depends upon the will of the person, and is therefore natural, and consequently may as well subsist between the one as the other; for the devil cannot force a man to hold a commerce with him whether he will or no. The second fallacy is calling the effect preternatural, no otherwise than as it connotates the agent that brought it about, which is a spiritual agent; for the effect is, in itself considered, natural, and brought about by second causes that are natural, by the devil's penetration, who is subtle enough to make use of them for such and such ends. Now men, by natural spirits, which are of a faculty thoroughly subtle, may as well with natural second causes compass the remedy of an evil spirit, as the devil is able to infect men with it. From these speculations a farther plain consequence may be deduced, how a man may, by the pure force of natural magic, cure a person that is infested with evils by a demon; for how is it that a demon infests anybody with his evil motions? It is true, he is a preternatural agent, but the evil effect he does is brought about by natural causes. For how does a demon stir up raptures or ecstacies in men? Why he does it, as we are told above, by binding or loosing the exterior senses, by stopping the pores of the brain, so that the spirits cannot pass forth; and this the art of physic can compass by its drugs, and sleep causes the same thing very naturally of itself; therefore, as the evil itself is natural, the remedy, that is natural, will certainly overcome it. But then, say you, why cannot those persons be cured by physicians? I answer, not because their remedies are not in themselves sufficient to cure the evils themselves, but because generally physicians do not administer their drugs as Christians, but as physicians; and when they prescribe them to the sick they generally prescribe to them only purely considered as patients, not as Christians, and therein they come to fail; because the agent, the devil, is a subtle spirit, that brings the evil, and alters its situation before the remedy, which would master it otherwise, can take any effect; which agent, the devil, is employed by the horrible and impious faith of the antiphysician, viz., the black magician; but if the physician would act the Christian at the same time, so far as to have a faith that things ordained in the course of nature for the good of man, would have its effects in spite of a devil, if taken with a good faith by the patient; that all good things ordained to be for the natural recovery of men, if they took it with thankfulness to the sender, would have due effect; why then the natural spirits of the elements would resist the farther agency of the demoniacal spirit, and then nothing but the natural evil, caused at first by the demon, remaining in the person, without the farther superintendency of the demon, might demonstratively be taken away by the mere natural remedy or medicine. And thus good and