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.”