save the phænomena; though they knew there were no such things;[1] and in like manner, that the schoolmen had framed a number of subtle and intricate axioms and theorems, to save the practice of the church. The causes of superstition are, pleasing and sensual rites and ceremonies; excess of outward and pharisaical holiness; over-great reverence of traditions, which cannot but load the church; the stratagems of prelates for their own ambition and lucre; the favouring too much of good intentions, which openeth the gate to conceits and novelties; the taking an aim at divine matters by human, which cannot but breed mixture of imaginations: and, lastly, barbarous times, especially joined with calamities and disasters. Superstition, without a veil, is a deformed thing; for as it addeth deformity to an ape to be so like a man, so the similitude of superstition to religion makes it the more deformed. And as whole some meat corrupteth to little worms, so good forms and orders corrupt into a number of petty observances. There is a superstition in avoiding superstition, when men think to do best if they go furthest from the superstition formerly received; therefore care would be had that (as it fareth in ill purgings) the good be not taken away with the bad; which commonly is done when the people is the reformer.
- ↑ "Some pleasant wits said, that if the Astrologers, not knowing the true causes of the celestiall motions, to salue the appearances, have invented Eccentriques and Epicicles, it was no wonder if the Councel, desiring to salue the appearances of the supercelestiall motions, did fall into excentricitie of opinions." The Historie of the Councel of Trent. Nathanael Brent. II. 227. Translated from Fra Paolo Sarpi's Historia del Concilio Tridentino.
