In the heat of sectarian feeling the new remedy was stigmatized as "an invention of the devil"; and so strong was this opposition that it was not introduced into England until 1653, and even then its use was long held back, owing mainly to anti-Catholic feeling.
What the theological method on the ultra-Protestant side could do to help the world at this very time is seen in the fact that, while this struggle was going on, Hoffmann was attempting to give a scientific theory of the action of the devil in causing Job's boils.

This effort at a quasi-scientific explanation which should satisfy the theological spirit, comical as it at first seems, is really worthy of serious notice, because it must be considered as the beginning of that inevitable effort at compromise which we see in the history of every science when it begins to appear triumphant.( 326) (326) For the opposition of the South American Church authorities to the introduction of coca, etc., see Martindale, Coca, Cocaine, and its Salts, London, 1886, p.7.As to theological and sectarian resistance to quinine, see Russell, pp.

194, 253; also Eccles; also Meryon, History of Medicine, London, 1861, vol.i, p.

74, note.

For the great decrease in deaths by fever after the use of Peruvian bark began, see statistical tables given in Russell, p.