PROLOGUE
After reading your letters, I found in them a large number of articles, on which your charity required an answer from me within four days. And although I was very much occupied with other things, yet in order not to fall short of the obedience of your love, delaying for a little while I had to concentrate on others, I proposed to answer in detail the questions proposed by you.
ARTICLE 1
[70542] Of the 36 articles, a. 1 arg.
The first article is that angels are the movers of the heavenly bodies.
[70543] Of the 36 articles, a. 1 to Arg.
Upon which I have led to answer in such a way that this has not only been proved in many ways by the philosophers, but is also clearly asserted by the sacred teachers. For Augustine says in III of the Trinity, that just as the coarser and lower bodies are governed in a certain order by the finer and higher ones, so all bodies are governed by the rational spirit of life . In the book of 833 questions he also says: each visible thing in this world has an angelic power entrusted to it . Gregory also says in the 4th dialogue that in this visible world nothing can be arranged except by an invisible creature .
ARTICLE 2
[70544] Of the 36 articles, a. 2 arg.
The second article is that some people have estimated that this has always been infallibly proven.
[70545] Of the 36 articles, a. 2 to Arg.
To this I answer that the books of the philosophers abound in proofs of this kind, which they themselves consider demonstrations; It seems to me, therefore, that it can be demonstratively proved that the heavenly bodies are moved by some intellect, either directly by God or by mediating angels. but that he moves them through the mediation of angels, is more consistent with the order of things, which Dionysius affirms to be infallible, so that the lower things are administered by God through the means according to a common course.
ARTICLE 3
[70546] Of the 36 articles, a. 3 arguments
The third article is that the angels move the heavenly bodies by their command, the power entrusted to them by God.
[70547] Of the 36 articles, a. 3 to Arg.
I do not fully see why there can be any doubt. For I do not esteem any one to doubt that all that the Angels do, they work by the power given them by God. But if this is turned into a doubt that they are said to move the heavenly bodies by their command, it seems an unreasonable doubt. For they cannot move any body by the contact of quantity, since they are incorporeal, but by the contact of power. But there is nothing deeper in the Angels than their intellect, since they themselves are called by Dionysius intellect or minds: whence their motions proceed from the power of the intellect. Now the very conception of the intellect, inasmuch as it has the efficacy of transforming something, is called command; hence if they move, they can move in no way except by command.
ARTICLE 4
[70548] Of the 36 articles, a. 4 arg.
The fourth article is that the angels who move the heavenly bodies are of the order of the virtues.
[70549] Of the 36 articles, a. 4 to Arg.
This indeed seems to me, especially if the order of the virtues is called the middle order of the second hierarchy, as Dionysius wishes. For this order holds the first place among the executors of external ministries: whence also Dionysius says ch. 8 of the celestial hierarchy that the name virtues shows a certain divine and unshaken strength for all deiform operations . Now nothing seems to be greater in external ministries than the disposition of universal causes: whence it seems that the administration of the heavenly bodies belongs above all to the order of the virtues. Whence Origen, explaining that Matt. 24:29 the virtues of the heavens will be shaken , says that it is appropriate for the rational virtues of the heavens to suffer astonishment, being removed from their first functions . However, this does not seem to be asserted at all.
ARTICLE 5
[70550] Of the 36 articles, a. 5 arg.
The fifth article is that an angel can move by his command the whole mass of the earth up to the globe of the moon.
[70551] Of the 36 articles, a. 5 to Arg.
For this does not seem to be asserted. For the powers of creatures extend to natural effects: and therefore the angels can move the heavenly bodies according to the motions appropriate to their natures. but with other movements they could not move them according to their own power, but this can be done miraculously from God. Now it may be done not only by the power of the Angel, but also by the power of man, that any part of the earth may be carried upwards by violence; but that the whole of one element should be placed outside its natural order, I do not believe to be subject to angelic power; and that the power of the Angel is infinite below, is not to be so understood which is not determined for specific effects, but because it does not suffer weariness or failure in producing its effects.
ARTICLE 6
[70552] Of the 36 articles, a. 6 arg.
The sixth article is that what is said in Eccl. 1:6: the spirit continues in the circuit , it can of course be explained in this way: the angelic spirit continues in the circuit, that is, by the operation by which it moves the heaven according to the circle.
[70553] Of the 36 articles, a. 6 to Arg.
I do not see why it cannot of course be explained, since this sentence is true according to what has been said, and this way of speaking does not differ from the custom of the sacred Scriptures; as the Roman says. 8 What the spirit interrupts, that is, it causes to interrupt.
ARTICLE 7
[70554] Of the 36 articles, a. 7 arguments
The seventh article is that the angel has infinite power below.
[70555] Of the 36 articles, a. 7 to Arg.
This can be understood both well and badly. For if it is thus understood that an angel has infinite power above those which are below him, it is a false and erroneous understanding. for in this way he could create something below himself, and convert anything into anything, which is clearly false. It must therefore be understood in this way that the virtue of an angel follows his nature. As, therefore, the finite and the infinite are found in his nature, so also in his power. Now the angel has a finite nature according to his operation to his superior, which is God, who is a being and infinite good, whose similitude is finitely shared in the angel. However, since the Angel has no form in matter, he is not limited or contracted by any nature, like the material form. Hence the power of the Angel is finite, inasmuch as it is extended to determined effects, inasmuch as it partakes finitely of the similitude of the first cause; it is, however, infinite in so far as its power is not contracted to act according to the exigency of matter or of a corporeal organ, such as material and corporeal form, and in this way it must also be said that it has power of infinite duration from the point of view, because its nature can last forever, not for its duration is in some way measured by time.
ARTICLE 8
[70556] Of the 36 articles, a. 8 arg.
The eighth article is that Angels are the cause of all that is naturally generated and corrupted in this world.
[70557] Of the 36 articles, a. 8 to Arg.
This necessarily follows, if they are the cause of the movement of the heavens, which is the cause of generation and corruption in the lower bodies, as Dionysius says in chapter IV. of Div. Nom. For what is the cause of the cause is the cause of the caused.
ARTICLE 9
[70558] Of the 36 articles, a. 9 arg.
The ninth article is that Angels are the makers of all naturally composed bodies, whether human or other; because to cause something from something is to do it.
[70559] Of the 36 articles, a. 9 to Arg.
This may have a slander, because we use the word to make for the most part in the works of art, and not in the works of nature; for it is not usually said that the father makes the son; whence also according to this manner of speaking the philosopher says in Ethic. 6. that art is the correct system of things that can be done; and according to this it seems unusual that angels or heavenly bodies make human bodies or other naturally generated composite bodies. For we seem to do that which is in our discretion, as it will be; such are the bodies of art. Now the works of nature are not subject to the discretion of natural causes, but they result from the necessity of a natural order subject to the discretion of God who institutes nature: hence the making of natural effects is more commonly attributed to God. However, the word to do is found to be attributed also to natural causes, according to which it is customary to say that every agent does something similar to himself. as fire is said to heat, which is nothing else than to make hot; and according to this way of speaking it might be said that the heavenly bodies and also the angels form inferior composite bodies. But in such cases the use of speaking is more to be followed, because, according to the philosopher, names are to be used as plural; although it seems futile to argue about names, when it is clear about things.
ARTICLE 10
[70560] Of the 36 articles, a. 10 silver
The tenth article is that the carpenter could not naturally move his hand to the hammer or any other natural work without angels moving the heavenly bodies.
[70561] Of the 36 articles, a. 10 to Arg.
This has no explicit truth. For it is manifest that all mixed bodies are preserved in existence by the motion of the celestial bodies, from the fact that celestial motions are both preserved and corrupted in a certain way, and according to some elongation or approach of some celestial bodies they are generated, preserved, and corrupted. If, therefore, what has been said is understood in this way, that when the motion of the heavenly bodies which is through the Angels ceases, the human bodies and those of carpenters and hammers and all mixed bodies according to the order of nature will be corrupted unless they are preserved in being by supernatural power. what is said has truth; for if the body of the smith were dissolved, it is evident that the smith would not be able to move his hand to the hammer. But if we understand that by the supernatural power of God human bodies are preserved even when the motion of the heavens ceases, we must appropriately say that human bodies remain in the same relation to souls as they now have, or even that they are more subject to them, so that just as the soul of a carpenter can move his hand to the hammer, so even after the cessation of the motion of the heavens, if the divine wisdom has it that the hammers are preserved in that state as human bodies are preserved, which does not seem probable, nor does it prevent what is said about the division of the air, because even if the air is not corruptible when the motion of the heavens ceases, yet it does not lose its nature , according to which it is easily divisible by reason of its moisture and fineness, so that it may also be an instrument of vocal praise.
ARTICLE 11
[70562] Of the 36 articles, a. 11 arg.
The eleventh article is that when the motions of the celestial bodies cease, every corruptible elemental body would dissolve into elements in a moment.
[70563] Of the 36 articles, a. 11 to Arg.
Indeed, I believe that this understanding is true in one way, and false in another. For it is necessary that the motion of the heavens, like any other motion, should cease in a moment, because the last instant of time corresponds to the last instant of motion. If, then, it is understood that the corruption of these bodies, or the resolution into elements, is in the instant, as far as their beginning is concerned, it is true; but if as to its term, it is false. For the heavenly bodies are the causing and preserving causes as well as the moving causes, and hence the corruption and dissolution which takes place from the subtraction of such a cause must be by motion. But the limit and the beginning of no movement can be at the same moment; but every movement needs some time. But it is different with regard to the subtraction of divine preservation; for because he is the things of being, working immovably, just as in a moment he produced things into being by creation and not in time, so if his operation ceased, things would cease to exist in a moment, and not by any motion.
ARTICLE 12
[70564] Of the 36 articles, a. 12 arg.
The twelfth article is that after the works of six days God did not immediately move any body.
[70565] Of the 36 articles, a. 12 to Arg.
This is true of those bodily movements which can be made by a creature. For there are certain movements of the body which can in no way be effected by a creature, such as the bringing to life of dead bodies, the illumination of the blind, and the like; and such transformations of bodies God works immediately, as far as the main effect is concerned, but as far as some combined effects are concerned, it is not the ministry of angels.
ARTICLE 13
[70566] Of the 36 articles, a. 13 arg.
The thirteenth article is that God cannot and will not move any body directly.
[70567] Of the 36 articles, a. 13 to Arg.
This article is presented implicitly. On the one hand it is said that God by his power can immediately move every body; I do not see that what is said, that it cannot move the body immediately, is not inconsistent with it, is referred to what is submitted. So that to move that which is divisible and measured in time is the action of God, which is his most simple essence; for God neither does this nor wills that his action, which is his essence, be divisible and measured in time. But when it is said that God moves a body, by this word moves is not meant an action that is divisible and measured in time, but a simple action, which is its essence: for not only God but also every intellect moves by command, as was said above. But the government of the intellect is nothing else than the conception of an effect ordered to be fulfilled. But the will and understanding of God is nothing other than his essence: therefore, just as the action by which God created things, so also the action by which God can directly move the body, is nothing other than his understanding and his will.
ARTICLE 14
[70568] Of the 36 articles, a. 14 arg.
The fourteenth article is that if there were no lights of the stars, and no movement of the heavenly bodies, all corruptible animals would die in a moment.
[70569] Of the 36 articles, a. 14 to Arg.
What seems to me about this has been said above. For death is by the separation of the soul from the body; which does not take place except through some change of the body from its natural disposition, which cannot be in the instant as a whole, but its cause and principle can be in the instant.
ARTICLE 15
[70570] Of the 36 articles, a. 15 arg.
The fifteenth article is that God works miracles through the ministry of angels.
[70571] Of the 36 articles, a. 15 to Arg.
I think this is true; so, however, that in all miracles the operation of the Angels can extend itself to the principal effects.
ARTICLE 16
[70572] Of the 36 articles, a. 16 arg.
The sixteenth article is that God works not only some miracles but also all miracles by the ministry of angels, whether visible or not.
[70573] Of the 36 articles, a. 16 to Arg.
And I think this is also true as far as any ministry of angels is concerned; so, however, that the ministry of the Angels does not extend to all that takes place in a miracle, as is evident in the aforesaid examples, and in the formation of the body of Christ from a virgin.
ARTICLE 17
[70574] Of the 36 articles, a. 17 arg.
The seventeenth article is that divinity in Christ performed miracles by authority, and humanity performed the same miracles in him by ministry.
[70575] Of the 36 articles, a. 17 to Arg.
It must be said that this is true; for the divinity of Christ worked through humanity as through an organ, as Damascene says. Now the system of the organ and the minister is the same in its operation, because both are moved by the fact that they are moved by the other.
ARTICLE 18
[70576] Of the 36 articles, a. 18 arg.
The eighteenth article is that all miracles which are wrought by the ministry of any creature, are wrought by divine authority, that is, by divine power, without which nothing can be done.
[70577] Of the 36 articles, a. 18 to Arg.
This is true if it is understood of true miracles, and I mean true miracles which cannot be accomplished by any natural power of any creature. However, there are some miracles, not simply, but in regard to some, who do not know their causes; just as certain miracles are also wrought by human art, miracles appear to those ignorant of art, and much more by angelic art, and such things may be wrought by the power of any creature, though not excluded by divine power.
ARTICLE 19
[70578] Of the 36 articles, a. 19 arg.
The nineteenth article is that after the day of judgment the bodies of the saints will be incorruptible in three ways; that is, by divine justice, likewise by glory, likewise by nature or naturally.
[70579] Of the 36 articles, a. 19 to Arg.
Indeed, as far as the first two are concerned, he cannot have a slander; and as for the third, it might have a slander, if it is understood that nature alone is sufficient for the corruption of the human body, as if the corruption of the human body were caused by nature as by an agent. For the power of any created nature does not extend to this, so that it can confer incorruption on corruptible things. It has also been said above that, according to the order of nature, human bodies and all mixed bodies were dissolved by the ceasing of the movement of the heavens. Therefore the immortality of human bodies after the resurrection will not be from the power of nature, but from the divine power, by which human bodies will be preserved in existence. But it is true that the natural cause of corruption, which is the movement of the heavens, will be withdrawn. For as the motion of the heavens is the cause of the generation and preservation of mixed bodies, so it is also the cause of their corruption. Assuming therefore the preservation of human bodies by divine power, there will be no cause acting for corruption. And according to this, it could be supported in some way that this incorruption was by nature, because the cause of natural corruption will be removed: in the manner of speaking in which it could be said that the sinking of a ship is by the pilot, because it is endangered by his essence.
ARTICLE 20
[70580] Of the 36 articles, a. 20 silver
The twentieth article is that after the day of judgment the bodies of the damned will be incorruptible in two ways; that is, by divine justice, likewise by nature or naturally.
[70581] Of the 36 articles, a. 20 to Arg.
This has the same reason as the previous one.
ARTICLE 21
[70582] Of the 36 articles, a. 21 arg.
The twenty-first article is that the bodies of the damned, when they are in Hell, will be susceptible, and will suffer from the fire of Hell, because they will receive the appearance of the fire of Hell in the manner of being afflicted or injured.
[70583] Of the 36 articles, a. 21 to Arg.
I don't see how this could be slanderous. For if impassiveness is commonly held to be the gift of a glorious body, it follows that non-glorious bodies will be passible. Now that they receive the appearance of fire in themselves by way of affliction, this can only be denied by him who denies that such bodies feel the fire of Hell. For it is necessary for the species to become sensible in the sense that affliction follows.
ARTICLE 22
[70584] Of the 36 articles, a. 22 arg.
The twenty-second article is that it may be debated in the schools whether the soul of Christ and all other souls are rational from translation.
[70585] Of the 36 articles, a. 22 to Arg.
I do not see why this should not be allowed; except perhaps in the event that a scandal should arise from this among some; just as it sometimes happens that some subjects, hearing that even these things of faith are discussed in the schools, believe that these things are being discussed for that reason, as if the truth of faith were being doubted. But in such a case it might be protested to the disputant to cut off this opinion that he was disputing not because of doubt about the truth, but because of the reason of the truth being investigated.
ARTICLE 23
[70586] Of the 36 articles, a. 23 arg.
The twenty-third article is that Christ did not come primarily to take away original sin. To which it must be said that Christ came principally to introduce men into eternal life, as John himself says. 10:10: I have come that they may have life ; whence he comes to remove every hindrance to eternal life from the consequent, and therefore he comes to remove every sin.
[70587] Of the 36 articles, a. 23 to Arg.
But as the common good is better than the particular good of one, so the evil of many is worse; whence it is more important to remove the original sin which had infected the whole human nature, than the particular sins of individuals: whence on that John. 1, 29: Behold he that taketh away the sin of the world , says the Gloss: the sin of the world is called the original sin, that which is common to the whole world , and below: that original and all sins added by grace relaxes . Therefore it seems better to say affirmatively that Christ came more principally to take away original sin than otherwise than negatively; as it is said that Christ did not come primarily to take away original sin: for taking away actual sins also belongs to the main intention of Christ who came to save the world, according to Luke. 5, 32: I came to call sinners to repentance .
ARTICLE 24
[70588] Of the 36 articles, a. 24 arg.
The twenty-fourth article is that Hell is in the center or about the center of the earth.
[70589] Of the 36 articles, a. 24 to Arg.
Concerning which it seems to me that nothing should be asserted at random, especially since Augustine supposes that no one knows in what place he is. For I do not value that it is in the center of the earth, because that is the place to which the heavy bodies are naturally concentrated. And again, if the earth were naturally hollow around the center, no natural cause could be assigned to support the whole weight of the earth, so that it did not reach the center. But if it is said that this happens miraculously by divine power, there is no underlying reason for the miracle. And the preparation of Hell was from the beginning of the world, according to Isaiah. 33, 33: it was prepared yesterday by Tophet , according to the exposition of the Gloss. But in the first institution of things it is not to be considered what God can do, but what the nature of things has to be done, as Augustine says (Genes II). literally. Now Christ is not said to have descended to the lowest parts of the earth, but to the lowest; to the truth of which it is sufficient, however inferior we may be called.
ARTICLE 25
[70590] Of the 36 articles, a. 25 silver
The twenty-fifth article is that the distance from the surface of the earth to Hell may be known, supposing Hell to be in the center or about the center of the earth.
[70591] Of the 36 articles, a. 25 to Arg.
I think that the distance from the surface of the earth to the center can be known, but not as far as Hell, because I do not believe that man knows where Hell is.
ARTICLE 26
[70592] Of the 36 articles, a. 26 arg.
The twenty-sixth article is whether the body of the sperm, with which the spirit, which is the power of the principle of the soul, comes forth, is separate from the body and is a divine thing, and such is called the intellect . As the intellect works without an organ, so also that virtue.
[70593] Of the 36 articles, a. 26 to Arg.
The Commentator puts this exposition in the 7th Metaph. above that: therefore, as it has been said that in substances is the principle and the rest, and these are his words. That is why Aristotle says in his book on animals that the virtues that are in seeds are similar to the intellect, namely because they act by the action of the intellect, and that these virtues are assimilated to the intellect in that they do not act through a bodily instrument .
ARTICLE 27
[70594] Of the 36 articles, a. 27 arg.
The twenty-seventh article is that it is to be supposed without danger, that after the common resurrection, the moon will shine as much as the sun now, and the sun will shine seven times as much; but the bodies of the blessed are seven times more than the sun.
[70595] Of the 36 articles, a. 27 to Arg.
I see no danger here if the assertion is lacking, which might be imputed to presumption.
ARTICLE 28
[70596] Of the 36 articles, a. 28 arg.
The twenty-eighth article is that something is said to come to the composition of another in two ways. In the first way, through its essence, by way of a material and formal principle: and thus in no way does anything of the nature of the celestial body come into the composition of the human body, or of other mixed bodies. In the second way something comes to the composition of another through the effect of its power; and in this way the nature of the celestial body comes to the composition of the human body and of all mixed bodies.
[70597] Of the 36 articles, a. 28 to Arg.
This is necessarily true: since the heavenly bodies are the cause of generation and corruption in these lower ones, as Dionysius says.
ARTICLE 30
[70598] Of the 36 articles, a. 30 silver
The twenty-ninth and thirtieth articles contain that angels neither grieve nor weep, but behave in the manner of those who grieve.
[70599] Of the 36 articles, a. 30 to Arg.
This is necessarily true; and this is the opinion of Augustine, who says in 9 De Civit. God c. 5: The holy angels also punish without anger those whom they receive to be punished by the eternal law of God, and they come to the poor without compassion for misery, and they help those who are in danger whom they love, without fear. and yet, by the custom of human speech, the names of these passions are also used in them because of a certain similarity of the works, not because of the weakness of the affections .
ARTICLE 31
[70600] Of the 36 articles, a. 31 arg.
The thirtieth first article is that the transubstantiation of the substance of the bread into the substance of Christ's body naturally without miracle in this sacrament is under the dimensions of the host which remained, because the substance is not prevented from being a substance in a large or small dimension.
[70601] Of the 36 articles, a. 31 to Arg.
I believe the first is false. For just as, not naturally, but miraculously, the substance of the bread is converted into the substance of the body of Christ; thus it is preserved miraculously under the dimensions and not naturally. For as Augustine says in Genesis VIII. literally, God preserves things in the way that He works them. For he is not like the builder, who works only to build a house and then dismisses it; but God continually works a certain thing. But what is introduced as a reason that a substance is not prohibited from being a substance in a large or small dimension, is not to be understood in this way, that it is of the nature of any substance that it can be in a large or small dimension. but the opposite is not true of the nature of substance in so far as it is substance; just as it does not belong to the reason of an animal to be rational; yet it is not of the nature of the animal that it is without reason. It would therefore be so from the nature of substance that it was not forbidden to be in a small or large dimension, it would follow that the substance of Christ's body had according to its nature to be equally under a large or small dimension. But since this is not of the nature of substance, which may be in a large or small dimension, nor is it even contrary to the nature of substance, it is clear that the substance of Christ's body in a large or small dimension does not imply a contradiction, if something is attributed to someone that is contrary to its reason. To this, then, is that reasoning which excludes contradiction, not to that which is shown to be natural.
ARTICLE 32
[70602] Of the 36 articles, a. 32 arg.
The thirty-second article is that the dimensions of Christ's proper body and the dimensions of the bread that remained are not equal.
[70603] Of the 36 articles, a. 32 to Arg.
For this is manifestly true, and to say the contrary is heretical: for it would follow that the whole body of Christ was not under one small particle of the host.
ARTICLE 33
[70604] Of the 36 articles, a. 33 arg.
The thirty-third article is that the body of Christ is not in place in this sacrament.
[70605] Of the 36 articles, a. 33 to Arg.
This is not true. For it is true to say that the body of Christ is in the altar or in the church, but this is true that the body of Christ is not in the sacrament as in a place; for it is not compared to the sacrament as placed in a place, because it is not commensurate with it according to its proper dimensions.
ARTICLE 34
[70606] Of the 36 articles, a. 34 arg.
The thirty-fourth article is that the body of Christ in this sacrament is not moved to the motion of the victim.
[70607] Of the 36 articles, a. 34 to Arg.
It is true that it is not moved by itself or by accident in a place; for neither is it in the place in which the sacrament is, just as bodies are in a place per se or by accident, since it has a different relation to the sacramental dimensions than the body has to the proper dimensions according to which it is moved by itself and to the vehicle according to which it is moved by accident. But in the same way that it is appropriate for the body of Christ to be in place in relation to the sacramental dimensions, it is appropriate for him to be moved in place.
ARTICLE 35
[70608] Of the 36 articles, a. 35 arg.
The thirty-fifth article is that the sacramental species, remaining without a subject, can naturally act, change, and corrupt, as before.
[70609] Of the 36 articles, a. 35 to Arg.
To some extent it is true and to some extent it is not. For he can act or suffer nothing unless he is presupposed. Now that they are preserved in being without a subject is miraculous; and as far as this is concerned, the resulting action is miraculous, and likewise the passion, but by the supposed preservation of being, the action proceeds further according to the natural attitude, and also in a certain way passion, according to which the miraculously subsisting dimension has a miraculous duty to the subject and matter of which it is to suffer.
ARTICLE 36
[70610] Of the 36 articles, a. 36 arg.
The last article is that all the thoughts of the heart which have images in the imagination or which are accompanied by some passions in the body, the demons can know.
[70611] Of the 36 articles, a. 36 to Arg.
I think that this is true of those thoughts which are accompanied by some bodily movements, whoever it may be, and Augustine also says this in his book on the divination of demons: the dispositions of men , he says, are recorded by demons not only uttered by voice, but also conceived by thought; which, while they are expressed from the soul in the body, they lose their whole capacity , and making mention of this word in the book of Retractions, he says thus: I said this with a bolder assertion than I ought; It was also discovered by some experiments that these did not reach the notice of the demons. But whether certain signs are given from the body of those who think, which are perceptible to them, and whether they know us latently, or by some other spiritual power, it is either very difficult for men to discover, or it cannot be found at all . But if they know thoughts by spiritual power, much more bodily movements, from which even men sometimes know their inner dispositions: whence the second does not exclude the first, but says more. Now I do not think that mere species existing in imagination are sufficient for demons to be able to know human thoughts; because man, by the power of reason and free will, can use one species preserved in his imaginative power in many ways for different thoughts, or even not to use it at all. These, therefore, most dearly, I answer to the articles sent by you, more widely than you asked; for it could not be answered absolutely to those things which might contain a different meaning; especially since you have not written what was objected to such articles. For in this way it would have been possible to answer both more absolutely and more definitely. May your charity be long-lasting, and for this work you will repay me with the votes of your prayers.