A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*

ANSVVER.

Principles of Nature, containing themselues within their owne bounds, are to be embraced; but sacred and religious Actions are regulated by a Diuine and supernaturall Modell a, 1. Cor. 2. 5, 6, 9. &c.

The Word of God hath set a blacke marke vpon Images deuised by man, when they are applyed to worship. And therefore, although in humane and ciuill vse, the Image might in some sort stand for the Prototype, and by imagination be taken, and vsed, as the person resembled by it, yet in things religious, and sacred, it is otherwise.

When the Israelites formed and worshipped a Golden Calfe, they might by conceit and imagination apprehend and [ E] worship the true God; but this imagination and apprehension was not sufficient to iustifie their Action. Men may in their owne wisedome and intention conceiue and worship Images, and other Signes, as if they were one and the same thing with

that which is the proper obiect of Worship; but when they [ A] conioyne that which God hath diuided, their foolish and er∣roneous fancie and imagination maketh not their Actions law∣full, or pleasing to God.

Aristotle in the place obiected (d. Memor. cap. 1. in fine) affirmeth not, either verbally, or in sense, that there is the same motion of the Conceit, and Affection, a into the externall Image, and the Sampler: for hee speaketh not of painted or carued Images, but of the mentall Image and impression which remayneth in the memorie, after the knowledge of things past: And many Schoolemen denie, that Aristotles testimonie, is [ B] truly applyed to Aquinas his manner of worshipping Ima∣ges; among which, are Durand b, Picus Mirandula c, 〈◊〉〈◊〉 d, Vasques e, &c.

It is also apparantly false, that there is the same motion of the mind and will into the Image, and the Sampler, for these are euerie way two distinct Obiects, and the one is a signe, and the other a thing signified; the one is the cause, the other the thing caused; and in some Images, the Sampler is a na∣ture increate, the Image considered as an Image, and in re∣lation to the Prototype, is a thing created: the one is ado∣red, because of it selfe, the other respectiuely, because of [ D] the Sampler. And therefore, for as much as the Obiect is diuers, and the manner of the Action is diuers, the motion of mans heart towards the Image, and the Sampler, cannot be one motion, but diuers; euen as when I desire the meanes, because of the end, here are two distinct Actions f, and mo∣tions, to wit, Election and Intention.

Notes

• a

  Ambros. d. In∣carn. & Sacrament. c. 9. Verba Philoso∣phorum excludit simplex veritas piscatorum. August. d. verb. Apost. ser. 29. Non 〈◊〉〈◊〉 in hac re & in hac con∣trouersia ad literas seculares, nec inter nos iudicet poeta, sed Propheta. Tertull. d. Resur. Carnis. Est quidem de communibus sensibus sapere in Dei rebus, sed in testimonium veri, non in adiutorium falsi. [ D]
• a

  Medin. Tr. d. Orat. q. 2. Gabr. 3. d. 9. & in Can. Miss. Lect. 50. Cor∣dub. Quaest. 5. dub. 1. pag. 〈◊〉〈◊〉. Adora∣tio formaliter non est actus intelle∣ctus, &c. Peres. Aiala. d. Trad. p. 3. d. Imag. Aristote∣les solum dicit, du∣plicem esse cognitionem imaginis, aliud tamen vbi dixerit non vidi. Et quamuis res ita se haberet, quod eadem cognitione feramur in imaginem, & rem imaginatam, non inde concluditur, idem fieri posse in adoratione & veneratione: Est enim maxima dissimilitudo inter hoc & illud.
• b

  Durand. 3. d. 9. q. 2. n. 9.
• c

  Pic. Mirand. Apolog. q. 3.
• d

  Tapia, in 3. q. 27. ar. 10. Procul dubio, Scholastici qui eam propositionem modo exposito explicauerunt, non consuluerunt textum Aristotelis.
• e

  Vasq. d. Ador. lib. 2. Disp. 8. cap. 7. n. 317. Illa sententia, quam S. Tho. ex Aristotele desumpsit: Idem est motus in imaginem, & rem cuius est Imago, alium quidem sensum habet, &c. Quocirca perperam quidam recentiores putant, eodem modo se ha∣bere [ C] in adoratione, imaginem depictam, sicut se verbum habet interius.
• f

  Tapia, in 3. Thom. q. 27. 〈◊〉〈◊〉. 10. Non est idem actus voluntatis, quo ferimur in finem, & in media ad finem. Vnus enim est electio, alter simplex voluntatis affectus. Greg. Arim. 1. d. 1. q. 2. Marsil. 1. q. 4. ar. 1. du. 2. Vasq. 1. 2. q. 8. Disp. 33. cap. 2. August. d. Trinit. [ E] Lib. 11. cap. 6.