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.

This discourse being reduced to argumentation, is as follow∣eth. [ D]

If a soule may be in euerie part of the bodie, the thought of man in many places, an Angell in many distinct vbities, and if God is in heauen and earth; then the bodie of Christ may be in many places. But the first is true, Ergo, &c.

It is answered, First, one part of the antecedent is false: for an Angell being a finite creature, is at one instant difinitiuely in one vbitie onely a 1.1; for that which mooueth and passeth from

one vbitie to another, is not in both the places at once; but [ A] Angels mooue and passe from one place to another, Genes. 28. 12. Math. 4.11. & cap. 12.43. Marc. 5.12. Ioh. 5.4. Genes. 19.1. & 32.1. Apoc. 14.6. & ca. 18.1. & 20.1. Damasc. li. 2. ca. 3. Ange∣li dum sunt in terra non sunt in coelo, Whiles Angels are on earth they are not in heauen. And the opinion of some Schoole∣men, alledged to the contrarie, is not to be regarded, because their owne fellowes a 1.2 teach, that there is no certainetie of these and the like assertions.

Secondly, the consequence is infirme, because of the diffe∣rence which is betweene a bodie, and the things compared [ B] thereunto in the antecedent. First, the soule of man is in euery member of the bodie, because it is the forme thereof, and be∣cause it is by nature immaterial. Secondly, God is euery where, because he is infinit. Thirdly, the thought of man is a spirituall or intentionall motion and action, and not a substantiall thing; therefore Speculando phantasmata, it may conceiue and appre∣hend diuers distant obiects Per modum vnius b 1.3 at one instant. Fourthly, Angells are immateriall substances, and therefore their motion and action is sodaine, yet determined to one place, at one instant: but an humane body is materiall, finite, [ C] and limited to a certaine space, and measure, and differeth from all the former things, mentioned in the argument, in kind, and motion, in manner of being present. (Reade before pag. 180.) Ergo haec nihil ad Rhombum. Therefore all these instances, to this purpose and question of bodies, are no better than shadowes without bodies.

Notes

• a 1.1

  Hugo Victor. d. Sacram. li. 1. pa. 3. ca. 18. Omne quod definitū est, secun∣dum aliquid locale est, 〈◊〉〈◊〉 in eo ipso quod finem & terminū habet locum habet, & determinatlocū, sicut determinatum est in lo∣co. 〈◊〉〈◊〉 corpus dimensionē habens, loco circumscribitur: quoniā ei secundum locum, principiū, medium, & finis 〈◊〉〈◊〉. Spiritus vero quoniā demensionem non capit, sed definitione sola terminatur, circumscriptionē qui∣dē [ E] non recipit loci, & tamèn loco quodammodo concluditur, quoniam cum hic alicubi praesens sit totus, alibi non inuenitur. Aquin. p. 1. q. 52. ar. 2. Ib. Caiet. Marsil. 2. q. 2. ar. 1. Angeli sunt in loco definitiuè, quià sunt sic in vno situ, quod non sunt in alio quolibet. 〈◊〉〈◊〉. in li. 3. c. Gent. ca. 68. Dicitur de mente sancti Thomae, quod vnus Angel' non potest esse simul in pluribus locis, vt plura sunt, id est, in quantū accipiuntur, vt duo loca, totalitèr distincta, quià ab vna 〈◊〉〈◊〉 finita, non potest nisi vna operatio 〈◊〉〈◊〉 simul, & consequenter nisi vnus effectus, sed benè po∣test esse in pluribus locis, per modum vnius loci vt 〈◊〉〈◊〉. vnum totalem locum constituant. Bannes. in 1. p. Tho. q. 52. ar. 2. 〈◊〉〈◊〉. 3.
• a 1.2

  Malon. in 〈◊〉〈◊〉. sent. lib. 2. d. Angelis disp. 9. sect. 2.
• b 1.3

  Bannes. in 1. p. Tho. q. 52. ar. 2. conclus. 〈◊〉〈◊〉. Aristote∣les dixit, quod non possum' simul plu∣ta intelligere per modum plurium.