easonably
doubt of them all, and still less deny them all.

6. That there are apparitions which bear about them the character and
proof of truth, from the quality of him who relates them; from the
circumstances which accompany them; from the events following those
apparitions that announce things to come; which perform things
impossible to the natural strength of man, and too much in opposition
to the interest of the demon, and his malicious and deceitful
character, for us to be able to suspect him to be the author or
contriver of them. In short, these apparitions are certified by the
belief, the prayers, and the practice of the church, which recognizes
them, and supposes their reality.

7. That although what appears miraculous is not so always, we must at
least usually perceive in it _some_ illusion and operation of the
demon; consequently, that the demon can, with the permission of God,
do many things which surpass our knowledge, and the natural power
which we suppose him to have.

8. That those who wish to explain them by fascination of the eyes and
other senses, do not resolve the difficulty, and throw themselves into
still greater embarrassment than those who admit simply that
apparitions appear by the order or the permission of God.

Footnotes:

[415] Aug. de Civit. Dei, lib. x. c. 11, 12.

[416] Tertull. de Anima, c. 57.

CHAPTER XLVII.

OBJECTIONS AGAINST APPARITIONS, AND REPLIES TO THOSE OBJECTIONS.

The greatest objection that can be raised against the apparitions of
angels, demons, and disembodied souls, takes its rise in the nature of
these substances, which being purely spiritual, cannot appear with
evident, solid, and palpable bodies, nor perform those functions which
belong only to matter, and living or animated bodies.

For, either spiritual substances are united to the bodies which appear
or not. If they are not united to them, how can they move them, and
cause them to act, walk, speak, reason, and eat? If they are united to
them, then they form but one individual; and how can they separate
themselves from them, after being united to them? Do they take them
and leave them at will, as we lay aside a habit or a mask? That would
be to suppose that they are at liberty to appear or disappear, which
is not the case, since all apparitions are solely by the order or
permission of God. Are those bodies which appear only instruments
which the angels, demons, or souls make use of to affright