SECT. II. genius, though too much addicted to the sug- CENT. gestions and visions of an irregular fancy. To XVI. these may be added Peter Ramus, that subtle and ingenious French philosopher, who, by attempting to substitute in the place of Aristotle's logic, a method of reasoning more adapted to the use of rhetoric and the improvement of eloquence, excited such a terrible uproar in the Gallic schools. Nor must we omit here the mention of Theophrastus Paracelsus, who, by an assiduous observation of nature, by a great number of experiments indefatigably repeated, and by applying the penetrating force of fire [9] to discover the first principles of elements of bodies, endeavoured to cast new light and evidence on the important science of natural philosophy. As the researches of this industrious inquirer into nature excited the admiration of all, his example was consequently followed by many; and hence arose a new sect of philosophers, who assumed the denomination of Theosophists [r], and who, placing little confidence in the decisions of human reason, tom. iv. part II. p. 127, &c. He was accused of atheism, but unjustly; he was also accused of suggesting cruel measures against the protestants, and not without reason. [q] The principal merit of Paracelsus consisted in inventing, or at least restoring from oblivion and darkness, the important science of chemistry, giving it a regular form, reducing it into a connected system, and applying it most successfully to the art of healing, which was the peculiar profession of this philosopher, whose friends and enemies have drawn him in the falsest colours. His application to the study of magic, which he treats of in the tenth volume of his works, under the denomination of the Sagacious Philosophy, is a circumstance dishonourable to his memory, and nothing can discover a more total absence of common sense and reasoning than his discourses on that subject. As to his philosophical system, it is so obscure, and so contradictory, that we shall not pretend to delineate it here. [r] See, for an ample account of the lives, transactions, and systems of these philosophers, Brucker's Historia Critica Philosophia. CENT. or the efforts of speculation, attributed all to divine illumination and repeated experience. XVI. SECT. II. IX. This revolution in philosophy and literaThe me- ture, together with the spirit of emulation that thod of animated the different sects or classes into which teaching the learned men of this age were divided, protheology improved, duced many happy effects of various kinds. ~It, in a more particular manner, brought into disrepute, though it could not at once utterly eradicate that intricate, barbarous, and insipid method of teaching theology, that had universally prevailed hitherto in all the schools and pulpits of Christendom. The sacred writings, which, in the preceding ages, had been either entirely neglected, or very absurdly explained, were now much more consulted and respected in the debates and writings of the Christian doctors than they had formerly been; the sense and language of the inspired writers were more carefully studied and more accurately unfolded; the doctrines and precepts of religion taught with more method, connection, and perspicuity; and that dry, barren, and unaffecting language, which the ancient schoolmen affected so much in their theological compositions, was wholly exploded by the wiser part of the divines of this century. It must not however be imagined, that this reformation of the schools was so perfect, as to leave no new improvements to be made in succeeding ages; this, indeed, was far from being the case. Much imperfection yet remained in the method of treating theology, and many things, which had great need of a correcting hand, were left untouched. It would, nevertheless, be either an instance of ingratitude, or a mark of great ignorance, to deny this age the honour of having begun what was afterwards more happily finished, and of having laid the foundations of that striking superiority, which the divines divines of succeeding ages obtained over those of CENT. ancient times. XVI. SECT. II. spirit of the better ex X. Nor did the improvements, which have been now mentioned, as proceeding from the and the gerestoration of letters and philosophy, extend only to nius and the method of conveying theological instruction, Christian but purified moreover the science of theology religion itself. For the true nature, genius and design plained. of the Christian religion, which even the most learned and pious doctors of antiquity had but imperfectly comprehended, were now unfolded with evidence and precision, and drawn, like truth, from an abyss in which they had hitherto lain too much concealed. It is true, the influence of error was far from being totally suppressed, and many false and absurd doctrines are still maintained and propagated in the Christian world. But it may nevertheless be affirmed, that the Christian societies, whose errors at this day are the most numerous and extravagant, have much less absurd and perverse notions of the nature and design of the gospel, and the duties and obligations of those that profess it, than were entertained by those doctors of antiquity, who ruled the church with an absolute authority, and were considered as the chief oracles of theology. It may further be observed, that the Reformation contributed much to soften and civilize the manners of many nations, who, before that happy period, were sunk in the most savage stupidity, and carried the most rude and unsociable aspect. It must indeed be confessed, that a variety of circumstances combined to produce that lenity of character, and that milder temperature of manners, maxims, and actions, that discovered themselves gradually, and increased, from day to day, in the greatest part of the European nations after the period that Luther rendered so famous. It is nevertheless evident, beyond all contradiction, that the disputes concerning M 4 SECT. II. CENT. cerning religion, and the accurate and rational inXVI. quiries into the doctrines and duties of Christianity to which these disputes gave rise, had a great tendency to eradicate out of the minds of men that ferocity that had been so long nourished by the barbarous suggestions of unmanly superstition. It is also certain, that at the very dawn of this happy revolution in the state of Christianity, and even before its salutary effects were manifested in all their extent, pure religion had many sincere and fervent votaries, though they were concealed from public view by the multitudes of fanatics with which they were surrounded on all sides. SECTION III. THE PARTICULAR HISTORY OF THE CHURCH. PART I. THE HISTORY OF THE ANCIENT CHURCHES. CHAP. I. The History of the Roman or Latin Church. T XVI. SECT. III. man pon I. NHE Roman or Latin church is a system CENT. of government, whose jurisdiction extends to a great part of the known world, though its PART I authority has been circumscribed within narrower limits since the happy revolution that, in The Romany places, delivered Christianity from the yoke tiff-how of superstition and spiritual tyranny. This system elected. of ecclesiastical policy, extensive as it is, is under the direction of the bishop of Rome alone, who, by virtue of a sort of hereditary succession, claims the authority, prerogatives, and rights of St. Peter, the supposed prince of the apostles, and gives himself out for the supreme head of the universal church, the vicegerent of Christ upon earth. This lordly ruler of the church is, at this time, elected to his high office by the chosen members of the Roman clergy, who bear the ancient denomination of cardinals. Of these, six are bishops within the precincts of Rome; fifty are ministers of the Roman churches, and are called priests or presbyters; and fourteen are inspectors of the hospitals and charity-houses, and are called deacons. These cardinals, while the papal chair is vacant, and |