spirits over bodies, having no knowledge, either by
revelation or by reason, of the extent of the power of angels and
demons over matter and human bodies. We may exceed due measure by
granting them excessive power, as well as in not according them
enough. But it is of infinite importance to Religion to discern justly
between what is natural, or supernatural, in the operations of angels
and demons, that the simple may not be left in error, nor the wicked
triumph over the truth, and make a bad use of their own wit and
knowledge, to render doubtful what is certain, and deceiving both
themselves and others by ascribing to chance or illusion of the
senses, or a vain prepossession of the mind, what is said of the
apparitions of angels, demons, and deceased persons; since it is
certain that several of these apparitions are quite true, although
there may be a great number of others that are very uncertain, and
even manifestly false.

I shall therefore make no difficulty in owning that even miracles, at
least things that appear such, the prediction of future events,
movements of the body which appear beyond the usual powers of nature,
to speak and understand foreign languages unknown before, to penetrate
the thoughts, discover concealed things, to be raised up, and
transported in a moment from one place to another, to announce truths,
lead a good life externally, preach Jesus Christ, decry magic and
sorcery, make an outward profession of virtue; I readily own that all
these things may not prove invincibly that all who perform them are
sent by God, or that these operations are real miracles; yet we cannot
reasonably suppose the demon to be mixed up in them by God's
permission, or that the demons or the angels do not act upon those
persons who perform prodigies, and foretell things to come, or who can
penetrate the thoughts of the heart, or that God himself does not
produce these effects by the immediate action of his justice or his
might.

The examples which have been cited, or which may be cited hereafter,
will never prove that man can of himself penetrate the sentiments of
another, or discover his secret thoughts. The wonders worked by the
magicians of Pharaoh were only illusion; they appeared, however, to be
true miracles, and passed for such in the eyes of the King of Egypt
and all his court. Balaam, the son of Beor, was a true Prophet,
although a man whose morals were very corrupt.

Pomponatius writes that the wife of F