theologians, a party distinction often mentioned by M. Bayle, who finally
declared himself against the former. But there is no indication that any
precise rules have yet been defined which the rival parties accept or
reject with regard to the use of reason in the interpretation of Holy
Scripture.

15. A like dispute has threatened of late to disturb the peace in the
Churches of the Augsburg Confession. Some Masters of Arts in the University
of Leipzig gave private lessons at their homes, to students who sought them
out in order to learn what is called 'Sacra Philologia', according to the
practice of this university and of some others where this kind of study is
not restricted to the Faculty of Theology. These masters pressed the study
of the Holy Scriptures and the practice of piety further than their fellows
had been wont to do. It is alleged that they had carried certain things to
excess, and aroused suspicions of certain doctrinal innovations. This
caused them to be dubbed 'Pietists', as though they were a new sect; and
this name is one which has since caused a great stir in Germany. It has
been applied somehow or other to those whom one suspected, or pretended to
suspect, of fanaticism, or even of hypocrisy, concealed under some
semblance of reform. Now some of the students attending these masters had
become conspicuous for behaviour which gave general offence, and amongst
other things for their scorn of philosophy, even, so it was said, burning
their notebooks. In consequence the belief arose that their masters
rejected philosophy: but they justified themselves very well; nor could
they be convicted either of this error or of the heresies that were being
imputed to them.

16. The question of the use of philosophy in theology was debated much
amongst Christians, and difficulty was experienced over settling the limits
of its use when it came to detailed consideration. The Mysteries of the
Trinity, of the Incarnation and of the Holy Communion gave most occasion
for dispute. The new Photinians, disputing the first two Mysteries, made
use of certain philosophic maxims which Andreas Kessler, a theologian of
the Augsburg Confession, summarized in the various treatises that he
published on the parts of the Socinian philosophy. But as to their
metaphysics, one might instruct oneself better therein by reading the [84]
work of Christopher Stegmann the Socinian. It is not yet in print; but I
saw it in my youth and it has been