iversely worshipped, as every man shall perceive or understand." It was
impossible, he thought, for one religion to be universal: you see that one
small province can hardly be ruled by one law, civil or spiritual; and "how
shall so many distinct and vast empires of the world be united into one? It
never was, never will be" Besides, if there be infinite planetary and
firmamental worlds, as [6610]some will, there be infinite genii or
commanding spirits belonging to each of them; and so, _per consequens_ (for
they will be all adored), infinite religions. And therefore let every
territory keep their proper rites and ceremonies, as their _dii tutelares_
will, so Tyrius calls them, "and according to the quarter they hold," their
own institutions, revelations, orders, oracles, which they dictate from
time to time, or teach their own priests or ministers. This tenet was
stiffly maintained in Turkey not long since, as you may read in the third
epistle of Busbequius, [6611]"that all those should participate of eternal
happiness, that lived a holy and innocent life, what religion soever they
professed." Rustan Bassa was a great patron of it; though Mahomet himself
was sent _virtute gladdi_, to enforce all, as he writes in his Alcoran, to
follow him. Some again will approve of this for Jews, Gentiles, infidels,
that are out of the fold, they can be content to give them all respect and
favour, but by no means to such as are within the precincts of our own
church, and called Christians, to no heretics, schismatics, or the like;
let the Spanish inquisition, that fourth fury, speak of some of them, the
civil wars and massacres in France, our Marian times. [6612]Magillianus the
Jesuit will not admit of conference with a heretic, but severity and rigour
to be used, _non illis verba reddere, sed furcas, figere oportet_; and
Theodosius is commended in Nicephorus, _lib. 12. cap. 15._ [6613]"That he
put all heretics to silence." Bernard. _Epist. 180_, will have club law,
fire and sword for heretics, [6614]"compel them, stop their mouths not with
disputations, or refute them with reasons, but with fists;" and this is
their ordinary practice. Another company are as mild on the other side; to
avoid all heart-burning, and contentious wars and uproars, they would have
a general toleration in every kingdom, no mulct at all, no man for religion
or conscience be put to death, which [6615]Thuanus the French historian
much favours; our late Socinians defe