# Instauratio Magna/Preface (Devey)

AUTHOR’S PREFACE.
* Of the state of learning—That it is neither prosperous nor greatly advanced, and that a way must be opened to the human understanding entirely distinct from that known to our predecessors, and different aids procured, that the mind may exercise her power over the nature of things.
Upon the whole, men do not hitherto appear to be happily inclined and fitted for the sciences, either by their own industry, or the authority of authors, especially as there is little dependence to be had upon the common demonstrations and experiments; whilst the structure of the universe renders it a labyrinth to the understanding; where the paths are not only everywhere doubtful, but the appearances of things and their signs deceitful; and the wreaths and knots of nature intricately turned and twisted: through all which we are only to be conducted by the uncertain light of the senses, that sometimes shines, and sometimes hides its head; and by collections of experiments and particular facts, in which no guides can be trusted, as wanting direction themselves, and adding to the errors of the rest. In this melancholy state of things, one might be apt to despair both of the understanding left to itself, and of all fortuitous helps; as of a state irremediable by the utmost efforts of the human genius, or the often-repeated chance of trial. The only clue and method is to begin all anew, and direct our steps in a certain order, from the very first perceptions of the senses. Yet I must not be understood to say that nothing has been done in former ages, for the ancients have shown themselves worthy of admiration in everything which concerned either wit or abstract reflection; but, as in former ages, when men at sea, directing their course solely by the observation of the stars, might coast along the shores of the continent, but could not trust themselves to the wide ocean, or discover new worlds, until the use of the compass was known: even so the present discoveries referring to matters immediately under the jurisdiction of the senses, are such as might easily result from experience and discussion; but before we can enter the remote and hidden parts of nature, it is requisite that a better and more perfect application of the human mind should be introduced. This, however, is not to be understood as if nothing had been effected by the immense labours of so many past ages; as the ancients have performed surprisingly in subjects that required abstract meditation, and force of genius. But as navigation was imperfect before the use of the compass, so will many secrets of nature and art remain undiscovered, without a more perfect knowledge of the understanding, its uses, and ways of working.
For our own part, from an earnest desire of truth, we have committed ourselves to doubtful, difficult, and solitary ways; and relying on the Divine assistance, have supported our minds against the vehemence of opinions, our own internal doubts and scruples, and the darkness and fantastic images of the mind; that at length we might make more sure and certain discoveries for the benefit of posterity. And if we shall have effected anything to the purpose, what led us to it was a true and genuine humiliation of mind. Those who before us applied themselves to the discovery of arts, having just glanced upon things, examples, and experiments; immediately, as if invention was but a kind of contemplation, raised up their own spirits to deliver oracles: whereas our method is continually to dwell among things soberly, without abstracting or setting the understanding farther from them than makes their images meet; which leaves but little work for genius and mental abilities. And the same humility that we practise in learning, the same we also observe in teaching, without endeavouring to stamp a dignity on any of our inventions, by the triumphs of confutation, the citations of antiquity, the producing of authorities, or the mask of obscurity; as any one might do, who had rather give lustre to his own name, than light to the minds of others. We offer no violence, and spread no nets for the judgments of men, but lead them on to things themselves, and their relations; that they may view their own stores, what they have to reason about, and what they may add, or procure, for the common good. And if at any time ourselves have erred, mistook, or broke off too soon, yet as we only propose to exhibit things naked, and open, as they are, our errors may be the readier observed, and separated, before they considerably infect the mass of knowledge; and our labours be the more easily continued. And thus we hope to establish for ever a true and legitimate union between the experimental and rational faculty, whose fallen and inauspicious divorces and repudiations have disturbed everything in the family of mankind.
But as these great things are not at our disposal, we here, at the entrance of our work, with the utmost humility and fervency, put forth our prayers to God, that remembering the miseries of mankind, and the pilgrimage of this life, where we pass but few days and sorrowful, he would vouchsafe, through our hands, and the hands of others, to whom he has given the like mind, to relieve the human race by a new act of his bounty. We likewise humbly beseech him, that what is human may not clash with what is divine; and that when the ways of the senses are opened, and a greater natural light set up in the mind, nothing of incredulity and blindness towards divine mysteries may arise; but rather that the understanding, now cleared up, and purged of all vanity and superstition, may remain entirely subject to the divine oracles, and yield to faith, the things that are faith’s: and lastly, that expelling the poisonous knowledge infused by the serpent, which puffs up and swells the human mind, we may neither be wise above measure, nor go beyond the bounds of sobriety, but pursue the truth in charity.
We now turn ourselves to men, with a few wholesome admonitions and just requests. And first, we admonish them to continue in a sense of their duty, as to divine matters; for the senses are like the sun, which displays the face of the earth, but shuts up that of the heavens: and again, that they run not into the contrary extreme, which they certainly will do, if they think an inquiry into nature any way forbid them by religion. It was not that pure and unspotted natural knowledge whereby Adam gave names to things, agreeable to their natures, which caused his fall; but an ambitious and authoritative desire of moral knowledge, to judge of good and evil, which makes men revolt from God, and obey no laws but those of their own will. But for the sciences, which contemplate nature, the sacred philosopher declares, “It is the glory of God to conceal a thing, but the glory of a king find it out.” As if the Divine Being thus indulgently condescended to exercise the human mind by philosophical inquiries.
In the next place, we advise all mankind to think of the true ends of knowledge, and that they endeavour not after it for curiosity, contention, or the sake of despising others, nor yet for profit, reputation, power, or any such inferior consideration, but solely for the occasions and uses of life; all along conducting and perfecting it in the spirit of benevolence. Our requests are,—l. That men do not conceive we here deliver an opinion, but a work; and assure themselves we attempt not to found any sect or particular doctrine, but to fix an extensive basis for the service of human nature. 2. That, for their own sakes, they lay aside the zeal and prejudices of opinions, and endeavour the common good; and that being, by our assistance, freed and kept clear from the errors and hinderances of the way, they would themselves also take part of the task. 3. That they do not despair, as imagining our project for a grand restoration, or advancement of all kinds of knowledge, infinitely beyond the power of mortals to execute; whilst in reality, it is the genuine stop and prevention of infinite error. Indeed, as our state is mortal, and human, a full accomplishment cannot be expected in a single age, and must therefore be commended to posterity. Nor could we hope to succeed, if we arrogantly searched for the sciences in the narrow cells of the human understanding, and not submissively in the wider world. 4. In the last place, to prevent ill effects from contention, we desire mankind to consider how far they have a right to judge our performance, upon the foundations here laid down: for we reject all that knowledge which is too hastily abstracted from things, as vague, disorderly, and ill-formed; and we cannot be expected to abide by a judgment which is itself called in question.