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Therefore that Supernatural Religion which do's not conduce to Salvation, should immediately, at one stroke, and with open violence be destroyed; Provided that may safely and con∣veniently be done. If not, by slow and gentle Arts it must leasurely and by piece meal be changed; still keeping the same outward face and
favour, until it be prrfectly qua∣fied for the attaining Salvation.
Two ways principally may things be abo∣lished; either by manifest and open strength and violence, or by close proceedings and secret wiles. The first way is most conve∣niently applyed, when those things we defire to root out consist in few, and those solid parts, and obvious to every eye; so that they neither admitting of sundry degrees, nor va∣rying themselves into diverse modes, scarce can separately be dissolved, or secretly de∣stroy'd; Such things it were more advisedly to overthrow all at once, and at a single blow: For should you attempt to ruine them with a slow and gentle Arm, the most you could do, would be unseasonably to betray your own Counsel, stirring up others, who at first onset will cry out upon you for a Corrupter and an Innovator; and more curiously ob∣serving every thing, contrive stronger En∣gins of resistance. But then here, first of all, you must diligently consult whether you
are furnished with Aids, and fortified with Strength, sufficient at one clash to Over∣throw, Oppress and Break all Opposing Par∣ties; for if such powers be in the least want∣ing, another way is to be try'd; that with a silent step, and careful motion, by Stratagem you may arrive at your end. And this last way is chiefly to be practised when those things we are about to abolish, consist of many parts; and those so various and imper∣ceptible, that they may be increased and di∣minished, stretched and loosned, and varied into so many shapes, that though they are in truth changed; either they shall seem still in their same State, or to Vulgar Eyes ap∣pear not much receded from it: For if you would remove all those parts at once, or at one violent push, substitute all new things in their Room, it can never be done without raising mighty Troubles, and stirring up in∣finite Confusions; from whence you will never get free, but either with ignominy, be∣forced to a dishonourable retreat, or contract to your self most Pestilent Envy. And this is likewise chiefly to be observed, when those things you strive to pull up, have taken deep Root,
Et jam per longas invaluere moras.
For though at all other times, yet especially in this case, vehement and sudden changes are most dangerous; and therefore we have likewise said in our Proposition, that that Se∣pernatural Religion which is already grown powerful, but is unproper for our ends, ought to be quasht at one stroke; PROVI∣DED THAT MAY SAFELY AND CONVENIENTLY BE DONE; otherwise you must tread another path much safer, and not only to things, but to the un∣derstandings of Mankind more agreeable: For we are so formed by Nature, that we had rather be with Flatteries allured and cir∣cumvented, then forceably compelled; And we more willingly admit gentleness, though Treacherous and Deceitful, then any open Violence. Besides, whenever by our im∣prudence, the business is brought to an Issue; though we afterwards discover the deceit, we for the most part choose rather to acquiesce under the present state of affairs, then seek to recall what was before with difficulty and un∣certainty of event.
But this last Method contains two pre∣cepts, One, That things be changed leasurely and closely; the other, That they still retain the same outward Face and Favour: Which two, if rightly observed, will produce incre∣dible advantages; and which if you will hearken to St. Aquinas, seem to exceed the Omnipotency of the most high; For by them it comes to pass, that the several parts, though at length all taken away, yet the whole, notwith∣standing, remains intire; which yet the Tho∣mists and Occamists with one consent teach us, implies a contradiction, as I remember long since to have heard from my Master, of bless∣ed memory D. Raconis, of the Navarr Col∣ledge. But we will follow the Scotists; and then those to whom, as you have taught, it were to be wished that the defence of the Catholick Religion, were hereafter to be de∣livered, rather then to the Divines, to wit, the Lawyers; for thus Alfenus, l. 76. F. de Judiciis. Proponebatur, ex his Judicibus qui in eandem rem dati essent nonnullos causa audita ex∣cusatos esse, in{que} eorum locum ali∣os esse sumptos, &c.
It was proposed out of those Judges imployed in the same thing,
some after the hearing of the Cause were dismissed, and others taken in their places; and it was questioned if the change of seve∣ral Judges, made the same thing, or another Judgment. I answer, that if not only one or another; but if all the Judges were changed, yet the matter would remain the same, and the Judgment the self same it was before. Nor do's it only happen in this, that though the parts be altered, the thing is adjudged to be the same, but in ma∣ny other things; For that Legion is still accounted the same, from which many have departed, and others have supplyed their places; and the People at this time think it the same that it was an hundred years ago, though not one that was then in it be alive. In the like manner, a Ship, though it be so often rebuilt, that there is not one Plank in it but what is new, is notwithstanding judged to be the same Ship; for if any one shall think the changing of parts, changes the thing, we by the same reason must not be our same selves, which within a year we were; for as Philosophers say, we consist of certain minute Particles, which conti∣nually give place in our Bodies to others
which inwardly succeed them; and this all our Interpreters advise, to be effected in things that successively, and by parts, but not at once are wholly changed.
And the same is delivered by the new Doctors of the Metaphysicks, and by the Hereticks themselves; among all whom we will make choice of Claubergius, a man dou∣bly Heretical, as both infected with Cartesi∣anism and Calvinism; and who under that Title (had the Tutoberg Sepultures been in our power) was to have been burnt; but yet, whom our most worthy Clerselerius, and the most friendly Rovraeus have given great praises to, for the sharpness of his Wit, and clearness of his Writing.
He therefore Ontosoph. Sect. 294. Tota, inquit, haec disputatio de eodemac di∣verso, potius ad modum cogitandi & loquendi pertinet, &c.
All this disputation (say's he) of the same or a di∣verse thing, rather relates to the manner of thinking and speaking, then to the things well considered in themselves; whence the wise and vulgar, neither think nor speak alike in this matter; nor indeed do wise men among themselves, though it be made
evident by other examples then that of the Philosophers dispute concerning Theseus's Ship, which may be read in Plutarch his Theseus.
Sect. 295. Si non simul & semel, at paulatim & sensim sit mutatio facta, &c.
If not together and at once, yet leasurely, and by little and lit∣tle, let the change be made; so that being scarce observed, it will for the most part be called the same. Thus Fire, which (as Aristotle well observes, lib. de juvent. cap, 5) continually is rouling and pressing forward like a Flood, though by its swiftness it gets out of our sight, is thought all night the same Fire, if fed with continual Fewel; but if the Fire be once quite extinguished, and then again gets head, it is avouched to be another. If a Ship be at once destroy∣ed in all its parts, that is, reputed of ano∣ther number, which in its place is built of new Timber. But if a Ship be repaired in parts, and in progress of years becomes wholly changed, there are few men but will call it the same Ship: For Example, that
of Theseus, in which at last, there was not one Plank of the old Timber remaining. This reason of the self same being, pro∣ceeds wholly from our carelesness and in∣consideration, making us account a change leasurely and slowly made, though it be as much a change, as when happening toge∣ther and at once, almost for none at all.
Sect. 296. Licet omnia accidentia externa quae incur∣runt in sensus mutentur, dummodo maneat in∣variatum aliquod fundamentum saepe res eadem esse censetur, &c.
Though all external ac∣cidents that present themselves to the senses may be changed, yet if any fundamental part remain unaltered, the thing is often judged to be the same. An Example we have in boyling or melted Wax, in respect of that is solid and hard, in which all the Sensibles are changed. Yet the extended and mutable subject remains still endued with certain essential properties of Wax.
Sect. 297. Si mans••rint partes Principales, licet minus principales pereant, totum Judicatur idem, &c.
If the more principal parts remain, though the less principal parts perish, it shall be judged to be all the same: For Example, It will be called the same House, whose foundation and walls are standing, though all things else be destroy'd.
Sect. 298. Si veltota mutetur materia dummodo forma quaedam eadem conservetur, totum haud rar•• di∣citur idem permanere, &c.
Or though the whole matter be changed, yet if some form be preserved, the whole is not rarely said to remain: For Example, That is thought to be the same City or University now, which it was an hundred years ago; though now the Citizens are all other persons then at that time they were. But how the word FORM is to be understood in such things, can scarce be defined by a general conclusion; for if you call that City the same, because it re tains
the same Laws and Priviledges, and Place. Yet though those be in all or the most part changed, it will not be forthwith thought another. Academy's remain the same, though transferred elsewhere, as is done either in time of War or Plague; and the City may go out of the Town.
Sect. 299. Omnis igitur identitas, quae rebus tribuitur, requirit aliquod fundamentum, quod vel reve∣ra vel apparenter maneat immutatum, &c.
Therefore every Identiry or sameness, which is attributed to things, requires some Foun∣dation, which must either really or seeming∣ly remain unchangeable; whence it is either truly or apparently so, according to being, or according to saying only.
You will doubtless wonder Right Reverend Men, that we continue so long upon these Metaphysical observations, unless your selves have already made the discovery; That here∣under lies hid the whole mysterions foundati∣on of the thrice holy Monarchy, and that in these Cradles, from the first Infant Estate of
the Church, that mighty Monster first began to be nurst up. Wherefore I think it well worth the pains, to advise that these things be diligently deliberated in our minds, being certainly perswaded that the fuller we under∣stand them, we shall the more fortunately and readily be versed in all the rest. Nor will there any great difficulty in the rectification of Religion intervene, when we shall from these principles have but indifferently learnt the arts of erecting Idols, and setting up of Images. And what may give the greater facility to this work is, that we have lately, by most beneficial industry, and exceedingly to the good of all Mankind, that art of laying on Colours, and disposing a F••••us, most ex∣cellently and neatly laid down in a certain System of Precepts; to which end likewise, and with less labour to be attain'd by us, ma∣ny Examples of all humane actions do present themselves, which we may imitate, as either the nature of things or ingenuity of Man∣kind, shall suggest us the occasions.
Since by Prop. V. it apppears, that that Re∣ligion, which is not proper to the attaining Sal∣vation, ought to be abolished; and from what we have now explained, it is evident it cannot be abolished, but either by Force or Art; it is necessary one of those two ways, according to the condition of time and place be apply∣ed, which is what was to be Demonstrated.
In Exam. Princip.
Edit ult.