fessed orthodoxy, was perhaps at heart a deist, but in any case the whole spirit of his writings was to exclude authority from the domain of scientific investigation which he did so much to stimulate. Descartes, illustrious not only as the founder of modern metaphysics but also by his original contributions to science, might seek to conciliate the ecclesiastical authorities—his temper was timid—but his philosophical method was a powerful incentive to rationalistic thought. The general tendency of superior intellects was to exalt reason at the expense of authority; and in England this principle was established so firmly by Locke, that throughout the theological warfare of the eighteenth century both parties relied on reason, and no theologian of repute assumed faith to be a higher faculty.
A striking illustration of the gradual encroachments of reason is the change which was silently wrought in public opinion on the subject of witchcraft. The famous efforts of James I to carry out the Biblical command, "Thou shalt not suffer a witch to live," were outdone by the zeal of the Puritans under the Commonwealth to suppress the wicked old women who had commerce with Satan. After the Restoration, the belief in witchcraft declined among educated people—though
