other bad the Author of all Evil and the Prince of darkness That the first as they say is the God that has formed all things and that the other is Hyle that is the matter from which all things have been formed and which is esteem'd by them to be the Devil Some distinguish the Devil from the Prince of darkness and translate not as we do the last words of the 44th v. of the 8th Ch. of St. John He is the Father of lies but his Father is a lie namely the Father of the Devil Second As to the good God they say that his Essence is dispersed as by portions through all the Creatures and inherent to them which they explain by many wonderful Commentaries This is what they think of God and the Devil in relation to their Essence and Existence what follows concerns their Operations Sect. 4. Third The People of darkness formerly warr'd with the People of light The good God went himself to attack the Prince of darkness by some certain principal Spirits which he had produced of his own Essence who however being too weak were taken Prisoners but Christ came to repair that disorder having been begotten by some certain first Man who had been the promoter of this War and had begun it Fourth That in the mean while Christ himself is the Serpent that seduced Adam and Eve Fifth That Christ is now fixed amongst the Stars especially in the luminous Globe of the Sun in which sense they explain his Ascension to Heaven Sect. 5. Sixth They believe the Metempsychosis in this manner That the Souls shall pass into the bodies of such a kind of living Creatures as they have most loved or abused during their Life He that has killed a mouse or a fly shall pass in punishment into the body of a mouse or a fly the state in which he shall be put after death shall likewise be opposed to that in which he was during his Life He that is rich shall be poor and he that is poor shall be rich Seventh They also give two Souls to every Man one of which is always contrary to the other But enough of their Doctrines we leave the rest to Danaeus who ascribes to them 21 in all because what he and other Authors say belongs not to our subject Sect. 6. However I am not apt to assert that they have believed and taught such gross Doctrines as are imputed to them and have been now related For supposing the common Opinion concerning the Doctrine of the Manichees that they were chiefly extracted from the Philosophy of the Persians since Manes their First Author was undoubtedly a Persian and that they are strangely mingled with the Christian Divinity It is unreasonable to have the same Opinion of that People that we have of other Nations who never cultivated the study of Nature and Human learning such as those we have met with in the Northern parts of Africa and the Southern of America It may well be that the Manichees ascribe to the whole Vniverse a principle like that which is observed in it's parts viz. The active cause and the matter which Aristotle established to be eternal as well as the World and that afterwards matter considered as insensible by a misinterpretation of the words of Moses that spreads in the beginning darkness over the Abyss and the Spirit of God moving over it should have produced those monstrous thoughts of which we have given some instances Sect. 7. Supposing they have established two principal causes one of good and the other of evil but yet so as that the First is uncontestably superior to the Second as much as light is above darkness and the workman above the matter he works upon 't is probable that they had an Idea of God as a Soul infused through the whole Vniverse that consider'd by them as the body in which that First cause continually operates And as the contrary motions of corporeal passions rise against the Empire of Reason that ought to govern them so they might believe that the Animal Spirits proceeding from matter perpetually rebel against God the Fountain of all Reason Whence it would follow that God should not be more absolute master of the Vniverse than Man is of his body thence has proceeded that Idea of two different Gods one good and the other bad the latter being still inferior to the former who is indeed the workman but has not an arbitrary Government there being a power in the World so great that it is able to resist him Sect. 8. But whether I have made a just conjecture or whether the Manichees had other Opinions then those I imagine it seems nevertheless that I may reasonable suppose it upon this foundation that no Opinions so gross as those that are ascribed to them not only are not admitted but not so much as moved or propounded as we shall see very soon in the series of this work because the principal points of those sorts of belief with their dependencies have a great relation with my Second and Third Book as I hope to show at the end of the Second And therefore whether any one treats of the Devil and Spirits according to the Holy Scripture or whether he only follows his own sense and right it may 〈◊〉 assured that all his Reasonings will turn upon this notion of his that God and the Devil have each an Empire one contrary to the other and that thô the Devil be subject to the power of God yet his Empire is more apparent It is denyed that God now works any miracles but some are rashly ascribed to the Devil that surpass all those that are mentioned in the Holy writ We believe that there are Angels and gather from the Holy Scripture that they encamp about the faithful and the Devil likewise is incessantly active to do them hurt if possible he can but his abode is in Hell However it is very rare to hear any one say he has seen an Angel in a vision whereas the Devil appears almost continually If any thing has been either signified or foretold we never believe it to be the Operation of an Angel but of the Devil one is possest by him and another bewitch'd by his means unknown Tongues are spoken strange things are said others no less wonderful are perform'd and the most hidden secrets discover'd But you will scarce meet with any that has so good Opinion of the power of an Angel if we have any Holy thought or good inspiration how inconsiderable soever it may be we ascribe it to the Holy Ghost and seem not to believe that the Angels are so much as capable of contributing to it since it ne'er comes in our mind to think upon them But the Devil penetrates the most secret thoughts of Men overthrows their best designs and incessantly excites them to Evil if they are accused and convicted of any crime the excuse is always at hand for the Devil has done it or at least
in this second examination of the second part where the certainty of the knowledge which proceeds from Scripture alone is treated of I am nevertheless obliged to employ my Reason to the end it may serve me to examine what Scripture contains not that it may reach so far as to comprehend the things themselves but it ought nevertheless to comprehend what the Scripture it self says and that things are such as it says although I conceive them not such as they are But see here the knot of the difficulty that is that every one crys out that the Scripture says such or such things because he conceives that the Scripture says them and when the Scripture may be understood two â—â—ys we easily embrace the Sense which best suites our Notions If already without too much examination we have sufferd our selves to be prejudiced with Opinions of which we would however be better satisfied and find some more particular instruction in the Scripture It is not sought with that impartiality and liberty of Mind which are necessary but we still incline towards the prejudices If there is the least appearance that we may by wresting the Scripture adapt it to the Sense we would have it we never fail to do all our Endeavours in order thereto and afterwards imagine to have found there sufficient proofs in favour of our Opinion because it seems to say what we desire As we see two Counsellors explain the same Law each for the advantage of his Client and that they never want Reasons on both sides to confute the contrary Arguments so that they appear each to have the right on his side and that it is very difficult to extricate what they have so much perplexed But it is said that I my self do what I condemn in others and for me I maintain that those who are conscious of their guilt and worthy of censure cast that imputation upon me seeing me explain so many passages in another Sense than that with which they are prevented without any other Reason than because it is ordinarily received They are persuaded that this change proceeds in me from the same cause that I discover in them See the true cause that makes them say I wrest the Scripture not that I really wrest it but rather that I keep not as a Slave to their Interpretations But I make say they a false Supposition and after I endeavour to give to the Scripture a Sense which agrees to that Supposition That may be but to know what it is you must examine after what manner I make the exposition of the Scripture and whether I turn it towards my prejudices and theâ—efore 't is necessary that I explain a little more clearly every one of the Articles I treat of The Principle they say I suppose is that a Spirit cannot act upon a Body nor upon other immaterial Spirits That 's the burthen of the Song and what they make me say over and over every where and is so confidently published that even my Friends can scarce forbear crediting it as there come every day occasions which make me know it It is a prejudice that passes from hand to hand from one party to another It insensibly spreads it self in all the Minds and in that Disposition the reading of my Book is undertaken but they seldom read it entire from one end to the other as it would be but just and necessary to do they only read some separate places viz. those they are referr'd to and especially those in which I dispute upon the Operations of Spirits For I may boldly say that of those that have read my Book with attention I find but very few which hold the same Discourses On the contrary they take quite another party viz. that of Truth So that I defie all those that have read it to mark so much as one place where I put as a Principle of my Opinion touching the Devil That a Spirit cannot act either upon a Body or another Spirit What is then the foundation of this noise which is so strongly and so generally spread abroad and which is the cause of the great prosecution that is made against me It is this general prejudice which proceeds from the common Exposition of the passages of Scripture upon this that is That a Spirit as a Spirit and so much the more as it is a Spirit can without Body act upon all sorts of Bodies and upon other Spirits I require proofs of this Thesis and because this demand is unthought of and extraordinary and upon which by consequence every one is not prepared my demand is taken for a Negative But before I lay my self that foundation which ordinarily is not call'd in Question I examine first the Grounds upon which these People themselves rest their Opinion or upon what they ought to establish it according to the Idea they have of Spirits I say according to the Idea they have of Spirits for whether according to the Principles of Descartes they distinguish them from Bodies the more neatly then other Philosophers do or that they grosly attribute something corporeal to them These two Idea's nevertheless proceed as yet equally from that they conceive the Operations of Spirits upon external Objects whether Bodies or other Spirits as a property of the Spiritual Nature and from that they include them in the notion they have of that Nature and it is by this means that instead of considering the Body as an instrument which is necessary to the Operation of Spirits or at least proper to them they look upon it as an obstacle to the liberty and virtue of the Operations of a Spiritual Nature Thence comes that every Body crys â—ut so differrently against me some saying that Descartes's Philosophy has spoiled me and that is the fruit which is reaped by his Followers desiring to cast upon it the Errors that they accuse me of Others who being in the same prejudice yet are Cartesians at bottom give out that I understand not the Philosophy of Descartes But whatever my Learning and Experience be I intend to have to do but with sensible People and leave the others at full liberty to pass upon the Doctrine I teach such Judgments as they please An Abridgment of the Second Book As to what concerns my Second Book see the method I have taken I begin with the distinction of names in fixing at first what must be understood by a Body and a Spirit to avoid all equivocations which I have done in the first Chapter I speak of God in the Second proveing not only that the supream Being which I denote by that word is only one but also that there is not the least communion between it and created things directly confuting the Opinion of Spinosa upon this subject which I pretend to do with more force and evidence than any hitherto because ordinarily they undertake to demonstrate by the most perfect and incomprehensible Essence of God the manner and virtue of the Operations
more largely explains in the forementioned place Equity says he Eternally attends him which is the Avenger of those that forsake the Law of God but happy is he who sticks to it and follows it constantly Sect. 4. But how advantageously soever they may speak of the supream Deity it nevertheless appears that they do not ascribe to him Independency nor the immediate direction of all things since they divided the Government of the World betwixt several Gods to each of whom they assigned his particular share 'T is very probable that the Caldees and Persians observing how Human affairs were often here below obnoxious to considerable changes which proceeded from Heaven took occasion from thence to contrive two supream Deities proceeding from that First being one of whom they called Oromasdes and gave him the direction of Heaven to the other named Arimanius they ascribed that of the Earth The Romans afterwards gave them the Greek names viz. to the former that of Jupiter and to the latter that of Pluto whom they at First look't upon as the God of the Earth And because all the wise held for a certain Truth that the Heavens surpass the Earth in perfection they placed the supream Deity in Heaven and the other Gods under it each according to his Dignity And as they conceived that the Soveraign God could never cease from being good so Jupiter who had the Empire of the Heavens was in great credit amongst them but Pluto the God of Hell obtain'd but an ill name Sect. 5. It is here methinks the proper place to distinguish the Doctrines of the Pagans into such as had either Religion or Nature for their object In the latter they enquired after the First and Second Causes of all things of their Motion and Changes without any reference to Religion Thus came upon the Stage Plato with his Idea's and Aristotle with his Intelligencies Plato called Idea's the principles that flow from the Divine Nature that subsists with him and by which all things subsist each of them being as an Engraven Image of him from whom they all proceed so that they all partake of the Nature of their Original and are such as the principal from whence they flow When I confer the sentiment of Pythagoras contained in the words of Socrates related in the Parmenis with what Plutarch sayes in his First Book Chap. the 10th of the Opinions of Philosophers and Laertius in the Life of the same Pythagoras as also Cicero in the First Book of the Tusculan Questions Fifty Eight wherein he explains the meaning of that Philosopher it seems to me that nothing can be better nor more plainly expressed concerning this subject As for Aristotle his Opinion was that there are substances distinct and separate from matter who put the Heavens into Motions supposing Heaven it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Body in a continual and restless motion that the Stars are of an Eternal Nature and that whâ—t moveth must be more durable and precede that which is moved Thence he inferr'd that there are as many permanent and immoveable substances This is what he teaches in his Metaphysicks Book the 14th cap. 18. And what is called by his Latin Interpreters Intelligencies Sect. 6. But when they proceed to Religion there arise still among them more considerable differencies which may be plainly perceived in the Book of Plutarch Entituled The Opinions of Philosophers and elsewhere in the same Author as also in the Book which Apuleius a Platonist more Ancient than Plutarch has written of the Life of Socrates The sum of what he says comes to this that the Deitie is divided into Four as into some Degrees that descend from high to low and that the three last Degrees are again subdivided into several others which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Demons and Heroes Plato sayes Apuleius has divided the whole Nature into three with relation to Spirits in particular believing that there are Gods Superior Middle and Inferior Of which Three sorts of Gods it is convenient to say somthing Sect. 7. As to the Superior or Celestial Gods he sayes that their habitation is in Heaven that they are Immaterial and Eternal of their own Nature but that there are some which are in some sort visible in the Stars though others cannot be perceived by corporal Eyes but only by those of the Understanding After he has distinguished those Deities into Sexes like Mankind that is into Gods and Goddesses he mentions these 12 viz. Jupiter Apollo Vulcan Mars Neptune Mercury who are Six Gods Juno Diana Venus Ceres Vesta Minerva who are as many Goddesses The dignity of these Celestial Gods notwithstanding the liberty which the Poets often took to contrive other Accounts of them 't was esteem'd too high that it should allow them to descend and converse with Men though they govern'd their affairs each in his Jurisdiction But the same Plato believes the Stars are but improperly called Gods and only in reference to the Divine and Immutable conduct that is observable in them The names of the fixed Stars which are reckon'd amongst the visible Gods are contain'd in this Verse Arcturum pluviasque Hyadas geminosque Triones But leaving those Gods to Plato of whose making they were the Stars which are called by Ignorance Planets or erring Stars were also accounted amongst the Gods the Sun was called Apollo and the Moon Diana to which these Five were joyned Saturn Jupiter Mars Venus called also the Morning and Evening Star and Mercury though they appear but ordinary Stars Another source of the Pagan Errors in their Divinity is the Conformity betwixt the name of some Stars and those of their invisible Gods they believed that there were Deities in the Stars who acted by them or that the Stars were Gods who having life in themselves communicated it to other Creatures as it was believed by Alomen whose Opinion is related in Clemens Alexandrinus Sect. 8. We may still perceive some Remains of that Opinion in the names of the Days of the Week in the English French and Dutch Tongues as well as in Latin for they still name by one of the Seven Planets that Day on which they believe them to have a particular Influence As Lunae Dies Lundi Munday Maanday Martis Dies Mardi Duigsday an Abbreviation of Dyssenday which is still in use in Zealand and Brabant Mercury Dies Mecred Wednesday Woonsdag from Wodensday the Day of Woden the name of Mercury amongst the Ancient Germans and Dutch because he was the God of Merchants and the Messenger of the Gods Jovis Dies Jeudi Thursday Donderdag because Jupiter was esteem'd the God of Thunder Veneris Dies Vandredi Friday Vrydag from Freda the Ancient name of Venus in the Dutch and Saxon Tongue whence it comes that the Frisons called that Day Freed and whence undoubtedly comes the Dutch word Vryen to Court a Woman Saturni Dies Samedi Saturday Saterdag Solis Dies Sunday Sondag but in the
Hearts And our promises in another sense to give us The Morning Star Revel 2.28 So that the name of Lucifer is so far from being that of the Prince of the Devils thâ—t it is the most Christian name to be read in the Bible Sect. 23. Let 's go back to Lactantius he says that Monsters were generated from that odious conjunction of Angels with Women that are half Angels or rather Half Demons or half Men thence he infers Duo genera daemonum unum caeleste alterum terrenum That there are 2 sorts of Demons one of Celestial Demons and another of Terrestrial by Celestial he seems to understand Aerial but after the word Terrenum there follows immediatly Hi sunt immunedi malorum quae geruntur auctores quorum idem diabolus est princeps These are unclean Spirits Authors of all the Evil that happens in the World the chief of whom is the Devil already mentioned From this passage may be clearly perceived that he takes for Demons those very same Spirits whom the Heathens made their Gods as has been seen Ch. 2. Sect. 9 to 13 which still confirms more and more what I have asserted Ch. 5. Sect. 4 5. That the Heathen never adored Demons but in as much as they believed them to be Gods Sect 24. The same Lactantius tells us that the Demons are indeed Spirits but Spiritus tenues incomprehensibiles Spirits of a thin subtle matter and imperceptible This we have heard before from Origen and Tertullian He explains himself very clearly as to the power he ascribe to their understanding saying That they know many future things but that it is not possible they should discover the depths of the secrets of God We have already heard Tertullian confirming this proposition by his Reasonings However Lactantius believes that Divinations by the Contemplation of the Stars by the Inspection of the intrals of Beasts and by the Observation of Birds of which mention has been made Ch. 3. Sect. 4 5 7. Are Diabolical Inspirations and therefore holds that they are still capable of discovering to Men many future things Sect. 25. St. Jerom as far as I can conceive constitutes not the same difference of places betwixt the Spirits Yet he believes Ex Pauli dictis ad Ephe Cap. 2. ver 2. 12. colligi Diabolos in aere vagari ac dominari That from what S. Paul writes to the Ephesians may be inferr'd That the Devils are wandering in the Air and â—â—igning there And writing upon the 6th Ch. v. 12. to the Ephesians he explains more at large that proposition as containing the common Opinion of the Christians of that Age. This is the Opinion of all the Doctors That the Air which is betwixt the Heavens and the Earth separating both from what it call'd the Vacuum is fil'd with powers contrary to each other We must yet examine hereafter whence the Principalities Powers and Dominions of this World have received their powert His Opinion upon this last Question is that they have it from God himself and that they exercise it more or less as a less and greater pain is inflicted upon 2 different Criminals according as 't is resolved to make their life more or less bitter he also supposes that the unclean Spirits as well as the Holy Angels are divided into certain Orders which Opinion of his may be seen in his Commentary on the 3 Ch. of Habakuk As Christ is the head of the Church and of every particular faithful Man so is Belzebub the chief of all the Demons who exercise so many cruelties in this World and each Troop of Demons has it's particular Chief and Captain under him Sect. 26. Lactantius must yet inform us what in his Opinion the Demons were able to Operate in reference to Men. We see Sect. 14. that his Opinion in general is That the Corrupted and Contagious Spirits wander'd through the World endeavouring to comfort themselves under their loss by procuring the ruin of Mankind Immediatly after he explains in particular how they hurt Soul and Body They attack says he The Souls by their craft devises and the snares they lay before them they seize upon them by their delusions and by leading them astray they stick to every private person and are always at his elbow creeping into every house from door to door And in relation to the bodies as those very Spirits are according to him partly corporeal and partly extraordinary sâ—â—tle and consequently imperceptible They insinuate into Human Bodies without being perceived act privately within their Bowels impair their Health cause Diseases cast terror into the mind by Dreams overturn it make it stray and force Men by such vexations to have recourse to them It seems however that he intends to ascribe that power to the Devil only over the Heathens because he disputes against them and that they were those that had recourse to the Demons as believing them to be Gods for over the Christians the Ancient Fathers attributed not so much power to them Sect. 27. We may learn from St. Athanasius what were the Opinions of his time as to the Souls separated from their Bodies after Death In the Book before quoted question 32. he asks Whether the Souls after their separation have knowledge of what is done amongst Men as the Holy Angels have he answers Yes at least as to the Souls of the Saints but not as to those of Sinners for their continual torments take them so much up that they have no leasure to think upon any other thing The 33th Question is What is the employment of the Souls departed from their Bodies Answer The Soul separated from the Body is uncapa ble of doing either good or evil However he says a little after That the Souls of the Saints animated by the Holy Ghost praise God and bless him in the Land of the Living He asserts Question 35. That after Death the Souls never come to bring news of the state of the Deceased which would give occasion to many cheats because wicked Spirits might feign that they are Souls of the Deceased that come back to discover somthing to the Living I desire the Reader to observe this very attentively for it will be convenient to reflect upon it hereafter Sect. 28. St. Austin gives us a more large information for thô he does not expresly reject Purgatory yet he confutes it every where as appears from several places of his Writings that have been quoted by one of my predecessors Andrew Landsman in his Book of the Apostasy of the Church of Rome yet this Father in the 69th Chapter of his Manual expresses himself thus 'T is not incredible but somthing like may happen after this life and it may reasonably be enquired whether it is so and what proof may be brought for or against this Opinion viz. that some of the faithful come sooner or later to the Eternal Felicity passing through a certain purging Fire in which they stay longer or shorter as they are more
ancient Fathers establish 99 to one Man Our Schottus makes their number amount to 1000,000,000,000 a Thousand Thousand Millions more of whom are good then bad though he undertakes not to determine the number of each pag. 9 10. This vast number of Angels as well bad as good are divided by way of degrees into some certain orders which are explained in particular somewhat further in that same Book Sect. 6. As to the power ascribed to good and bad Angels 1. They can neither penetrate the secret thoughts of one another nor those of Men yet they can much better pierce into futurities then Men can do by the help of natural Causes and know for instance whether the year shall be fruitful whether it will freeze very hard whether it will Rain or blow pag. 12 13 14. 2. 'T is observable that he ascribes to them the faculty of moving from one place to another tho' it be not done in an instant and that of extending and contracting themselves locally pag. 17. 18. 3. He admits the Opinion of Ignatius Erkenness that it is not necessary an Angel should have a Body to move another Body pag. 20. c. 4. That nevertheless neither Angel nor Devil can act upon each other unless they meet both in the same place pag. 21. 5. It is the common Opinion that a Spirit may assume a Body in such a manner as outwardly to be seen in a Bodily shape by a Person whose Eyes are conveniently disposed without being perceiv'd by another near him tho' his Eyes be as fit for it as those of the former pag. 24. 6. 'T is likewise the common Opinion that each Person has his particular Angel and Devil p. 37 38. Sect. 7. As to the Holy Angels in particular the Opinion of Lombard concerning their Orders and different Ministries has been always much credited among the Papists They believe that he speaks according to the Scripture when he constitutes nine Orders of them Angels Archangels Principalities Powers Virtues Dominions Thrones Cherubims and Seraphims Lombard asserts that Dionysius the Areopagite has distinguished them so but I have shewed before Chap. 15. Sect. 3. that it is Pope Gregory who has established that number tho' not altogether in the same Order These nine Orders have been since divided into three times three the three superiour Orders are the Seraphims Cherubims and Thrones and so forth ascending again and reckoning all nine Lombard explains this thought more at large saying That as the Martyrs are one Order and the Apostles another and yet one Apostle is above another as one Martyr above another he reasonably believe the same to be with the Angels Sect. 8. As to the wicked Spirits in particular 't is believed 1. That they have not all been precipitated into Hell immediately after their Fall but that part of them remained rambling without and sometime return upon Earth or abide in the Air p. 26 27. 2. That there are six different places where the Devils commonly dwell and whence they effect their Malice and Power and therefore are called in relation to those places 1. Ignean or Superaereal Devils 2. Aereal Devils 3. Terrestrial 4. Aquatick 5. Subterraneous 6. Those that hate the Light The Abbot Trithemius Delrio and Agrippa are quoted by our Author on that account pag. 28. 31. 3. They are as well as the Angels divided into several Orders But the Papists agree not together upon this matter neither our Author nor Agrippa who has treated at large of this matter agree together nor with others but after all I relate here what is most generally received to which I add that the Opinion of Thyleus who divides the Devils into three Spiritual Dominions and nine Quires is not rejected pag. 36 37. Sect. 9. Their Power and Effects have always been much exalted amongst the Papists They hold for certain that the wicked Spirits can do great wonders either by their Knowledge or Power Mira hoc loco vocamus says Schottus quorum causas etiam sapientes ignorant digna admiratione censent sive de â—aetero natura facultates transcendunt sive non I give here the name of wonders to those Effects the causes of which even the Wise are ignorant of and judge them worthy Admiration whether or no they surpass the forces of Nature pag. 39 40. 'T is therefore his Opinion That the Devils can produce Effects that are above the power of Nature For though he declares afterwards That they produce but apparently and not really some Effects that are peculiar to God only yet he believes that frequently they really operate others which indeed are not proper to God but which neither Men nor the ordinary course of Nature are capable of effecting without the assistance of those Spirits To prove this Thesis he quotes many Popish Authors and shows that they are all of the same Opinion In the mean while he distinguishes what the Devils are able to effect of themselves from what they cannot do but by the means of Magicians and Witches Pag. 40. to 50. Sect. 10. The Consequence he draws from what has been said is That the Devils operate some things by motion others by the active virtue of Natural Causes and others by Illusion 1. They alledge 15 sorts of their Operations by their Motion from one place to another of which the five first consist in real Operations and the nine last in meer Representations Those of the first Classis are First They cause Fire to descend from Heaven as 't is related in the first Chapter of Job Second According to the same History they may raise Storms and Tempests Third They may likewise cause Rain bring fair weather make Winds blow upon the Sea stop the course of Vessels and overturn them Fourth They may produce Earthquakes Fifth They may transport through the Air or in some other manner the Bodies of Men and all other sorts of Bodies Sect. 11. Our Author afterward relates what they operate by motions of meer Representation to the internal and external Senses 1. They render visible things invisible by suddenly snatching them from the sight of Men. 2. They make Statues and other inanimate Objects move and walk They make them speak 4. They make appear Man and Beast in their dead Bodies as tho' they were alive 5. They take upon them Aereal Bodies and by that means produce several Effects 6. They represent the Figure of all sorts of matter either Gold Silver precious Stones or others 7. They direct in such a manner the Animal Spirits of Men that they maks appear to them past present and future things in their own shape and perswade them that they see hear and do things that are not real 8. They cause pineings and violent Diseases in human Bodies 9. By Dreams they present to People such objects as are absent and remote and forewarn them of future things 10 They produce in Men the passions of Love Hatred Anger and Fury from Pa. 51. to 54. Sect.