Sivut kuvina
PDF
ePub
[blocks in formation]
[blocks in formation]

Obfervations on the Sulphur Wells at Harrogate, made in July and Augufi,

[blocks in formation]

Particulars relating to the firft Settlement of the Scots in Ireland,

[166]

[blocks in formation]

THE

HISTORY

O F

KNOWLEDGE, LEARNING,

AND TASTE,

IN GREAT BRITAIN,

During the Reign of King HENRY the Seventh. From the Year 1485, to the Year 1509.

W

E are now approaching to a period, in which the hiftory of knowledge will, by degrees, become more and more interefting and copious. The latter end. of the fifteenth century prefents us with the dawn of that full light which at length fhone upon thefe kingdoms. But before we proceed in our narrative, it will be expedient to look back on fome circumftances, an acquaintance with which will affift us in forming a clearer view of our fubject.

In former Articles, we have had occafion to mention, incidentally, the fchool divines who flourished in Great Britain. But we have promifed, to confider the fcholaftic theology a little more diftinctly and particularly, as it is a curious phenomenon in the hiftory of the human mind.

It was early the fault of divines to mix a fpurious philofophy with religion. This difpofition prevailed 1786.

a

foon

foon after the propagation of the Gofpel, and continued, for feveral of the first centuries of Chriftianity, to be productive of evil effects. But that is not the point to which our prefent enquiry tends. The fchool divinity, properly fo called, had a later origin. It took its rife in thofe barbarous ages which fucceeded the downfall of learning, owing to the irruptions of the northern nations, and to other caufes. Perhaps fome preparation was made for the introduction of this divinity by John Damafcenus, in the eighth century; who, having drawn up an abridgment of the logic and ethics of Ariftole, formed a fcheme of theology upon it, in his four books, concerning "the Orthodox Faith." His model, however, in confequence of the general ignorance and barbarity of the fucceeding times, was not fpeedily followed. Towards the clofe of the eleventh century, fomething of the fame plan was purfued by Lanfranc and Anfelm, fucceffively archbishops of Canterbury. In the beginning of the next century, the famous Abelard published three books of an introduction to divinity; by the af ftance of which, Peter Lombard, about the middle of that century, compiled his four Books of Sentences, from the writings of the fathers, and especially of St. Auftin. This work was long held in prodigious reputation, and the commentaries upon it were almost without number. The author of it was entitled, by way of distinction, "The Mafter of Sentences," and he has often been reprefented as the father of the fchoolmen. Hence forward Theology affumed a new form, and was refolved into an infinite number of questions, which were debated with all poffible fubtilty. What contributed, in the highest degree, to this effect was the veneration which was paid to Ariftotle; who now came to be regularly ftudied, and to be made the standard of logic and philofophy.

We are not, however, to imagine that the learned of this period were acquainted with Ariftotle in the origi

nal.

nal. For what knowledge they had of him they were indebted to the Arabians. It is well known, and has formerly been mentioned, that the Saracens, after they had become fettled in the feveral countries which were conquered by them, applied themfelves to literature. Among their other purfuits, being of a fubtile genius, the philofophy of Ariftotle naturally excited their attention and admiration. His logic was fuited to their tafte, and from him they learned to multiply distinctions without reason, and without end. In commenting upon him their literary men were employed for centuries; and it was only through the medium of the tranflations derived from the Mahometans in Spain that an acquaintance with him was obtained by the rest of Europe. With thefe tranflations, the divines of the Romish church adopted the barbarous terms of Avicenna and other Arabians, which terms, being introduced into the Latin tongue, formed a moft extraordinary jargon. What particularly recommended Ariftotle to the theologians was, their belief that they could draw arguments from him which would enable them to confute the tenets of the Mahometans themfelves, and to fupport all the docrines of popery. Accordingly, his philofophy was eager ly embraced; and although it was only collected from tranflations ill performed, and worfe understood, it reigned triumphant for many ages. Ariftotle held the chair of divinity, inftead of St. Paul. The persons who principally contributed to this great literary revolution were Albertus Magnus, Bonaventure, and efpecially Thomas Aquinas. He it was who, in the thirteenth century, gave to the fcholaftic theology its full establishment, and raised it to its highest glory. To him, as the head of the schoolmen, those who have been devoted to that species of divinity have usually looked up with a veneration almoft approaching to idolatry. The title be ftowed upon him was that of the Angelical doctor, and he has been loaded with innumerable praifes. Thomas Aquinas was the father of the Realifts, whose distinguish

2 2

ing

« EdellinenJatka »