had a gross knowledge, as he in Euripides, O Deus quicquid es, sive
coelum, sive terra, sive aliud quid, and that of Aristotle, Ens entium
miserere mei. And so of the immortality of the soul, and future
happiness. Immortalitatem animae (saith Hierom) Pythagoras somniavit,
Democritus non credidit in consolalionem damnationis suae Socrates in
carcere disputavit; Indus, Persa, Cothus, &c. Philosophantur. So some
said this, some that, as they conceived themselves, which the devil
perceiving, led them farther out (as [6437]Lemnius observes) and made
them worship him as their God with stocks and stones, and torture
themselves to their own destruction, as he thought fit himself,
inspired his priests and ministers with lies and fictions to prosecute
the same, which they for their own ends were as willing to undergo,
taking advantage of their simplicity, fear and ignorance. For the
common people are as a flock of sheep, a rude, illiterate rout, void
many times of common sense, a mere beast, bellua multorum capitum, will
go whithersoever they are led: as you lead a ram over a gap by the
horns, all the rest will follow, [6438]Non qua eundum, sed qua itur,
they will do as they see others do, and as their prince will have them,
let him be of what religion he will, they are for him. Now for those
idolaters, Maxentius and Licinius, then for Constantine a Christian.
[6439]Qui Christum negant male pereant, acclamatum est Decies, for two
hours' space; qui Christum non colunt, Augusti inimici sunt, acclamatum
est ter decies; and by and by idolaters again under that Apostate
Julianus; all Arians under Constantius, good Catholics again under
Jovinianus, And little difference there is between the discretion of
men and children in this case, especially of old folks and women, as
[6440] Cardan discourseth, when, as they are tossed with fear and
superstition, and with other men's folly and dishonesty. So that I may
say their ignorance is a cause of their superstition, a symptom, and
madness itself: Supplicii causa est, sappliciumque sui. Their own fear,
folly, stupidity, to be deplored lethargy, is that which gives occasion
to the other, and pulls these miseries on their own heads. For in all
these religions and superstitions, amongst our idolaters, you shall
find that the parties first affected, are silly, rude, ignorant people,
old folks, that are naturally prone to superstition, weak women, or
some poor, rude, illiterate persons, that are apt to be wrought upon,
and gulled in this kind, prone without either examination or due
consideration (for they take up religion a trust, as at mercers' they
do their wares) to believe anything. And the best means they have to
broach first, or to maintain it when they have done, is to keep them
still in ignorance: for ignorance is the mother of devotion, as all the
world knows, and these times can amply witness. This hath been the
devil's practice, and his infernal ministers in all ages; not as our
Saviour by a few silly fishermen, to confound the wisdom of the world,
to save publicans and sinners, but to make advantage of their
ignorance, to convert them and their associates; and that they may
better effect what they intend, they begin, as I say, with poor,
[6441]stupid, illiterate persons. So Mahomet did when he published his
Alcoran, which is a piece of work (saith [6442]Bredenbachius) full of
nonsense, barbarism, confusion, without rhyme, reason, or any good
composition, first published to a company of rude rustics, hog-rubbers,
that had no discretion, judgment, art, or understanding, and is so
still maintained. For it is a part of their policy to let no man
comment, dare to dispute or call in question to this day any part of
it, be it never so absurd, incredible, ridiculous, fabulous as it is,
must be believed implicite, upon pain of death no man must dare to
contradict it, God and the emperor, &c. What else do our papists, but
by keeping the people in ignorance vent and broach all their new
ceremonies and traditions, when they conceal the scripture, read it in
Latin, and to some few alone, feeding the slavish people in the
meantime with tales out of legends, and such like fabulous narrations?
Whom do they begin with but collapsed ladies, some few tradesmen,
superstitious old folks, illiterate persons, weak women, discontent,
rude, silly companions, or sooner circumvent? So do all our schismatics
and heretics. Marcus and Valentinian heretics, in [6443]Irenaeus,
seduced first I know not how many women, and made them believe they
were prophets. [6444]Friar Cornelius of Dort seduced a company of silly
women. What are all our Anabaptists, Brownists, Barrowists, familists,
but a company of rude, illiterate, capricious, base fellows? What are
most of our papists, but stupid, ignorant and blind bayards? how should
they otherwise be, when as they are brought up and kept still in
darkness? [6445]If their pastors (saith Lavater) have done their
duties, and instructed their flocks as they ought, in the principles of
Christian religion, or had not forbidden them the reading of
scriptures, they had not been as they are. But being so misled all
their lives in superstition, and carried hoodwinked like hawks, how can
they prove otherwise than blind idiots, and superstitious asses? what
else shall we expect at their hands? Neither is it sufficient to keep
them blind, and in Cimmerian darkness, but withal, as a schoolmaster
doth by his boys, to make them follow their books, sometimes by good
hope, promises and encouragements, but most of all by fear, strict
discipline, severity, threats and punishment, do they collogue and
soothe up their silly auditors, and so bring them into a fools'
paradise. Rex eris aiunt, si recte facies, do well, thou shalt be
crowned; but for the most part by threats, terrors, and affrights, they
tyrannise and terrify their distressed souls: knowing that fear alone
is the sole and only means to keep men in obedience, according to that
hemistichium of Petronius, primus in orbe deos fecit timor, the fear of
some divine and supreme powers, keeps men in obedience, makes the
people do their duties: they play upon their consciences; [6446]which
was practised of old in Egypt by their priests; when there was an
eclipse, they made the people believe God was angry, great miseries
were to come; they take all opportunities of natural causes, to delude
the people's senses, and with fearful tales out of purgatory, feigned
apparitions, earthquakes in Japonia or China, tragical examples of
devils, possessions, obsessions, false miracles, counterfeit visions,
&c. They do so insult over and restrain them, never hoby so dared a
lark, that they will not [6447]offend the least tradition, tread, or
scarce look awry: Deus bone ([6448]Lavater exclaims) quot hoc commentum
de purgatorio misere afflixit! good God, how many men have been
miserably afflicted by this fiction of purgatory!
To these advantages of hope and fear, ignorance and simplicity, he hath
several engines, traps, devices, to batter and enthral, omitting no
opportunities, according to men's several inclinations, abilities, to
circumvent and humour them, to maintain his superstitions, sometimes to
stupefy, besot them: sometimes again by oppositions, factions, to set
all at odds and in an uproar; sometimes he infects one man, and makes
him a principal agent; sometimes whole cities, countries. If of meaner
sort, by stupidity, canonical obedience, blind zeal, &c. If of better
note, by pride, ambition, popularity, vainglory. If of the clergy and
more eminent, of better parts than the rest, more learned, eloquent, he
puffs them up with a vain conceit of their own worth, scientia inflati,
they begin to swell, and scorn all the world in respect of themselves,
and thereupon turn heretics, schismatics, broach new doctrines, frame
new crotchets and the like; or else out of too much learning become
mad, or out of curiosity they will search into God's secrets, and eat
of the forbidden fruit; or out of presumption of their holiness and
good gifts, inspirations, become prophets, enthusiasts, and what not?
Or else if they be displeased, discontent, and have not (as they
suppose) preferment to their worth, have some disgrace, repulse,
neglected, or not esteemed as they fondly value themselves, or out of
emulation, they begin presently to rage and rave, coelum terrae,
miscent, they become so impatient in an instant, that a whole kingdom
cannot contain them, they will set all in a combustion, all at
variance, to be revenged of their adversaries. [6449]Donatus, when he
saw Cecilianus preferred before him in the bishopric of Carthage,
turned heretic, and so did Arian, because Alexander was advanced: we
have examples at home, and too many experiments of such persons. If
they be laymen of better note, the same engines of pride, ambition,
emulation and jealousy, take place, they will be gods themselves:
[6450]Alexander in India, after his victories, became so insolent, he
would be adored for a god: and those Roman emperors came to that height
of madness, they must have temples built to them, sacrifices to their
deities, Divus Augustus, D. Claudius, D. Adrianus: [6451]Heliogabalus,
put out that vestal fire at Rome, expelled the virgins, and banished
all other religions all over the world, and would be the sole God
himself. Our Turks, China kings, great Chams, and Mogors do little
less, assuming divine and bombast titles to themselves; the meaner sort
are too credulous, and led with blind zeal, blind obedience, to
prosecute and maintain whatsoever their sottish leaders shall propose,
what they in pride and singularity, revenge, vainglory, ambition,
spleen, for gain, shall rashly maintain and broach, their disciples
make a matter of conscience, of hell and damnation, if they do it not,
and will rather forsake wives, children, house and home, lands, goods,
fortunes, life itself, than omit or abjure the least tittle of it, and
to advance the common cause, undergo any miseries, turn traitors,
assassins, pseudomartyrs, with full assurance and hope of reward in
that other world, that they shall certainly merit by it, win heaven, be
canonised for saints.
Now when they are truly possessed with blind zeal, and misled with
superstition, he hath many other baits to inveigle and infatuate them
farther yet, to make them quite mortified and mad, and that under
colour of perfection, to merit by penance, going woolward, whipping,
alms, fastings, &c. An. 1320. there was a sect of [6452]whippers in
Germany, that, to the astonishment of the beholders, lashed, and
cruelly tortured themselves. I could give many other instances of each
particular. But these works so done are meritorious, ex opere operato,
ex condigno, for themselves and others, to make them macerate and
consume their bodies, specie virtutis et umbra, those evangelical
counsels are propounded, as our pseudo-Catholics call them, canonical
obedience, wilful poverty, [6453]vows of chastity, monkery, and a
solitary life, which extend almost to all religions and superstitions,
to Turks, Chinese, Gentiles, Abyssinians, Greeks, Latins, and all
countries. Amongst the rest, fasting, contemplation, solitariness, are
as it were certain rams by which the devil doth batter and work upon
the strongest constitutions. Nonnulli (saith Peter Forestus) ob longas
inedias, studia et meditationes coelestes, de rebus sacris et religione
semper agitant, by fasting overmuch, and divine meditations, are
overcome. Not that fasting is a thing of itself to be discommended, for
it is an excellent means to keep the body in subjection, a preparative
to devotion, the physic of the soul, by which chaste thoughts are
engendered, true zeal, a divine spirit, whence wholesome counsels do
proceed, concupiscence is restrained, vicious and predominant lusts and
humours are expelled. The fathers are very much in commendation of it,
and, as Calvin notes, sometimes immoderate. [6454]The mother of health,
key of heaven, a spiritual wing to arear us, the chariot of the Holy
Ghost, banner of faith, &c. And 'tis true they say of it, if it be
moderately and seasonably used, by such parties as Moses, Elias,
Daniel, Christ, and his [6455]apostles made use of it; but when by this
means they will supererogate, and as [6456]Erasmus well taxeth, Coelum
non sufficere putant suis meritis. Heaven is too small a reward for it;
they make choice of times and meats, buy and sell their merits,
attribute more to them than to the ten Commandments, and count it a
greater sin to eat meat in Lent, than to kill a man, and as one sayeth,
Plus respiciunt assum piscem, quam Christum crucifixum, plus salmonem
quam Solomonem, quibus in ore Christus, Epicurus in corde, pay more
respect to a broiled fish than to Christ crucified, more regard to
salmon than to Solomon, have Christ on their lips, but Epicurus in
their hearts, when some counterfeit, and some attribute more to such
works of theirs than to Christ's death and passion; the devil sets in a
foot, strangely deludes them, and by that means makes them to overthrow
the temperature of their bodies, and hazard their souls. Never any
strange illusions of devils amongst hermits, anchorites, never any
visions, phantasms, apparitions, enthusiasms, prophets, any
revelations, but immoderate fasting, bad diet, sickness, melancholy,
solitariness, or some such things, were the precedent causes, the
forerunners or concomitants of them. The best opportunity and sole
occasion the devil takes to delude them. Marcilius Cognatus, lib. 1.
cont. cap. 7. hath many stories to this purpose, of such as after long
fasting have been seduced by devils; and [6457]'tis a miraculous thing
to relate (as Cardan writes) what strange accidents proceed from
fasting; dreams, superstition, contempt of torments, desire of death,
prophecies, paradoxes, madness; fasting naturally prepares men to these
things. Monks, anchorites, and the like, after much emptiness, become
melancholy, vertiginous, they think they hear strange noises, confer
with hobgoblins, devils, rivel up their bodies, et dum hostem
insequimur, saith Gregory, civem quem diligimus, trucidamus, they
become bare skeletons, skin and bones; Carnibus abstinentes proprias
carnes devorant, ut nil praeter cutem et ossa sit reliquum. Hilarion,
as [6458]Hierome reports in his life, and Athanasius of Antonius, was
so bare with fasting, that the skin did scarce stick to the bones; for
want of vapours he could not sleep, and for want of sleep became
idleheaded, heard every night infants cry, oxen low, wolves howl, lions
roar (as he thought), clattering of chains, strange voices, and the
like illusions of devils. Such symptoms are common to those that fast
long, are solitary, given to contemplation, overmuch solitariness and
meditation. Not that these things (as I said of fasting) are to be
discommended of themselves, but very behoveful in some cases and good:
sobriety and contemplation join our souls to God, as that heathen
[6459]Porphyry can tell us. [6460]Ecstasy is a taste of future
happiness, by which we are united unto God, a divine melancholy, a
spiritual wing, Bonaventure terms it, to lift us up to heaven; but as
it is abused, a mere dotage, madness, a cause and symptom of religious
melancholy. [6461]If you shall at any time see (saith Guianerius) a
religious person over-superstitious, too solitary, or much given to
fasting, that man will certainly be melancholy, thou mayst boldly say
it, he will be so. P. Forestus hath almost the same words, and
[6462]Cardan subtil, lib. 18. et cap. 40. lib. 8. de rerum varietate,
solitariness, fasting, and that melancholy humour, are the causes of
all hermits' illusions. Lavater, de spect. cap. 19. part. 1. and part.
1. cap. 10. puts solitariness a main cause of such spectrums and
apparitions; none, saith he, so melancholy as monks and hermits, the
devil's hath melancholy; [6463]none so subject to visions and dotage in
this kind, as such as live solitary lives, they hear and act strange
things in their dotage. [6464]Polydore Virgil, lib. 2. prodigiis, holds
that those prophecies and monks' revelations? nuns, dreams, which they
suppose come from God, to proceed wholly ab instinctu daemonum, by the
devil's means; and so those enthusiasts, Anabaptists, pseudoprophets
from the same cause. [6465]Fracastorius, lib. 2. de intellect, will
have all your pythonesses, sibyls, and pseudoprophets to be mere
melancholy, so doth Wierus prove, lib. 1. cap. 8. et l. 3. cap. 7. and
Arculanus in 9 Rhasis, that melancholy is a sole cause, and the devil
together, with fasting and solitariness, of such sibylline prophecies,
if there were ever such, which with [6466]Casaubon and others I justly
except at; for it is not likely that the Spirit of God should ever
reveal such manifest revelations and predictions of Christ, to those
Pythonissae witches, Apollo's priests, the devil's ministers, (they
were no better) and conceal them from his own prophets; for these
sibyls set down all particular circumstances of Christ's coming, and
many other future accidents far more perspicuous and plain than ever
any prophet did. But, howsoever, there be no Phaebades or sibyls, I am
assured there be other enthusiasts, prophets, dii Fatidici, Magi, (of
which read Jo. Boissardus, who hath laboriously collected them into a
great [6467]volume of late, with elegant pictures, and epitomised their
lives) &c., ever have been in all ages, and still proceeding from those
causes, [6468]qui visiones suas enarrant, somniant futura,
prophetisant, et ejusmodi deliriis agitati, Spiritum Sanctum sibi
communicari putant. That which is written of Saint Francis' five
wounds, and other such monastical effects, of him and others, may
justly be referred to this our melancholy; and that which Matthew Paris
relates of the [6469]monk of Evesham, who saw heaven and hell in a
vision; of [6470]Sir Owen, that went down into Saint Patrick's
purgatory in King Stephen's days, and saw as much; Walsingham of him
that showed as much by Saint Julian. Beda, lib. 5. cap. 13. 14. 15. et
20. reports of King Sebba, lib. 4. cap. 11. eccles. hist. that saw
strange [6471]visions; and Stumphius Helvet Cornic, a cobbler of Basle,
that beheld rare apparitions at Augsburg, [6472]in Germany. Alexander
ab Alexandro, gen. dier. lib. 6. cap. 21. of an enthusiastical
prisoner, (all out as probable as that of Eris Armenius, in Plato's
tenth dialogue de Repub. that revived again ten days after he was
killed in a battle, and told strange wonders, like those tales Ulysses
related to Alcinous in Homer, or Lucian's vera historia itself) was
still after much solitariness, fasting, or long sickness, when their
brains were addled, and their bellies as empty of meat as their heads
of wit. Florilegus hath many such examples, fol. 191. one of Saint
Gultlake of Crowald that fought with devils, but still after long
fasting, overmuch solitariness, [6473]the devil persuaded him therefore
to fast, as Moses and Elias did, the better to delude him. [6474]In the
same author is recorded Carolus Magnus vision _an._ 185. or ecstasies,
wherein he saw heaven and hell after much fasting and meditation. So
did the devil of old with Apollo's priests. Amphiaraus and his fellows,
those Egyptians, still enjoin long fasting before he would give any
oracles, triduum a cibo et vino abstinerent, [6475]before they gave any
answers, as Volateran lib. 13. cap. 4. records, and Strabo Geog. lib.
14. describes Charon's den, in the way between Tralles and Nissum,
whither the priests led sick and fanatic men: but nothing performed
without long fasting, no good to be done. That scoffing [6476]Lucian
conducts his Menippus to hell by the directions of that Chaldean
Mithrobarzanes, but after long fasting, and such like idle preparation.
Which the Jesuits right well perceiving of what force this fasting and
solitary meditation is, to alter men's minds, when they would make a
man mad, ravish him, improve him beyond himself, to undertake some
great business of moment, to kill a king, or the like, [6477]they bring
him into a melancholy dark chamber, where he shall see no light for
many days together, no company, little meat, ghastly pictures of devils
all about him, and leave him to lie as he will himself, on the bare
floor in this chamber of meditation, as they call it, on his back,
side, belly, till by this strange usage they make him quite mad and
beside himself. And then after some ten days, as they find him animated
and resolved, they make use of him. The devil hath many such factors,
many such engines, which what effect they produce, you shall hear in
the following symptoms.
SUBSECT. III.—_Symptoms general, love to their own sect, hate of all
other religions, obstinacy, peevishness, ready to undergo any danger or
cross for it; Martyrs, blind zeal, blind obedience, fastings, vows,
belief of incredibilities, impossibilities: Particular of Gentiles,
Mahometans, Jews, Christians; and in them, heretics old, and new,
schismatics, schoolmen, prophets, enthusiasts, &c._
Fleat Heraclitus, an rideat Democritus? in attempting to speak of these
symptoms, shall I laugh with Democritus, or weep with Heraclitus? they
are so ridiculous and absurd on the one side, so lamentable and
tragical on the other: a mixed scene offers itself, so full of errors
and a promiscuous variety of objects, that I know not in what strain to
represent it. When I think of the Turkish paradise, those Jewish
fables, and pontifical rites, those pagan superstitions, their
sacrifices, and ceremonies, as to make images of all matter, and adore
them when they have done, to see them, kiss the pyx, creep to the
cross, &c. I cannot choose but laugh with Democritus: but when I see
them whip and torture themselves, grind their souls for toys and
trifles, desperate, and now ready to die, I cannot but weep with
Heraclitus. When I see a priest say mass, with all those apish
gestures, murmurings, &c. read the customs of the Jews' synagogue, or
Mahometa Meschites, I must needs [6478]laugh at their folly, risum
teneatis amici? but when I see them make matters of conscience of such
toys and trifles, to adore the devil, to endanger their souls, to offer
their children to their idols, &c. I must needs condole their misery.
When I see two superstitious orders contend pro aris et focis, with
such have and hold, de lana, caprina, some write such great volumes to
no purpose, take so much pains to so small effect, their satires,
invectives, apologies, dull and gross fictions; when I see grave
learned men rail and scold like butter-women, methinks 'tis pretty
sport, and fit [6479]for Calphurnius and Democritus to laugh at. But
when I see so much blood spilt, so many murders and massacres, so many
cruel battles fought, &c. 'tis a fitter subject for Heraclitus to
lament. [6480]As Merlin when he sat by the lake side with Vortigern,
and had seen the white and red dragon fight, before he began to
interpret or to speak, in fletum prorupit, fell a weeping, and then
proceeded to declare to the king what it meant. I should first pity and
bewail this misery of human kind with some passionate preface, wishing
mine eyes a fountain of tears, as Jeremiah did, and then to my task.
For it is that great torture, that infernal plague of mortal men,
omnium pestium pestilentissima superstitio, and able of itself alone to
stand in opposition to all other plagues, miseries and calamities
whatsoever; far more cruel, more pestiferous, more grievous, more
general, more violent, of a greater extent. Other fears and sorrows,
grievances of body and mind, are troublesome for the time; but this is
for ever, eternal damnation, hell itself, a plague, a fire: an
inundation hurts one province alone, and the loss may be recovered; but
this superstition involves all the world almost, and can never be
remedied. Sickness and sorrows come and go, but a superstitious soul
hath no rest; [6481]superstitione imbutus animus nunquam quietus esse
potest, no peace, no quietness. True religion and superstition are
quite opposite, longe diversa carnificina et pietas, as Lactantius
describes, the one erects, the other dejects; illorum pietas, mera
impietus; the one is an easy yoke, the other an intolerable burden, an
absolute tyranny; the one a sure anchor, a haven; the other a
tempestuous ocean; the one makes, the other mars; the one is wisdom,
the other is folly, madness, indiscretion; the one unfeigned, the other
a counterfeit; the one a diligent observer, the other an ape; one leads
to heaven, the other to hell. But these differences will more evidently
appear by their particular symptoms. What religion is, and of what
parts it doth consist, every catechism will tell you, what symptoms it
hath, and what effects it produceth: but for their superstitions, no
tongue can tell them, no pen express, they are so many, so diverse, so
uncertain, so inconstant, and so different from themselves. Tot mundi
superstitiones quot coelo stellae, one saith, there be as many
superstitions in the world, as there be stars in heaven, or devils
themselves that are the first founders of them: with such ridiculous,
absurd symptoms and signs, so many several rites, ceremonies, torments
and vexations accompanying, as may well express and beseem the devil to
be the author and maintainer of them. I will only point at some of
them, ex ungue leonem guess at the rest, and those of the chief kinds
of superstition, which beside us Christians now domineer and crucify
the world, Gentiles, Mahometans, Jews, &c.
Of these symptoms some be general, some particular to each private
sect: general to all, are, an extraordinary love and affection they
bear and show to such as are of their own sect, and more than Vatinian
hate to such as are opposite in religion, as they call it, or disagree
from them in their superstitious rites, blind zeal, (which is as much a
symptom as a cause,) vain fears, blind obedience, needless works,
incredibilities, impossibilities, monstrous rites and ceremonies,
wilfulness, blindness, obstinacy, &c. For the first, which is love and
hate, as [6482]Montanus saith, nulla firmior amicitia quam quae
contrahitur hinc; nulla discordia major, quam quae a religione fit; no
greater concord, no greater discord than that which proceeds from
religion, it is incredible to relate, did not our daily experience
evince it, what factions, quam teterrimae factiones, (as [6483]Rich.
Dinoth writes) have been of late for matters of religion in France, and
what hurlyburlies all over Europe for these many years. Nihil est quod
tam impotentur rapiat homines, quam suscepta de salute opinio; siquidem
pro ea omnes gentes corpora et animas devovere solent, et arctissimo
necessitudinis vinculo se invicem colligare. We are all brethren in
Christ, servants of one Lord, members of one body, and therefore are or
should be at least dearly beloved, inseparably allied in the greatest
bond of love and familiarity, united partakers not only of the same
cross, but coadjutors, comforters, helpers, at all times, upon all
occasions: as they did in the primitive church, Acts the 5. they sold
their patrimonies, and laid them at the apostles' feet, and many such
memorable examples of mutual love we have had under the ten general
persecutions, many since. Examples on the other side of discord none
like, as our Saviour saith, he came therefore into the world to set
father against son, &c. In imitation of whom the devil belike
([6484]nam superstitio irrepsit verae religionis imitatrix,
superstition is still religion's ape, as in all other things, so in
this) doth so combine and glue together his superstitious followers in
love and affection, that they will live and die together: and what an
innate hatred hath he still inspired to any other superstition
opposite? How those old Romans were affected, those ten persecutions
may be a witness, and that cruel executioner in Eusebius, aut lita aut
morere, sacrifice or die. No greater hate, more continuate, bitter
faction, wars, persecution in all ages, than for matters of religion,
no such feral opposition, father against son, mother against daughter,
husband against wife, city against city, kingdom against kingdom: as of
old at Tentira and Combos:
[6485]Immortale odium, et nunquam sanabile vulnus,
Inde furor vulgo, quod numina vicinorum
Odit uterque locus, quum solos credit habendos
Esse deos quos ipse colat.———
Immortal hate it breeds, a wound past cure,
And fury to the commons still to endure:
Because one city t' other's gods as vain
Deride, and his alone as good maintain.
The Turks at this day count no better of us than of dogs, so they
commonly call us giaours, infidels, miscreants, make that their main
quarrel and cause of Christian persecution. If he will turn Turk, he
shall be entertained as a brother, and had in good esteem, a Mussulman
or a believer, which is a greater tie to them than any affinity or
consanguinity. The Jews stick together like so many burrs; but as for
the rest, whom they call Gentiles, they do hate and abhor, they cannot
endure their Messiah should be a common saviour to us all, and rather,
as [6486]Luther writes, than they that now scoff at them, curse them,
persecute and revile them, shall be coheirs and brethren with them, or
have any part or fellowship with their Messiah, they would crucify
their Messiah ten times over, and God himself, his angels, and all his
creatures, if it were possible, though they endure a thousand hells for
it. Such is their malice towards us. Now for Papists, what in a common
cause, for the advancement of their religion they will endure, our
traitors and pseudo-Catholics will declare unto us; and how bitter on
the other side to their adversaries, how violently bent, let those
Marian times record, as those miserable slaughters at Merindol and
Cabriers, the Spanish inquisition, the Duke of Alva's tyranny in the
Low Countries, the French massacres and civil wars. [6487]Tantum
religio potuit suadere malorum. Such wickedness did religion persuade.
Not there only, but all over Europe, we read of bloody battles, racks
and wheels, seditions, factions, oppositions.
[6488]———obvia signis
Signa, pares aquilas, et pila minantia pilis,