Two Physical Treatises: On the Imposture of Healing Wounds by the Weapon Salve and On the Bleeding of Corpses

133. If the former: there will be some essence related to God by which it may be attracted.

134. God will also have something similar in His essence to the attracting essence.

135. God is therefore not entirely simple.

136. Yet, a force would also be applied to the essence of God.

137. Both are absurd and impious.

138. If the virtue is attracted, it will be led either alone or with its subject.

139. That which is attracted is absent.

140. Whether it be one or the other, God would be absent.

141. It is absurd, however, to claim that God is not present to all things.

142. Concerning finite demons, there is no reason why the virtue should be separated in place from its subject.

143. Indeed, no demon can be attracted naturally by an inferior virtue.

144. If it is brought about voluntarily from his consent, the bounds of nature are exceeded.

145. But let the force be brought alone; therefore, it is either by alteration or derivation.

146. It cannot happen by alteration.

147. For the virtue of an incorporeal thing does not pass into a corporeal thing without its subject, becoming its quality.

148. It would also be both separable and inseparable from the body.

149. If by derivation: the demonic force