seventeenth century we may say (without disrespect to a few precursors)
that the modern study of natural science began, and in the same period
we have a series of famous thinkers who were guided by a disinterested
love of truth. Of the most acute minds some reached the conclusion that
the Christian scheme of the world is irrational, and according to their
temperament some rejected it, whilst others, like the great Frenchman
Pascal, fell back upon an unreasoning act of faith. Bacon, who professed

[129] 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

[130] some able writers maintained it—and there were few executions. The