XVI. SECT. II.

religion, over a great part of the continent, and CENT. in feveral of the islands of that remote region. From thence, in the year 1529, he passed into Japan, and laid there, with amazing rapidity, the foundations of the famous church, which flourished, during so many years, in that vast empire. His indefatigable zeal prompted him to attempt the conversion of the Chinese; and with this view he embarked for that extensive and powerful kingdom, in sight of which he ended his days in the year 1552 [g]. After his death, other members of his insinuating order penetrated into China. The chief of these was Matthew Ricci, an Italian, who by his skill in the mathematics, became so acceptable to the Chinese nobility, and even to their emperor, that he obtained both for himself and his associates, the liberty of explaining to the people the doctrines of the gospel [h]. This famous missionary may, therefore, be considered as the parent and founder of the Christian churches, which, though often dispersed, and tossed to and fro by the storms of persecution, subsist, nevertheless, still in China [i].

IV. The jurisdiction and territories of those The atprinces, who had thrown off the papal yoke, being the protestempts of confined within the limits of Europe, the churches tants tothat were under their protection could contribute wards the but little to the propagation of the gospel in those tion of the distant gospel in fo reign parts.

[g] See the writers enumerated by Fabricius, in his Lux Evangelii, &c. cap. xxxix, p. 677. Add to these, Lafitau, Histoire des Decouvertes des Portugais dan's le nouveau Mode, tom. iii. p. 419, 424. tom. iv. p. 63, 102.-Histoire de la Campagne de Jesus, tom. i. p. 92.

[h] B. Du Halde, Description de l'Empire de la Chine tom. iii. p. 84. edit. Holland.

[] It appears, however, that before the arrival of Ricci in China, fome of the Dominicans had already been there, though to little purpose. See Le Quien, Oriens Chriftianus, tom. iii, P. 1354.

propaga

SECT. II.

CENT. distant regions of which we have been speaking. It XVI. is, however, recorded in history, that, in the year 1556, fourteen protestant missionaries were sent from Geneva to convert the Americans [k], though it is not well known who was the promoter of this pious design, nor with what success it was carried into execution. The English also, who, towards the conclusion of this century, sent colonies into the northern parts of America, transplanted with them the reformed religion, which they themselves professed; and, as their possessions were extended and multiplied from time to time, their religion also made a considerable progress among that rough and uncivilized people. We learn, moreover, that about this time the Swedes exerted their religious zeal in converting to Christianity many of the inhabitants of Finland and Lapland, of whom a considerable number had hitherto retained the impious and extravagant superstitions of their Pagan ancestors.

The ene

mies of Christianity.

V. It does not appear, from authentic records of history, that the sword of persecution was drawn against the Gospel, or any public opposition made to the progress of Christianity, during this century. And it would betray a great ignorance, both of the situation, opinions, and maxims of the Turks, to imagine, that the war they waged against the Christians was carried on upon religious principles, or with a view to maintain and promote the doctrines of Mahomet. On the other hand, it is certain, that there lay concealed, in different parts of Europe, several persons,

[k] Picteti Oratio de Trophæis Christi in Orat ejus, p. 570.

There is no doubt but that the doctors here mentioned were those which the illustrious admiral Coligni invited into France, when, in the year 1555, he had formed the project of sending a colony of Protestants into Brazil and America. See Charle voix, Histoire de la Nouvelle France, tom. i. p. 22.

XVI. SECT. II.

persons, who entertained a virulent enmity against CENT. religion in general, and in a more especial manner, against the religion of the gospel; and who, both in their writings and in private conversation, sowed the seeds of impiety and error, and instilled their odious principles into weak, unsteady, and credulous minds. In this pernicious and unhappy class are generally placed several of the Peripatetic philosophers, who adorned Italy, by their erudi, tion, and particularly Pomponatius; several French wits and philosophers, such as John Bodin, Rabelais, Montagne, Bonaventure des Perieres, Dolet, Charron; several Italians, at whose head appears the Roman pontiff Leo X. followed by Peter Bembo, Politian, Jordano Bruno, Ochino; and some Germans, such as Theophrastus Paracelsus, Ni cholas Taurellus, and others [7]. It is even reported, that, in certain provinces of France and Italy, schools were erected, from whence whole swarms of these impious doctors soon issued out. to deceive the simple and unwary. This accusation will not be rejected in the lump, by such as are acquainted with the spirit and genius of these times; nor can it be said with truth, that all the persons charged with this heavy reproach were entirely guiltless. It is nevertheless certain, on the other hand, that, upon an accurate and impartial examination of this matter, it will appear, that the accusation brought against many of them is entirely groundless; and that, with respect to several who may be worthy of censure in a certain degree, their errors are less pernicious and criminal, than they are uncharitably or rashly represented to be.

VI. It

[See Reimanna Historia Atheismi et Atheorum. Hildes. 1725, in 8vo.-Jo. Franc. Buddeus, Thesibus de Atheismo et Superstitione, cap. i.-Dictionnaire de Bayle, passim.

CENT.

SECT. I.

that arose

of letters.

VI. It is, at the same time, evident, that, in XVI. this century, the arts and sciences were carried to a degree of perfection unknown to preceding ages; The public and from this happy renovation of learning, the advantages European churches derived the most signal and from the inestimable advantages, which they also transrestoration mitted to the most remote and distant nations. The benign influence of true science, and its tendency to improve both the form of religion and the institutions of civil policy, were perceived by many of the states and princes of Europe. Hence large sums were expended, and great zeal and industry employed, in promoting the progress of knowledge, by founding and encouraging literary societies, by protecting and exciting a spirit of emulation among men of genius, and by annexing distinguished honours and advantages to the culture of the sciences. And it is particularly worthy of observation, that this was the period, when the wise and salutary law, which excludes ignorant and illiterate persons from the sacred functions of the Christian ministry, acquired, at length, that force which it still retains in the greatest part of the Christian world. There still remained, however, some seeds of that ancient discord between religion and philosophy, that had been sown and fomented by ignorance and fana ticism; and there were found, both among the friends and enemies of the Reformation, several well meaning, but inconsiderate men, who, in spite of common sense, maintained with more vehemence and animosity than ever, that vital religion, and piety could never flourish until it was totally separated from learning and science, and nourished by the holy simplicity that reigned in the primitive ages of the church.

The flou

VII. The first rank in the literary world was rishingstate now held by those, who consecrated their studious phy. hours, and their critical sagacity to the publica

of philoso

XVI.

tion, correction, and illustration of the most fa- CENT. mous Greek and Latin authors of ancient times, to the study of antiquity and the languages, and to the culture of eloquence and poetry. We see by the productions of this age, (that yet remain, and continue to excite the admiration of the learned), that in all the provinces of Europe these branches of literature were cultivated with a kind of enthusiasm, by such as were most distinguished by their taste and genius; nay, what is still more extraordinary, (and perhaps not a little extravagant), the welfare of the church, and the prospe rity of the state, was supposed to depend upon the improvement of these branches of erudition, which were considered as the very essence of true and solid knowledge. If such encomiums were swelled beyond the bounds of truth and wisdom by enthusiastical philologists, it is, nevertheless, certain, that the species of learning here under consideration, was of the highest importance, as it opened the way that led to the treasures of solid wisdom, to the improvement of genius, and thus undoubtedly contributed, in a great measure, to deliver both reason and religion from the prepossessions of ignorance, and the servitude of superstition [m]. And, therefore, we ought not to

be

[m] Many vehement debates have been carried on concerning the respective merit of Literature and Philosophy. But these debates are almost as absurd as a comparison that should be made between the means and the end, the instru ment and its effect. Literature is the key by which we often open the treasures of wisdom, both human and divine. But as the sordid miser converts absurdly the means into an end, and acquires a passion for the shining metal, considered abstractedly from the purposes it was designed to serve, so the pedantic philologist erects. literature into an independent science, and contemns the divine treasures of philosophy, which it was designed both to discover and to illustrate. Hence that wretched tribe of "word-catchers that live on syllables" (as Pope, I think, happily expresses their tasteless pursuits),

VOL. IV.

M