4. But howsoever fascination might be understood, yet it is plain, that except the _Effluvia_ or steams of Bodies that had contagious diseases, entring into other sound Bodies, and thereby infecting them with their noysome vapours, or Atomes, there is nothing, but what was vain belief and credulous superstition, as the learned _Vallesius_ tells us in these words, thus rendered in English: “But if this be the way or reason of fascination, any one may easily understand, that fascination is a certain superstitious fear, arising from foolish credulity, of which sort are many other things in the life of Man, as for argument, that this opinion is more approved of by Women than by Men, and far more of the unlearned than of the learned. Although (he saith) I also see that there are those amongst the learned that are rather lovers of subtilty than verity, who take care to defend those things that the vulgar do admire. By which they would be accounted judicious magical Juglers, and Men skilful of secrets.” And therefore he thus concludeth: “Therefore the name of fascination is ancient, and according to the ancient signification, it doth not signifie any natural disease, but a vain superstition, arising from vulgar opinion, and therefore neither _Hippocrates_, nor _Galen_, nor any of the ancient Physicians, that I know of do mention fascination, neither amongst the differences nor causes of Diseases. From whence again is taken no small argument of its vanity.” Therefore we shall conclude this point with that remarkable saying of _Galen_. “_Falsæ etenim opiniones animas hominum præoccupantes, non solum surdos, sed & cæcos faciunt, ita ut videre nequeant, quæ aliis conspicua apparent._” 5. The Angelical Doctor with the consent of the most part of all the learned do affirm that the Devil by his own power cannot change corporeal matter, unless he apply proportionate actives to fit passives, to produce those effects he intendeth; As for instance, he can cause burning, because there is a combustive agent in nature; but if that were awanting, or if there were no combustible matter, how should he cause any ignition? But if he be supposed to work diabolical fascination, for which there is no agent in nature, it being but an imaginary thing in the heads of the deluded vulgar; then it will necessarily follow, that he can work no fascination at all, and so the whole opinion of the Witchmongers falls to the ground. For it is manifest that there is contagion, by the infected _Effluvia_ or steams issuing from a diseased Body to another by which it may be contaminated, but otherwise there is no natural fascination, nor any agent in nature to produce that effect, and therefore there can be no Diabolical fascination at all. CHAP. IX. _Of Divine permission, providence and prescience._