An entire body of philosophy according to the principles of the famous Renate Des Cartes in three books, (I) the institution ... (II) the history of nature ... (III) a dissertation of the want of sense and knowledge in brute animals ... / written originally in Latin by the learned Anthony Le Grand ; now carefully translated from the last corrections, alterations, and large additions of the author, never yet published ... by Richard Blome.

CHAP. III. Of the Faculties of Angels, and first of their Ʋnderstanding, and its Object.

I. A thinking Nature hath two Faculties. INtellectual Nature hath two Faculties, Under∣standing and Will, which are as it were its Pro∣perties, and inseparable from it. The first of these perceives Objects by contemplating the Notions, it finds in it self; the other determines an Intelligent Being, to the embracing or avoided of a thing, or to suspend its Judgment, where the thing is not sufficiently understood. And forasmuch as these Faculties are distinguisht at least by Reason, and are variously conversant about their Objects, we will also separately handle them, speaking first of the Understanding, and afterwards of the Will. Because it will conduce much to the discovery of the nature of Angels to know how far their Knowledg and VVills do extend.

II. The Various objects of Angelical knowledg. As to the Object of Angelical Understanding, the Schoolmen dispute, First, whether Angels and Devils do understand the mysteries of grace by their natural ability. Secondly, whether they know the Thoughts of men, and can penetrate the secrets of their Hearts. Thirdly, whether they know Future things. The First Question I leave for Divines to determine, contenting my self to speak a few words to the two latter, which do not ex∣ceed the Bounds of Philosophy,

III. The Com∣mon opinion of School∣men con∣cerning the knowledg of Angels. As to the second Question, viz. whether Angels know Mens thoughts? the common Opinion is that Angels and Devils cannot naturally know the Thoughts of Men without their consent. The Cause of this hiddenness of Mens Thoughts, some ascribe to the Free VVill of Man; others to the Abyss of Mans Heart; others to the VVill of God, who denies his Concourse to the knowing of them; others to the nature of Mens thoughts, which cannot objectively occur to others without the VVill of him that thinks them.

IV. The com∣mon opinion refused. But indeed all these Reasons are very weak, and do not at all prove that the Thoughts of Men are inscrutable by Angels; because the Perceptions and Determinations of Mans Mind, are in themselves no less Natural, than the very nature of Angels: And therefore as an Angel beholds his own thoughts, there seems no Reason, why they should not as well perceive those of other Angels and Men, seeing they agree in Substance. Besides, it cannot be doubted but the Angels understand their own thoughts, and those of others too, with their con∣sent: But the Identity or Sameness of subject, or anothers consent, doth not encrease the Faculty, or communicate any perfection to it, or render the understanding Faculty more proportionate to its Object; wherefore if Angels by the consent of another can penetrate his thoughts, they may as well without it. Neither is it any objection against this, that humane Actions are free, and depend on their Wills, because all the foremention'd diffi∣culties recur also upon this: And this only seems deducible from it, that Angels know such Acts as these to be free, and like to those they them∣selves produce. But who will say that Elicit Acts have such a dependence on the will that they can∣not be known by another, without the consent of him that Elicits them, seeing there is no diffe∣rence between Acts that are free, and such as are not free; and that the same Act may successively change its nature, and of Free become Necessary? Wherefore I think we may conclude, that as An∣gels▪ can know Acts that are not free, so likewise may they those that are free.

V. That Angels do pene∣trate the secrets of Mans Heart. Wherefore let this stand fast, that Angels can perceive the Thoughts of Men: For seeing that Angels are Intellectual Substances, and that the Perception of the Understanding and Determination of the will, are the operations of Intellectual Facul∣ties, there must needs be a Proportion between them. Besides, there are but few determinations of our will, which are not discovered by some signs, as by the motion of Spirits about the Heart, or by some outward tokens, which may give an occasion to Angels and Devils to discover the Thoughts and Affections of the Heart. But if all those signs were taken away, yet there is such an Agreement or Correspondence betwixt the Opera∣tions of the Mind, that they cannot but naturally perceive the Conceptions of our Understandings, and Decrees of our Wills. I my self some few years since heard a Devil speaking out of a possessed Woman at Brussels, who revealed the inward thoughts of many that came to her, tho' they were not discoverable by any sign. And when one of the standers by asked the Spirit, What it was he thought of at that instant? He told him that he resolv'd to take a Journey the next day, which he could not deny, but it was so. Neither needs this seem strange to us, seeing that we our selves would know as much if we were not shut up in these Bodies; and therefore are our thoughts hidden from others, because the Eyes of Men cannot pierce into out Breasts, which by reason of their materiality, are impenetrable. And it is probable that when some of the Holy Fathers deny'd the knowledge of Mens thoughts to Angels, it was for no other reason, but because they held them to be material.

VI. An objecti∣on from Scripture. If you say that this Opinion seems contrary to Scripture, I. Kings 8. 29. ver. For thou only knowest the Hearts of all the Children of Men. And Jerem 17. ver. 9. The Heart is deceitful above all things, and desperately wicked, who can know it? I the Lord search the Heart and try the Reins. In which places by the Heart are meant the secret thoughts, and whatsoever immediately depends on the Mind.

VII. Answer. This Objection is easily answer'd by saying, that the Scripture in these places doth distinguish God from Men, with respect to the knowledg of thoughts, but not from Angels and Devils. And whereas Holy VVrit seems to attribute this Priviledg to God only, not to Angels; this is, because it consi∣ders the Angels as Gods Ministers, and therefore ascribes to God whatsoever is done, or perceiv'd

VIII. By the knowledge of Future things, we are not to understand that which is gathered by con∣jectures. by them. As to the Third Question, whether Angels know things to come? We are to suppose that this is not to be understood of a knowledg of Futurities that may be gather'd by conjecture from probable Causes; as a Master of a Ship foresees a Tempest, or a Physician the probable Event or Issue of a Disease; or a General the Event of a Battle; but of the

Knowledg of things that are meerly Fortuitous and Contingent, which have no causes, or which are the effects of Mans free will; as that John will be kill'd by a Tile falling from a House; or that Peter is to take a Journey to morrow.

IX. Angels na∣turally cannot fore∣know Fu∣ture things. I say therefore that neither Angels nor Devils do foreknow future Contingencies, which either have no certain Causes, or depend on Free will. The Reason is because an Effect must be known either in it self, or in its cause; but these Futurities cannot be known either way, and therefore can∣not be known by Angels. That they cannot be known in themselves is evident, because they are not determin'd, neither have any necessity of existing; nor in their Cause, for that is free, either to produce or not to produce an effect. This may be further confirm'd thus; Angels are ignorant what themselves shall act, before they have resolv'd it with themselves, and therefore much less do they know what others will do. And therefore some Schoolmen are of Opinion, that the Devils did not foreknow their Fall, nor the Miseries consequent upon their Sin.

X. Yet they may proba∣bly Conje∣cture of things. Yet it cannot be deny'd but that Angels and Devils may know many things by conjecture; since they can have a great insight into the Temper and Propensity of men, by knowing their Manners, and discerning the resolutions and thoughts of their mind by external signs and tokens.