# The History of the Royal Society of London/Part 3

THE
HISTORY
OF THE
ROYAL SOCIETY.
The Third Part.
Sect. I. The Subject and Division of this Third Part.HOUGH it be certain, that the promoting of Experiments according to this Idea, cannot injure the Virtue, or Wisdom of men's minds, or their former Arts, and mechanical Practices, or their establish'd ways of life; yet the perfect innocence of this design, has not been able to free it from the cavil of the Idle, and the Malicious; nor from the jealousies of private Interests. These groundless prejudices of the particular Professions, and Ranks of Men, I am now in the last Place to remove; and to shew that there is no Foundation for them: To suspect the Change, which can be made by this Institution, or the new things it is likely to produce.
That it will probably be the Original of many new things, I am so far from denying, that I chearfully acknowledge it. Nor am I frighted at that, which is wont to be objected in this Case, the hazard of Alteration, and Novelty. For if all things that are ​new be destructive, all the several means, and degrees, by which Mankind has risen to this perfection of Arts, were to be condemn'd. If to be the Author of new things, be a crime; how will the first Civilizers of Men, and makers of Laws, and Founders of Governments escape? Whatever now delights us in the Works of Nature, that excels the rudeness of the first Creation, is New. Whatever we see in Cities, or Houses, above the first wildness of Fields, and meaness of Cottages, and nakedness of Men, had its time, when this imputation of Novelty might as well have been laid to its charge. It is not therefore an offence, to profess the introduction of New things, unless that which is introduc'd prove pernicious in it self; or cannot be brought in, without the extirpation of others, that are better.
And that Experimental Knowledge, will not expose us to these dangers, I am next to declare, in a Universal Apology for its intentions, and effects. This was the Third Portion, which I at first reserv'd, for the Conclusion of my Discourse. Yet casting my eyes back, I find, that I have already on several occasions prevented myself; and said many things as I came along, which would have been more proper for this place. But I desire that my Reader would interpret this to have proceeded from the Nature of my Subject, of which it is hard to write a plain History, without falling sometimes unawares into its Praise. And now I will proceed to a fuller, and more solemn Defence: In which, I will try to prove, that the increase of Experiments will be so far from hurting, that it will be many ways advantageous, above other Studies, to the wonted Courses of Education; to the Principles, and Instructions of the minds of ​Men in general; to the Christian Religion, to the Church of England; to all Manual Trades; to Physic; to the Nobility, and Gentry; and the Universal Interest of the whole Kingdom.
In all which Particulars, I hope I shall represent this Model, to be inoffensive to all the various ways of living, already in use: and thereby I shall secure all the ancient Proprietors in their Rights: A work as necessary to be done, in raising a new Philosophy, as we see it is in building a new London.
Sect. II. Experiments will not injure Education.The First prejudice I am to wipe away, concerns the usual ways of Education. For it is an obvious doubt, whether so great a change in Works, and Opinions, may not have some fatal consequence, on all the former Methods of Teaching, which have been long settled, and approv'd by much Custom. And here many Good Men of severe, and ancient manners, may seem to have reason, when they urge against us; that the Courses of Training up of Youth, ought to be still the same; that if they be subverted, or multiply'd, much confusion will follow; and that this our universal Inquiry into things hitherto unquestion'd, can never be made, without disturbing such establish'd Rules of Discipline, and Instruction.
For a General Answer to this, it might suffice to declare, that in this Institution, Men are not ingag'd in these Studies, till the Course of Education be fully compleated: that the Art of Experiments is not thrust into the hands of Boys, or set up to be perform'd by Beginners in the School; but in an Assembly of Men of Ripe years: who while they begin a new Method of Knowledge, which shall consist of Works, and is therefore most proper for Men: ​They still leave to Learners, and Children, the old talkative Arts which best fit the younger Age. From hence it must follow, that all the various manners of Education, will remain undisturb'd; because the practices of them, and the labours of this, are not appointed to meet in the same Age, or Persons. But if this will not satisfy our Adversaries, let us proceed to consider the different Parts of Education: and then we shall be able to make the surer Conjectures, what manner of Influence new Experiments will have upon it.
Education consists in divers Rules, and Practices, whereby men are furnish'd for all the several Courses of Life, to which they may apply themselves. Of these preparatory Arts, some concern the Body, some the Mind. Those of the Body have no relation to my present Argument: Of those of the Mind, some intend the Purity and Ornament of Speech: Some the Knowledge of the Actions of former, and present Times: Some the Government, and Virtue of our Lives: Some the Method of Reasoning: Some the skill in the motions and measures of the Heavens, and the Earth, and all this great Frame of Visible things.
Grammar, and Rhetoric.First then I will make no scruple to acquit Experimental Philosophy, from having any ill effects on the usual Arts, whereby we are taught the Purity, and Elegance of Languages. Whatever Discoveries shall appear to us afresh, out of the hidden things of Nature, the same words, and the same ways of Expression will remain. Or if, perhaps, by this means, any change shall be made herein; it can be only for the better; by supplying mens Tongues with very many new things, to be nam'd, and adorn'd, and describ'd in their discourse.
​Moral Philosophy.Nor can there be any more jealousy concerning the Moral, and Political Rules of ordering mens lives: But they may still have the same influence, and authority, and may be propos'd to our imitation, by the same precepts and arguments of persuasion.
History.It is also as manifest, that the Art of teaching the Actions of former Ages; can from hence receive no damage, or alteration. This cannot be otherwise; seeing the Subjects of Natural and Civil History do not cross each other; nor does the New Philosophy of Nature more interfere with the Histories of Men and Government, than the Old, of which this doubt was never rais'd.
Thus far then we are secure. These great, and fundamental Parts of Education, the Instruments of mens Expressing, and Ruling their own minds, and Searching into the Actions of others, will be unalter'd, whatever new changes of Opinions may arise about Natural Things. Let us next go on to consider the Arts of Demonstration, and Argumentation, in which consists one of the most weighty Parts of youthful Studies.
The Mathematics.First for all the Mathematical Sciences, they will still remain the same, and still continue to be learn'd, and taught, in the same Systems, and Methods as before. Nothing that can now be discover'd will subvert, but rather confirm what is already well built on those immoveable principles. As they came down to us without detriment, through all the corrupt Times of Learning; so they will certainly now continue uncorrupt, at this present, when Learning is restor'd. ​Seeing they could not be destroy'd in the Ignorant Ages, they will be in no fear, at this time, by this Institution, which designs not only to inlarge them, but to promote the same rigid way of Conclusion, in all other Natural things, which only the Mathematics have hitherto maintain'd.
Metaphysics and Logic.Now then, this whole controversy is reduc'd to the alteration, which the Logic, and Physics of the Ancients, may receive by this change. As for their Metaphysics, they scarce deserve to have a place allow'd them in this consideration.
Nor does that prevail with me, which the Lovers of that Cloudy Knowledge are wont to boast, that it is an excellent instrument to refine, and make subtil the minds of men. For there may be a greater Excess in the subtilty of mens wits, than in their thickness: As we see those threads, which are of too fine a spinning, are found to be more useless, than those which are home-spun, and gross.
Logic is the Art of Conceiving, Arguing, and Method. And notwithstanding all the progress which may happen in Natural Knowledge, all the several parts of Reasoning, which it teaches in all manner of business, will continue the same: The operations, and power of the Mind will still be the same: They will still be subject to the same errors: They will still use the same degrees of Arguing from particular things, to Propositions and Conclusions; and therefore they will still require the same means, and exercises for direction. It is not the complaint of the promoters of Experiments, that men have been wanting to themselves, in regulating, disposing, or judging of their own thoughts. Nay, they rather condemn them, for being wholly ​imploy'd about the productions of their own Minds, and neglecting all the works of Nature, that are without them. It cannot therefore be suspected that these Inquisitive Men, should busy themselves about altering the Art of Discourse, wherein they judge that mankind has been already rather too curious than negligent.
Natural Philosophy.The last Part that I shall mention, of the Learning that is taught, is the System of Natural Philosophy. And it is in this alone, that I can allow, there will be any alteration made, by this reformation of Knowledge. But yet the change will be so advantageous, that I have no reason to dissemble it. I grant indeed that the greatest part of the former Body of Physics, may hereby chance to fall to the ground. But to what sum will the damage amount? What can we lose, but only some few definitions and idle questions, and empty disputations? Of which I may say, as one did of Metaphors, Poterimus vivere sine illis. Perhaps there will be no more use of Twenty, or Thirty obscure Terms, such as Matter, and Form, Privation, Entelichia, and the like. But to supply their want, and infinite variety of Inventions, Motions, and Operations, will succeed in the place of words. The beautiful Bosom of Nature will be expos'd to our view: We shall enter into its Garden, and taste of its Fruits, and satisfy our selves with its plenty: Instead of idle talking, and wandring under its fruitless shadows, as the Peripetetics did in their first institution, and their Successors have done ever since.
​Sect. III. Experiments not dangerous to the Universities.Thus far I have briefly examined the influence of new Experiments, or all the chief Parts of Education. And after all the Innovation, of which they can be suspected, we find nothing will be indanger'd, but only the Physics of Antiquity: wherein we also behold, that many things of greater concernment, will arise, to supply the place of what shall be cut away. By this discourse, I hope, I have said enough, to manifest the innocence of this Design in respect of all the present Schools of Learning; and especially our own Universities. And it was but just, that we should have this tenderness, for the interest of those magnificent Seats of humane Knowledge, and divine; to which the Natural Philosophy of our Nation, cannot be injurious without horrible ingratitude; seeing in them it has been principally cherish'd, and reviv'd. From hence the greatest part of out Modern Inventions have deduc'd their Original. It is true, such Experimental Studies are largely dispers'd at this time: But they first came forth thence, as the Colonies of old did from Rome: and therefore as those did, they should rather intend the strength, than the destruction of their Mother Cities.
I confess there have not been wanting some forward Asserters of new Philosophy, who have not us'd any kind of Moderation towards them: But have presently concluded, that nothing can be well done in new Discoveries, unless all the Ancient Arts be first rejected, and their Nurseries abolish'd. But the rashness of these mens proceedings, has rather prejudic'd, than advanc'd, what they make shew to promote. They have come as furiously to the purging of Philosophy, as our Modern Zealots did to the ​Reformation of Religion. And the one Party is as justly to be condemn'd, as the other. Nothing will suffice either of them, but an utter Destruction, Root and Branch, of whatever has the face of Antiquity. But as the Universities have withstood the fierceness of the one's zeal without Knowledge; so there is no doubt, but they will also prevail against the Violence of the other's pretences to Knowledge without Prudence.
Sect. IV. The Advantage of an Experimental Education.But now after I have shewn that all the receiv'd Forms of Education will be safe, I shall make no Scruple to add my Conjecture, that it could be no hindrance to the minds of Men, if besides those courses of Studies which are now follow'd, there were also trial made of some other more practical Ways, to prepare their Minds for the World, and the Businesses of human Life. It is not enough to urge against this, that the multiplicity of Methods would hinder and confound the Spirits of young Men; for it is apparent that nothing more suppresses the Genius of Learners, than the Formality, and the Confinement of the Precepts, by which they are instructed. To this purpose I will venture to propose to the Consideration of wise men, whether this way of Teaching by Practice and Experiments, would not at least be as beneficial, as the other by Universal Rules: Whether it were not as profitable to apply the Eyes, and the Hands of Children, to see, and to touch all the several kinds of sensible Things, as to oblige them to learn, and remember the difficult Doctrines of general Arts? In a word, Whether a Mechanical Education would not excel the Methodical?
​This certainly is no new device: For it was that which Plato intended; when he injoin'd his Scholars to begin with Geometry; whereby, without question, he design'd, that his Disciples should first handle Material Things, and grow familiar to visible Objects, before they enter'd on the retir'd Speculations of other more abstracted Sciences.
According to this Counsel of the Father of Philosophers, it would not be amiss, if before young Scholars be far engag'd in the beaten tracks of the Scholes, the Mysteries of Manual Arts, the names of their Instruments, the secrets of their Operations, the effects of Natural causes, the several kinds of Beasts, of Birds, of Fishes, of Plants, of Stones, of Minerals, of Earths, of Waters, and all their common Virtues and Qualities, were propos'd to be the subjects of their first thoughts and observations. It may be here suggested, That the vast number of such particulars will soon overwhelm their tender minds, before they are well establish'd by time, and use. But on the contrary it is evident, that the Memories of Youth are fitter to retain such sensible images, than those of a fuller age. It is Memory that has most vigour in Children, and Judgment in Men: which if rightly consider'd, will confirm what I said, that perhaps we take a preposterous Course in Education, by teaching General Rules, before Particular Things: and that therein we have not a sufficient Regard, to the different advantages of Youth and Manhood. We load the minds of Children with Doctrines, and Precepts, to apprehend which they are most unfit, by reason of the weakness of their understandings; whereas they might with more profit be exercis'd in the consideration of visible and sensible Things; of whose Impressions ​they are most capable, because of the Strength of their Memories, and the perfection of their Senses.
Sect. V. The Use of Experiments to a practical Life.The first Years of men being thus freed from any Apprehensions of Mischief by new Experiments: I will now proceed more boldly to bring them in amidst the Throngs, and Crowds of humane Business; and to declare to all Professions, and practical Lives, that they can receive no ill impressions from them, but that they will be the most beneficial and proper Studies, for their Preparation and Direction. And to this Purpose, I will treat of their usefulness, both in respect of Mens public Practice, and the private Government of their own Minds.
Experiments free from the faults of other sorts of Learning.As to the first, it has been an old Complaint, that has been long manag'd by Men of Business, against many sorts of Knowledge, that our Thoughts are thereby infected with such Conceptions as make them more unfit for Action, than they would have been, if they were wholly left to the force of their own Nature. The common Accusations against Learning are such as these; That it inclines men to be unsettled, and contentious; That it takes up more of their Time, than Men of Business ought to bestow; That it makes them Romantic, and subject to frame more perfect Images of Things, than the Things themselves will bear; That it renders them overweening, unchangeable, and obstinate; That thereby Men become averse from a practical Course, and unable to bear the Difficulties of Action; That it employs them about Things, which are no where in use in the World; and, That it draws them to neglect and contemn their own present Times, by doting on the past. But now I will maintain, that in every one of these Dangers Experimental ​Knowledge is less to be suspected than any other; That in most of them (if not all) it is absolutely innocent; nay, That it contains the best remedies for the distempers which some other sorts of Learning are thought to bring with them.
Sect. VI. The first Objection against Learning, That it makes Men too Disputative.The first Objection against Knowledge, of which I shall take notice in the active part of life is this, That it makes men too plentiful in their thoughts; too inventive, and cavilling in their Arguments; and so rather teaches them to be witty in objecting, than ready in resolving, and diligent in performing. I confess the Ancient Philosophy will hardly be able to vindicate it self from this charge: For its chief purpose is to enlarge the fancy, and to fill the head with the matter and artifice of discours. But this cannot any way touch the Art of Experiments. That consists not in Topicks of reas'ning, but of working: That indeed is full of doubting and inquiry, and will scarce be brought to settle its assent: But it is such a doubting as proceeds on Trials, and not on Arguments. That does neither practise nor cherish this humor of disputing, which Breaks the force of things by the subtilty of words; as Seneca was said to do by his style: It weakens mens arms, and slackens all the sinews of action: For so it commonly happens, that such earnest disputers evaporate all the strength of their minds in arguing, questioning, and debating; and tire themselves out before they come to the Practice.
Sect. VII. The second, That it takes up too much time.The next accusation is, That so many intricate paths, and spacious windings of Learning, will require more time than can be spar'd by men of active and ​busy Lives. The Belief of this has always made a wide Divorce between Men of Knowledge and Action; while both have thought, that they must either be wholly Scholars, or wholly Men of Business; and that an Excellence in both these Courses can never be obtain'd by human Wit. 'Tis true indeed, there is no Knowledge or Science that can be acquitted from being too large, if their Professors have not the Discretion to know how far to proceed, and what Moderation is to be us'd in every Study. There is in the least Art enough Matter, about which if Men shall resolve to trouble their Brains all their Lives, one Question and Difficulty will perpetually beget another, and so (as one of the Ancients says) Ipsa tractatio, & quæstio quotidiè ex se gignet aliquid, quod cum desidiosâ delectatione vestiges.
To this Danger perhaps Experiments may seem most expos'd, by reason of the infinite multitude of particulars, and innumerable variations of Inquiries, that may be made. But the Royal Society has prevented this Mischief, by the Number and Succession of those that shall undertake the Work. They require not the whole time of any of their Members, except only of their Curators: From the rest they expect no more but what their Business, nay even their very Recreations can spare. It is the Continuance and Perpetuity of such Philosophical Labours, to which they principally trust; which will both allow a sufficient Relaxation to all the particular Labourers, and will also give good assurance of the happy Issue of their Work at the last: For though that be true, which the Great Physician laments, That Art is long, and Life is short; yet many Lives of studious and industrious Men in one Age, and the Succession of many Lives of such Men in all ​future Ages, will undoubtedly prove as long as Art it self.
Sect. VIII. The third Objection, That it makes our Minds Romantic.They farther object against Learning, That it makes our minds too Lofty and Romantic, and inclines them to form more perfect Imaginations of the Matters we are to practise than the Matters themselves will bear. I cannot deny but a meer contemplative Man is obnoxious to this Error: He converses chiefly in his Closet, with the Heads and Notions of Things, and so discerns not their Bottoms near and distinctly enough: And thence he is subject to overlook the little Circumstances, on which all human Actions depend. He is still reducing all Things to standing Doctrines; and therefore must needs be liable to neglect the Opportunities, to set upon Business too soon, or too late; to put those Things together in his Mind, which have no agreement in Nature. But this above all is his greatest Danger, that thinking it still becomes him to go out of the ordinary Way, and to refine and heighten the Conceptions of the Vulgar, he will be ready to disdain all the Natural and easy ways of Practice, and to believe that nothing ought to be done, though never so common, but by some device of Art, and trick of unusual Wisdom.
From these Inconveniences the Experimenter is secure: He invents not what he does out of himself; but gathers it from the Footsteps and Progress of Nature. He looks on every Thing standing equal to it, and not as from a higher Ground: He labours about the plain and undigested Objects of his Senses, without considering them as they are joyn'd into common Notions. He has an Opportunity of understanding the most natural Ways by which all Things are ​produc'd. He clearly beholds all the secret Accidents and Turnings, Advantages and Failings of Nature. He endeavours rather to know, than to admire; and looks upon Admiration, not as the End, but the imperfection of our Knowledge.
Sect. IX. The fourth Objection, That it makes Men presumptuous and obstinate.The next hindrance of Action, is an obstinacy of Resolution, and a want of Dexterity, to change our apprehensions of Things according to Occasions. This is the more destructive, because it carries with it the most solemn appearance of Wisdom. There is scarce any thing that renders a Man so useless, as a perverse sticking to the same things in all times, because he has sometimes found them to have been in Season. But now in this, there is scarce any Comparison to be made, between him who is only a thinking Man, and a Man of Experience. The first does commonly establish his constant Rules, by which he will be guided: The later makes none of his Opinions irrevocable. The one if he mistakes, receives his Errors from his Understanding; the other only from his Senses; and so he may correct, and alter them with more ease. The one fixes his Opinion as soon; the other doubts as long as he can. The one chiefly strives to be unmovable in his Mind; the other to enlarge, and amend his Knowledge: And from hence the one is inclin'd to be presumptuous, the other modest in his Judgement.
Sect. X. The fifth Objection, That 'tis Pleasure draws Men off from Business.The next pretence, on which men of Learning are wont to be vilified, is, that they use to be so much affected with the pleasant Musings of their own Thoughts, as to abhor the Roughness, and Toyl of Business. This Accusation I confess, is not altogether groundless. The solitary Imaginations of ​Speculative Men are of all other the most easy: There a Man meets with little stubbornness of Matter: He may choose his Subject where he likes; he may fashion and turn it as he pleases: Whereas when he comes abroad into the World, he must endure more Contradiction: More Difficulties are to be overcome; and he cannot always follow his own Genius: so that it is not to be wonder'd, that so many great Wits have despis'd the labour of a practical Course; and have rather chosen to shut themselves up from the Noise and Preferments of the World, to converse in the Shadow with the pleasant Productions of their own Fancies.
And this perhaps is the reason why the most extraordinary Men of Arts in all Ages, are generally observ'd to be the greatest Humourists: They are so full of the sweetness of their own Conceptions, that they become Morose, when they are drawn from them, they cannot easily make their Minds ductil and pliable to others Tempers, and so they appear untractable, and unskilful in Conversation.
From this I shall also free the Experimental Philosopher. The Satisfaction that he finds, is not imaginary, but real: It is drawn from Things that are not out of the World, but in it: It does not carry him farther off, but brings him nearer to Practice. 'Tis true, that Knowledge which is only founded on Thoughts and Words, has seldom any other end, but the breeding and increasing of more Thoughts and Words: But that which is built on Works (as his will be) will naturally desire to discover, to augment, to apply, to communicate it self by more Works.
Nor can it be thought, that his Mind will be made to languish by this pleasure of Observation, and to have any Aversion from the difficulty and tediousness ​of human Affairs; seeing his way of Observation itself is so laborious. It is a good Precept, which is wont to be given in respect of all sorts of Exercises, that they should be at least as hard and toilsome, as that Art which we strive to gain by them. And by this Rule Experiments are an excellent preparation towards any habit or faculty of Life whatsoever. For what Thing, which can be effected by mortal Industry, can seem impossible to him who has been ingag'd in these Studies, which require such an indefatigable Watchfulness? What can overcome his Diligence, who has been able to sustain with Patience the Escapes, the Delays, the Labyrinths of Nature; whom the Repetition of so many Labours, so many Failings, with which he meets, and so long attendance could not tire?
Sect. XI. The sixth Objection, That it makes Men regard the Times past, and neglect the present.Another Principal mischief to be avoided, is the Conformity of our Actions to Times past, and not the present. This Extravagance is generally imputed to studious Men; and they cannot be wholly acquitted from it. For while they continue heaping up in their Memories the Customs of past Ages, they fall insensibly to imitate them, without any manner of Care how suitable they are to Times and Things. The Grounds of this Mistake will be worth our discovering, because in Mens Opinions it does so much Prejudice to the Learned part of the World. In the ancient Authors which they turn over, they find Descriptions of Vertues more perfect then indeed they were: the Governments are represented better, and the Ways of Life pleasanter than they deserv'd. Upon this, these Bookish wise men strait compare what they read with what they see: And here beholding nothing so heroically transcendent, because they are able to mark all ​the Spots, as well as Beauties of every Thing, that is so close to their Sight, they presently begin to despise their own Times, to exalt the past, to contemn the Virtues and aggravate the Vices of their Country; not endeavouring to amend them, but by such Examples as are now unpracticable, by reason of the Alteration of Men and Manners.
For this Defect, Experiments are a soveraign Cure: They give us a perfect Sight of what is before us; they bring us home to our selves; they make us live in England, and not in Athens or Sparta; at this present time, and not three thousand years ago: Though they permit us to reflect on what has been done in former Ages; yet they make us chiefly to regard and contemplate the Things that are in our View. This certainly is conformable to the Design of Nature it self; which though it has fram'd our Bodies in that manner, that we may easily upon occasion turn about to look behind us; yet it has plac'd the Eyes, the chief Instruments of Observation, not in our Backs, but in our Foreheads.
Sect. XII. The seventh Objection, That it hinders Use.The last Failing which is wont to be imputed to Learned Men, is want of Use, and fear of Practice, and a conversing with Things in their Studies, which they meet with no where else. It may now perhaps be thought that an Experimenter is as inclinable to these Weaknesses, as he that only contemplates; because they both keep out of the way, in the Shadow; the one in his Library, arguing, objecting, defending, concluding with himself: the other in his Workhouse, with such Tools and Materials, whereof many perhaps are not publickly in use. Let us then consider which of them is most to be blam'd for conversing with Matters ​unlike those that we meet with in Civil Affairs? And which most abounds with Fears and Doubts, and mistaken in Ideas of Things.
It cannot be denied, but the Men of Reading do very much busy themselves about such Conceptions, which are no where to be found out of their own Chambers. The Sense, the Custom, the Practice, the Judgement of the World, is quite a different thing from what they imagine it to be in private. And therefore it is no wonder, if when they come abroad into Business, the sight of Men, the Tumult and Noise of Cities, and the very brightness of Day it self affright them: Like that Rhetorician, who having been us'd to declaim in the shade of a School, when he came to plead a true Cause in the open Air, desir'd the Judges to remove their Seat under some Roof, because the Light offended him.
But now on the other side, the Men of Works and Experiments perhaps do not always handle the very same Subjects that are acted on the stage of the World; yet they are such as have a very great resemblance to them. It is Matter, a visible and sensible Matter, which is the object of their Labours: And the same is also us'd by Men of practical Lives. This likeness of their Imployments will soon make the one excel in the other. For it is far easier for him who has been conversant in one sort of Works, to apply himself to any other; than for him who has only thought much, to turn a Man of Practice: As he that can paint the Face of a Man or a Lion, will much sooner come to draw any other Creature; than he who has all the Rules of Limning in his head, but never yet us'd his hand to lay on a Colour.
And as for the Terrors and Misapprehensions which ​commonly confound weaker Minds, and make Mens Hearts to fail and boggle at Trifles; there is so little hope of having them remov'd by Speculation alone, that it is evident they were first produc'd by the most contemplative Men amongst the Ancients; and chiefly prevailed of late Years, when that way of Learning flourished. The Poets began of old to impose the Deceit. They to make all Things look more venerable than they were, devis'd a thousand false Chimæras; on every Field, River, Grove, and Cave they bestow'd a Fantasm of their own making: With these they amaz'd the World; these they cloath'd with what Shapes they pleas'd; by these they pretended, that all Wars, and Counsels, and Actions of Men were administred. And in the modern Ages these Fantastical Forms were reviv'd and possess'd Christendom, in the very height of the Schoolmens time: An infinite Number of Faries haunted every House; all Churches were fill'd with Apparitions; Men began to be frighted from their Cradles, which Fright continu'd to their Graves, and their Names also were made the Causes of fearing others. All which Abuses if those acute Philosophers did not promote, yet they were never able to overcome; nay, even not so much as King Oberon and his invisible Army.
But from the time in which the real Philosophy has appear'd, there is scarce any whisper remaining of such Horrors; Every Man is unshaken at those Tales at which his Ancestors trembled: The Course of Things goes quietly along in its own true Channel of Natural Causes and Effects. For this we are beholden to Experiments; which though they have not yet compleated the Discovery of the true World, yet they have already vanquish'd those wild Inhabitants of the false ​Worlds, that us'd to astonish the Minds of Men. A Blessing for which we ought to be thankful, if we remember, that it is one of the greatest Curses that God pronounces on the Wicked, that they shall fear where no fear is.
From what I have said may be gather'd, That Experimental Philosophy will prevent Mens spending the strength of their Thoughts about Disputes, by turning them to Works: That it may well be attended by the united Labours of many, without wholly devouring the time of those that labour: That it will cure our Minds of romantic Swelling, by shewing all Things familiarly to them, just as large as they are: That it will free them from Perversity, by not permitting them to be too peremptory in their Conclusions: That it accustoms our Hands to Things which have a near resemblance to the business of Life; and, that it draws away the Shadows which either inlarge or darken human Affairs. And indeed of the usual Titles by which Men of Business are wont to be distinguish'd, the Crafty, the Formal, and the Prudent; the Crafty may answer to the Empyric in Philosophy; that is, he is such a one who has a great Collection of particular Experiences, but knows not how to use them but to base and low Ends. The Formal Man may be compar'd to the meer Speculative Philosopher: For he vainly reduces every Thing to grave and solemn general Rules, without Discretion, or mature Deliberation. And lastly, the Prudent Man is like him who proceeds on a constant and solid course of Experiments. The one in Civil Life neither wholly rejects the Wisdom of Ancient or Modern times: The other in Philosophy has the same reverence for former Ages, and regard for the present. The one does not rest upon ​empty Prudence, but designs it for Action: The other does the same with his Discoveries: Upon a just, severe, and deliberate Examination of Things, they both raise their Observations, which they do not suffer to lie idle, but use them to direct the Actions, and supply the Wants of human Life.
Sect. XIII. Experiments useful for the cure of Mens Minds.Besides what I have said of the help which Experiments will bring to our public Duties, and civil Actions, I promis'd to add something concerning the Assistance that they are able to give towards the Management of the private Motions, and Passions of our Minds: Of this I need say the less, because there is amongst the Philosophers a particular Science appointed for this Purpose, to prescribe Rules for calming our Affections, and conquering our Vices. However, I will not wholly pass it over in Silence: but I will try in few Words to make appear, that the real Philosophy will supply our Thoughts with excellent Medicines against their own Extravagancies, and will serve in some sort, for the same ends, which the Moral professes to accomplish.
If we shall cast an Eye on all the Tempests which arise within our Breasts, and consider the Causes, and Remedies of all the violent Desires, malicious Envies, intemperate Joys, and irregular Griefs, by which the Lives of most Men become miserable, or guilty; we shall find, that they are chiefly produc'd by Idleness, and may be most naturally cur'd by Diversion. Whatever Art shall be able to busy the Minds of Men, with a constant course of innocent Works, or to fill them with as vigorous and pleasant Images, as thole ill Impressions, by which they are deluded; it will certainly have a surer effect in the composing and ​purifying of their Thoughts, than all the rigid Precepts of the Stoical, or the empty Distinctions of the Peripatetic Moralists.
Now then it is requir'd in that Study, which shall attempt, according to the force of Nature, to cure the Diseases of the Mind, that it keep it from Idleness, by full and earnest Employments; and that it possess it with innocent, various, lasting, and even sensible Delights.
How active and industrious the Art of Experiments ought to be, may be concluded from the whole tenour of my Discourse: wherein I have often prov'd, that it can never be finish'd by the perpetual Labours of any one Man, nay scarce by the successive force of the greatest Assembly.
That therefore being taken for granted, that it will afford eternal Employments: It is also as true, that it's Labours will contain the most affecting, and the most diverting Delights: And that thence it has Power enough to free the Minds of Men from their Vanities and Intemperance, by that very way which the greatest Epicure has no reason to reject, by opposing Pleasure against Pleasure.
And I dare challange all the corrupt Arts of our Senses, or the Devices of voluptuous Wits, to provide fuller, more changable, or nearer Objects, for the Contentment of Mens Minds. It were indeed to be wish'd, that severe Virtue itself, attended only by its own Authority, were powerful enough to establish its Dominion. But it cannot be so. The Corruptions, and Infirmities of Human Nature stand in need of all manner of Allurements, to draw us to Good, and quiet Manners. I will therefore propose for this End this Course of Study, which will not affright us ​with rigid Precepts, or four Looks, or peevish Commands, but consists of sensible Pleasure, and besides will be most 1afting in its Satisfaction, and innocent in its Remembrance.
What Raptures can the most voluptuous Men fancy, to which these are not equal? Can they relish nothing but the Pleasures of their Senses? They may here enjoy them without Guilt or Remorse. Are they affrighted at the Difficulties of Knowledge? Here they may meet with a Study, that as well fits the most negligent Minds, as the most industrious. This consists of so many Works, and those so obvious, and facil, that the most laborious will never find Cause to be idle, and the most idle may still have something to do with the greatest ease. In this they need not weary themselves by searching for Matter: whatever they feel, or see, will afford them Observations. In this there is no tedious Preparation requir'd to fit them for such Endeavours: as soon as they have the use of their Hands, and Eyes, and common Sense, they are sufficiently furnish'd to undertake them. Though we cannot comprehend the Arts of Men without many previous Studies, yet such is the Indulgence of Nature, that it has from the Beginning, out of its own Store, sufficiently provided every Man with all Things, that are needful for the understanding of it self.
Thus neither the sensual Mind, has any occasion to contemn Experiments as unpleasant, nor the idle as, burdensome, or intolerable, nor the virtuous as unworthy of his Labours. And the same Influence they may have on all other moral Imperfections of human Nature. What room can there be for low and little Things in a Mind to usefully and successfully employ'd? ​What ambitious Disquiets can torment that Man, who has so much Glory before him, for which there are only requir'd the delightful Works of his Hands? What dark or melancholy Passions can overshadow his Heart, whose Senses are always full of so many various Productions, of which the least Progress, and Success, will affect him with an innocent Joy? What Anger, Envy, Hatred, or Revenge, can long torment his Breast, whom not only the greatest, and noblest Objects, but every Sand, every Pebble, every Grass, every Earth, every Fly can divert? To whom the return of every Season, every Month, every Day, do suggest a Circle of most pleasant Operations? If the Antients prescrib'd it as a sufficient Remedy against such violent Passions, only to repeat the Alphabet over; whereby there was Leisure given to the Mind, to recover itself from any sudden Fury: Then how much more effectual Medicines, against the same Distempers, may be fetch'd from the whole Alphabet of Nature, which represents itself to our Consideration, in so many infinite Volumes!
Sect. XIV. Experiments not dangerous to the Christian Religion.I will now proceed to the weightiest, and most solemn Part of my whole Undertaking; to make a Defence of the Royal Society, and this new Experimental Learning, in Respect of the Christian Faith. I am not ignorant, in what a slippery Place I now stand; and what a tender Matter I am enter'd upon. I know that it is almost impossible without Offence, to speak of things of this Nature, in which all Mankind, each Country, and now almost every Family, do so widely disagree among themselves. I cannot expect that what I shall say will escape Misinterpretation, though it be spoken with the greatest ​simplicity, and Submission, while I behold that most Men do rather value themselves, and others, on the little Differences of Religion, than the main Substance itself; and while the Will of God is so variously distracted, that what appears to be Piety to some Christians, is abhorr'd as the greatest Superstition and Heresy by others.
However to smooth my Way as much as I can, and so prepare all our several Spiritual Interests, to read this Part with some tolerable Moderation; I do here, in the beginning, most sincerely declare, that if this Design should in the least diminish the Reverence that is due to the Doctrine of Jesus Christ, it were so far from deserving Protection, that it ought to be abhorr'd by all the Politic and Prudent, as well as by the devout Part of Christendom. And this, I profess, I think they were bound to do, not only from a just Dread of the Being, the Worship, the Omnipotence, the Love of God, all which are to be held in the highest Veneration, but also out of a Regard to the Peace and Prosperity of Men. In Matters that concern our Opinions of another World, the lead Alterations are of wonderful Hazard. How mischievous then would that Enterprise be, whose Effects would abolish the Command of Conscience, the Belief of a Future Life; or any of those Heavenly Doctrines, by which not only the Eternal Condition of Men is secur'd, but their Natural Reason, and their Temporal Safety advanc'd? Whoever shall impiously attempt to subvert the Authority of the Divine Power, on false Pretences to better Knowledge, he will unsettle the strongest Foundations of our Hopes: he will make a terrible Confusion in all the Offices and Opinions of Men: he will destroy the most prevailing Argument to Virtue: ​he will remove all Human Actions, from their firmest Center: he will even deprive himself of the Prerogative of his Immortal Soul; and will have the same Success that the Ancient Fables make those to have had, who contended with their God, of whom they report, that many were immediately turn'd into Beasts.
With these Apprehensions I come to examine the Objections, which I am now to satisfy: and having calmly compared the Arguments of some devout Men against Knowledge, and chiefly that of Experiments; I must pronounce them both to be altogether inoffensive. I did before affirm, that the Royal Society is abundantly cautious, not to intermeddle in Spiritual Things: But that being only a general Plea, and the Question not lying so much on what they do at present, as upon the probable Effects of their Enterprize, I will bring it to the Test through the chief Parts of Christianity; and shew that it will be found as much averse from Atheism, in its Issue and Consequences, as it was in its original Purpose.
The publick Declaration of the Christian Religion, is to propose to Mankind an infallible Way to Salvation. Towards the Performance of this happy End, besides the Principles of Natural Religion, which consists in the Acknowledgment and Worship of a Deity, it has offer'd us the Merits of a glorious Saviour: By him, and his Apostles Ministry, it has given us sufficient Examples, and Doctrines, to acquaint us with Divine Things, and carry us to Heaven. In every one of these, the Experiments of Natural Things, do neither darken our Eyes, nor deceive our Minds, nor deprave our Hearts.
​Sect. XV. Experiments will not destroy the Doctrine of the Godhead.First, there can be no just Reason assign'd, why an Experimenter should be prone to deny the Essence, and Properties of God, the universal Sovereignty of his Dominion, and his Providence over the Creation. He has before him the very same Argument to confirm his Judgment in all these; with which he himself is wont to be abundantly satisfy'd, when he meets with it in any of his Philosophical Inquiries. In every thing that he tries, he believes, that this is enough for him to rest on, if he finds, that not only his own, but the universal Observations of Men of all Times and Places, without any.mutual Conspiracy, have consented in the same Conclusion. How can he then refrain from embracing this common Truth, which is, witness'd by the unanimous Approbation of all Countries, the Agreement of Nations, and the secret Acknowledgment of every Man's Breast?
'Tis true, his Employment is about material Things. But this is fo far from drawing him to oppose invisible Beings, that it rather puts his Thoughts into an excellent good Capacity to believe them. In every Work of Nature that he handles, he knows that there is not only a gross Substance, which presents itself to all Mens Eyes; but an infinite Subtilty of Parts, which come not into the sharpest Sense. So that what the Scripture relates of the Purity of God, of the Spirituality of his Nature, and that of Angels, and the Souls of Men, cannot seem incredible to him, when he perceives the numberless Particles that move in every Man's Blood, and the prodigious Streams that continually flow unseen from every Body. Having found that his own Senses have been so far assisted by the Instruments of Art, he may sooner ​mit, that his Mind ought to be rais'd higher, by a heavenly Light, in those things wherein his Senses do fall short. If (as the Apostle says) the invisible things of God are manifested by the visible; then how much stronger Arguments has he for his Belief, in the eternal Power and Godhead, from the vast Number of Creatures, that are invisible to others, but are expos'd to his View by the help of his Experiments?
Sect. XVI. Experiments not injurious to the worship of God.Thus he is prepar'd to admit a Deity, and to embrace the Consequences of that Concession. He is also from his Experiment as well furnish'd with Arguments to adore it: He has always before his Eyes the Beauty, Contrivance, and Order of God's Works: From hence he will learn to serve him with all Reverence, who in all that he has made, consulted Ornament, as well as Use.
From hence he will best understand the infinite Distance between himself and his Creator, when he finds that all things were produced by him: Whereas he by all his Study, can scarce imitate the least Effects, nor hasten, or retard the common Course of Nature. This will teach him to worship that Wisdom, by which all things are so easily sustain'd, when he has look'd more familiarly into them, and beheld the Chances and Alterations, to which they are exposed. Hence he will be led to admire the wonderful Contrivance of the Creation; and so to apply, and direct his Praises aright; which, no doubt, when they are offer'd up to Heaven, from the Mouth of one, who has well studied what he commends, will be more suitable to the Divine Nature, than the blind Applauses of the Ignorant. This was the first Service that Adam perform'd to his Creator, when he obey'd him in ​firing, and naming, and looking into the Nature of all the Creatures. This had been the only Religion, if Man had continued innocent in Paradise, and had not wanted a Redemption. Of this the Scripture itself makes so much Use, that if any devout Man shall reject all Natural Philosophy, he may blot Genesis, and Job, and the Psalms, and some other Books out of the Canon of the Bible. God never yet left himself without Witness in the World: And it is observable, that he has commonly chosen the dark and ignorant Ages, wherein to work Miracles; but seldom or never the Times when Natural Knowledge prevail'd: For he knew there was not so much need to make use of extraordinary Signs, when Men were diligent in the Works of his Hands, and attentive on the Impressions of his Foot-steps in his Creatures.
It is almost a proverbial Speech, that the most Learned Ages are still the most Atheistical, and the Ignorant most Devout. Whoever devis'd this Distinction at first, the true Piety is little beholden to him for it; for instead of obeying the Jewish Law, which forbids us to offer up to God a Sacrifice that has a Blemish, he has bestow'd the most excellent of all the Race of Men on the Devil; and has only assign'd to Religion those Men and those Times, which have the greatest Blemish of Human Nature, even a Defect in their Knowledge and Understanding.
If there can be found any Colour for this Observation, that the Light of Reason should produce a Spiritual Darkness; it can only then hold good, when the Knowledge of Men, and not that of Nature, abounds. Whether the first be true, or no, let the Politicians consider: But of the second, this is a sufficient Conviction, that in most Countries God has been ​shipp'd in a Form proportionable to that kind of Natural Philosophy in which they excell'd. In Persia where the Skill of the Heavenly Motions first began, they had their Temples on the Tops of Hills, and open to the Air. In Ægypt they had the best Opportunities of studying the Nature of living Creatures; by reason of that variety which their River and their Land produc'd. And their Religious Mysteries were contain'd Hieroglyphicks, which were most of them borrow'd from Beasts. And why should Natural Philosophy be now condemn'd for contempt of all Divinity, when of old it did rather incline them to Superstition, which is the other extreme? It is true indeed, by that Knowledge which they had of many Creatures, they were drawn to adore them; but that was only because it was imperfect: If they had understood them throughly, they had never done it: So true is that Saying of my Lord Bacon, That by a little Knowledge of Nature Men become Atheists; but a great deal returns them back again to a found and religious Mind. In brief, if we rightly apprehend the Matter, it will be found that it is not only Sottishness, but Prophaness, for Men to cry out against the understanding of Nature; for that being nothing else but the Instrument of God, whereby he gives Being and Action to Things, the Knowledge of it deserves so little to be esteem'd impious, that it ought rather to be reckon'd as Divine.
Sect. XVII. Experiments not prejudicial to the Doctrine of the Gospel.But the chief Part of our Religion, on which the Certainty of all the rest depends, is the Evangelical Doctrine of Salvation by Jesus Christ. In this there is nothing from which he that converses much with Nature, can be thought to be more averse than others: ​nay, to which he may not be concluded to be more inclinable, on this very Account; seeing it has all been prov'd to him his own Way. Had not the appearance of Christ been strengthen'd by undeniable Signs of Almighty Power, no Age nor Place had been oblig'd to believe his Message. And these Miracles with which he asserted the Truths that he taught (if I might be allow'd this Boldness in a Matter so sacred) I would even venture to call Divine Experiments of his Godhead.
What then can there be in all this Doctrine, at which a real and impartial Inquirer into natural Things, should be offended? Does he demand a Testimony from Heaven? He has it: He reads Effects produc'd, that did exceed all mortal Skill and Force: And of this he himself is a better Judge than others: For to understand aright what is Supernatural, it is a good Step first to know what is according to Nature.
Does he require that this should be testified, not by Men of Craft or Speculation; but rather by Men of Honesty, Trades, and Business? The Apostles were such. Will he not consent to any Man's Opinions, unless he sees the Operations of his Hands agree with them? Christ himself requires no more of any of his Followers: For he commanded his Disciples not to believe him, but the Works that he did. Does he think that it is the most honourable Labour to study the Benefit of Mankind? to help their Infirmities? to supply their Wants? to ease their Burdens? He here may behold the whole Doctrine of Future Happiness introduc'd by the same Means; by feeding the Hungry, by curing the Lame, and by opening the Eyes of the Blind: All which may be call'd Philosophical Works, perform'd by an Almighty Hand.
​What then can hinder him from loving and admiring this Saviour, whose Design is so comfortable to his own, but his Ability so much greater? What Jealousy can he have of an Imposture in this Messias? Who though his Doctrine was so pure and venerable, though his Life was so blameless, though he had the Power of Heaven and Earth in his Hands, though he knew the Thoughts of Men, and might have touched and mov'd them as he pleas'd; did yet not rely on his Doctrine, on his Life, on the irresistible Assistance of Angels, or on his own Divinity alone; but stoop'd to convince Men by their Senses, and by the very same Course by which they receive all their Natural Knowledge.
§. XVIII. Experiments will not overthrow the Doctrine of the Primitive Church.The last Doctrinal Part of our Religion I shall mention, consists of those Doctrines which have been long since deduced by Consequences from the Scripture, and are now settled in the Body of that Divinity, which was deliver'd down to us by the Primitive Church, and which the generality of Christendom embraces. It may here be suggested, that the sensible Knowledge of Things may in time abolish most of these, by insinuating into Mens Minds that they cannot stand before the Impartiality of Philosophical Inquisitions. But this Surmise has no manner of Foundation. These Superstructures are of two Sorts: Either those of which a Man may have a clear Apprehension in his Thoughts, upon a rational Account, and which are intelligible to any ordinary Reader; or else such as exceed the common Measures of our Reason and Senses. There will be no Fear that an Experimenter should reject the first, seeing they may be conceiv'd by the meanest Capacity, and have that Stamp upon ​them, which he for the most part esteems the Character of Truth, that they are vulgar. But now towards the consenting to the last, there is nothing better than to believe them in gross; and for this he is as well prepar'd as any other Philosopher. If we suppose him sufficiently convinced of the Authority of the Deliverer, (as I have already shewn he may be) he cannot be suspected for disavowing his Word, though never so mystical, or for resisting the Voice of him whose Arm he has found to be Omnipotent. This Submission of his Judgment he may make, notwithstanding the Severity of his Inquiries; and the most subtil speculative Man in the World can do no more. After all his acute Arguings in Divinity, he can never render any one Point, which is the proper Object of Faith, to be plain, and equal, and expressible to our Reason. What good can he then do? seeing he is not able to make it any way fitter for our Faith, by all his Transcendental Notions, than it was before on the bare Account of the wondrous Works of the Author.
This is the Place in which the Peripatetic Philosophy has long triumph'd; but I cannot imagine on what Right. The spiritual and supernatural Part of Christianity no Philosophy can reach; and in the plain things there is no need of any at all; so that it is excluded on both Accounts. In some Doctrines is useless, by reason of their Sublimity; in others, because of their Commonness. How small Assistance it brings, may be seen in those very Points in which its Empire seems most to be plac'd, in God's Decrees, his Immateriality, his Eternity, and the holy Mystery of the Trinity: in all which we are only brought into a more learned Darkness by it; and in which unfathomable ​Depths a plain Believing is at last acknowledged by all to be our only Refuge. The Truth is, notwithstanding the great Stir they have made about Religion, if we had only followed their Light, we had still worshipp'd the Creator and Redeemer of the World under the same Title by which their Predecessors did formerly at Athens, as the unknown God.
This I have urg'd so far, because I am confident that the reducing of Christianity to one particular Sect of Philosophy, and confining it to that, is one of the most destructive Engines that ever was manag'd against it. Of this the Church of Rome, for her Share, has already found the ill Effects: And the Danger is apparent: For by this means the Benefit of Religion will become very narrow, seeing where Reason takes Place, it will only convince them who are of the same Opinions in Philosophy with those that convert them: And also, (that which is worse) if ever by any Fate of Times, or Change of Governments, or Succession of new Arts, that Sect shall chance to be quite broken, the Doctrine of Christ, relying upon it, were inevitably ruin'd, unless God were pleas'd to support it a supernatural Way, or to restore it again by new Miracles. Religion ought not to be the Subject of Disputations: It should not stand in need of any Devises of Reason: It should in this be like the temporal Laws of all Countries, towards the obeying of which there is no need of Syllogisms or Distinctions, nothing else is necessary but a bare Promulgation, a common Apprehension, and Sense enough to understand the Grammatical Meaning of ordinary Words. Nor ought Philosophers to regret this Divorce; seeing they have almost destroy'd themselves, by keeping Christianity so long under their Guard; by fetching Religion out of the Church ​and carrying it Captive into the Schools, they have made it suffer Banishment from its proper Place: And they have withal thereby very much corrupted the Substance of their own Knowledge: They have done as the Philistines by seizing on the Ark; who by the same Action depriv'd the People of God of their Religion, and also brought a Plague amongst themselves.
Sect. XIX. Experiments will not hinder the Practice of ReligionThus far I trust it will be confess'd, that Experiments are unblameable. But yet there is much more behind, of which many pious Men are wont to express their Jealousy. For though they shall be brought to allow, that all these Doctrines, which I have named, may seem to remain safe amidst the Studies of Natural Things: Yet they still whisper, that they may chance by degrees, to make the Sincerity of Devotion appear ridiculous, and to bring the Strictness of holy Life out of Fashion: And that so they will silently, and by Piece-meals, demolish Religion, which they dare not openly encounter. I will therefore next endeavour the Removal of these Scruples, though I sufficiently understand, that it is a very difficult Work, to confute such popular and plausible Errors, which have the Pretence of the Cause of God to confirm them.
The chief Substance of real and sober Piety, is contain'd in the devout Observation of all those Ways whereby God has been pleas'd to manifest his Will; and in a right Separation of our Minds from the Lusts and Desires of the World. The most remarkable Means, whereby he has made known his Pleasure, are those which have been fix'd and reveal'd in his Word, or else the extraordinary Signs of his Authority, and Command.
​Concerning our Acknowledgment of his reveal'd Will in the Scripture, I have already spoken. And our Obedience to the latter, consists chiefly of two Kinds; an humble Submission to Divine Prophecies, and a careful Observance of all remarkable Providences. In both which Experimental Philosophy may well be justify'd. It may perhaps correct some Excesses which are incident to them: But it declares no Enmity against the things themselves.
The Sum of all the whole Doctrine of Prophecies is this, that the great Creator of the World has the Prerogative of foreseeing, appointing, and predicting all future Events: That he has often, in former Ages, made use of this Power, by the Visions and Raptures of holy Men inspir'd from above; that his infinite Wisdom has still the like Ability to do the same, that whenever such Predictions are accompanied with undeniable Testimonies of their being sent from Heaven, they ought to be peferr'd before all humane Laws.
The true Foundation of divine Prodigies, is much of the same Nature with the other: It relies on these Suppositions, that all the Creatures are subject to God's Word, by which they were made; that he can alter their Courses, exalt or destroy their Natures, and move them to different Ends from their own, according to his Pleasure; that this he has often done heretofore; that still his Arm is not weakned, nor the same Omnipotence diminish'd; that still he may change the wonted Law of the Creation, and dispose of the Beings and Motions of all Things, without controul; and that when this is done, it is with a peculiar Design of punishing, or rewarding, or forewarning Mankind.
​To the Belief and Assertion of those Doctrines, we are oblig'd by the very end of Religion itself. But yet their counterfeit Colours have seduc'd many virtuous Minds into manifold Mischiefs.
The Mistakes about Prophecies may arise either from our abusing of the old, or a vain setting up of new. We err in the first, when we translate the ancient Prophecies from those Times and Countries, which they did properly regard, to others, which they do not concern. And we offend in the second, when we admit of new Prophetical Spirits in this Age, without the uncontroulable Tokens of Heavenly Authority.
We are guilty of false Interpretations of Providences and Wonders, when we either make those to be Miracles that are none, or when we put a false Sense on those that are real; when we make general Events to have a private Aspect, or particular Accidents to have some universal Signification. Though both these may seem at first to have the strictest Appearance of Religion, yet they are the greatest Usurpations on the Secrets of the Almighty, and unpardonable Presumptions n his high Prerogatives of Punishment and Reward.
Sect. XX. Experiments will not destroy the Doctrine of Prophecies, and Prodigies.And now if a moderating of these Extravagancies must be esteem'd Prophaneness, I profess, I cannot absolve the Experimental Philosopher. It must be granted that he will be very scrupulous, in believing all manner of Commentaries on Prophetical Visions, in giving Liberty to new Predictions, and in assigning the Causes, and marking out the Paths of God's Judgments amongst his Creatures.
He cannot suddenly conclude all extraordinary Events to be the immediate Finger of God, because he ​familiarly beholds the inward Workings of Things; and thence perceives that many Effects, which use to affright the Ignorant, are brought forth by the common Instruments of Nature. He cannot be suddenly inclined to pass Censure on Mens eternal Condition, from any Temporal Judgments that may befal them; because his long Converse with all Matters, Times, and Places, has taught him the Truth of what the Scripture says, that all things happen alike to all. He cannot blindly consent to all Imaginations of devout Men, about future Contingencies; seeing he is so rigid in examining all particular Matters of Fact: he cannot be forward to assent to Spiritual Raptures and Revelations, because he is truly acquainted with the Tempers of Mens Bodies, the Conposition of their Blood, and the Power of Fancy; and so better understands the Difference between Diseases and Inspirations.
But in all this he commits nothing that is irreligious. 'Tis true, to deny that God has heretofore warn'd the World of what was to come, is to contradict the very Godhead itself; but to reject the Sense, which any private Man shall fatten to it, is not to disdain the Word of God, but the Opinions of Men like ourselves. To declare against the Possibility, that new Prophets may be sent from Heaven, is to insinuate that the fame infinite Wisdom, which once mew'd itself that Way, is now at an end. But to slight all Pretenders that come without the help of Miracles, is not a Contempt of the Spirit, but a just Circumspection, that the Reason of Men be not over-reach'd. To deny that God directs the Course of human Things, is Stupidity; but to hearken to every Prodigy, that Men frame against their Enemies, or for themselves, ​is not to reverence the Power of God, but to make that serve the Passions, and Interests, and Revenges of Men.
It is a dangerous Mistake, into which many good Men fall; that we neglect the Dominion of God over the World, if we do not discover, in every Turn of human Actions, many supernatural Providences and miraculous Events. Whereas it is enough for the Honour of his Government, that he guides the whole Creation, in its wonted Course of Causes and Effects: As it makes as much for the Reputation of a Prince's Wisdom, that he can rule his Subjects peaceably, by his known and standing Laws, as that he is often forc'd to make ufe of extraordinary Justice to punish, or reward.
Let us then imagine our Philosopher to have all slowness of Belief, and rigour of Trial, which by some is miscalled a blindness of Mind, and hardness of Heart. Let us suppose that he is most unwilling to grant that any thing exceeds the Force of Nature, but where a full Evidence convinces him. Let it be allow'd, that he is always alarm'd, and ready on his Guard, at the Noise of any miraculous Event; lest his judgment should be surpriz'd by the Disguises of Faith. But does he by this diminish the Authority of ancient Miracles? Or does he not rather confirm them the more, by confining their Number, and taking care that every Falshood should not mingle with them? Can he by this undermine Christianity, which does not now stand in need of such extraordinary Testimonies from Heaven? or do not they rather indanger it, who still venture all its Truths on so hazardous a Chance? Who requires a Continuance of ​Signs and Wonders, as if the Works of our Saviour and his Apostles had not been sufficient: Who ought to be esteem'd the most carnally minded, the Enthusiast, that pollutes his Religion with his own Passions, or the Experimenter, that will not use it to flatter and obey his own Desires, but to subdue them? Who is to be thought the greatest Enemy of the Gospel, he that loads Mens Faiths by so many improbable Things, as will go near to make the Reality itself suspected, or he that only admits a few Arguments, to confirm the Evangelical Doctrines, but then chuses those that are unquestionable? It cannot be an ungodly purpose to strive to abolish all Holy Cheats, which are of fatal Consequence, both to the Deceivers, and those that are deceiv'd: To the Deceivers, because they must needs be Hypocrites, having the Artifice in their keeping: To the Deceiv'd, because if their Eyes shall be ever open'd, and they chance to find, that they have been deluded in any one thing, they will be apt not only to reject that, but even to despise the very Truths themselves, which they had before been taught by those Deluders.
It were indeed to be confess'd, that this Severity of Censure on Religious Things, were to be condemn'd in Experimenters, if while they deny any Wonders that are falsely attributed to the True God, they should approve those of Idols or false Deities. But that is not objected against them. They make no Comparison between his Power, and the Works of any others, but only between the several ways of his own manifesting himself. Thus if they lessen one Heap, yet still they increase the other: In the main they diminish nothing of his Right. If they take from the Prodigies, they add to the ordinary Works of the ​same Author. And those ordinary Works themselves, they do almost raise to the height of Wonders, by the exact Discovery which they make of their Excellencies: While the Enthusiasts goes near to bring down the Price of the true and primitive Miracles, by such a vast, and such a negligent augmenting of their Number.
Sect. XXI. On this account Experiments are fit for the present Temper of our Nation.By this I hope it appears, that this inquiring, this scrupulous, this incredulous Temper, is not the Disgrace, but the Honour of Experiments. And therefore I will declare them to be the most seasonable Study, for the present Temper of our Nation. This wild amusing Mens Minds with Prodigies, and Conceits of Providences, has been one of the most considerable Causes of those spiritual Distractions, of which our Country has long been the Theatre. This is a Vanity to which the English seem to have been always subject above others. There is scarce any Modern Historian, that relates our Foreign Wars, but he has this Objection against the Disposition of our Countrymen, that they us'd to order their Affairs of the greatest Importance, according to some obscure Omens, or Prædictions, that pass'd about amongst them, on little or no Foundations. And at this time, especially this last Year, this gloomy, and ill-boding humour has prevail'd. So that it is now the fittest Season for Experiments to arise, to teach us a Wisdom, which springs from the depths of Knowledge, to shake off the Shadows, and to scatter the Mists, which fill the Minds of Men with a vain Consternation. This is a Work well-becoming the most Christian Profession. For the most apparent Effect, which attended the Passion of Christ, was the putting of an eternal silence ​on all the false Oracles, and dissembled Inspirations of ancient Times.
There have been, 'tis true, some peculiar Occasions wherein God was pleased to convince the World from Heaven in a visible manner. But if we consider the Arguments that us'd to move him to it, we may conclude that such wonderful Signs are not often now to be expected.
He has either done it in Times of gross Ignorance, or in the beginning of a new way of Religion, or for the peculiar Punishment of some prevailing Wickedness: Upon the account of the two first, we have no reason to expect Wonders in this Age: Because all sorts of Knowledge do so much abound; and because we have a Religion already establish'd, against which the Gates of Hell shall never prevail.
The third time has been, when God has taken to himself, the Exemplary Punishment of some heinous Sin. From this indeed our Age is no more exempted, than it is free from those Vices that are wont to provoke the Divine Vengeance. This then we confess, that even at this present God may declare himself against the Iniquities of Men, by the supernatural Tokens of his Displeasure: But yet the Interpretation of such Punishments ought to be handled with the greatest Tenderness. For as it is said of the last and general Judgment, that no Man knows the time when it shall happen; so we may also affirm of these particular Judgments, That there is no Man who understands the Circumstances, or Occasions of their Infliction, but they are one of the deepest parts of God's unsearchable Councils.
Whenever therefore a heavy Calamity falls from Heaven on our Nation, an universal Repentance is ​requir'd; but all particular Applications of private Men, except to their own Hearts, is to be forborn. Every Man must bewail his own Transgressions, which have increas'd the Publick Ministry. But he must not be too hasty in assigning the Causes of Plagues, or Fires, or Inundations, to the Sins of other Men. Whoever thinks that way to repent, by condemning the Miscarriages of those Parties that differ from his own, and by reproving them as the Authors of such Mischiefs, he is grosly mistaken: For that is not to repent, but to make a Satire: That is not an Act of Humiliation, but the greatest Spiritual Pride.
It is indeed a Disgrace to the Reason and Honour of Mankind, that every fantastical Humourist should presume to interpret all secret Ordinances of Heaven; and to expound the Times, and Seasons, and Fates of Empires, though he be never so ignorant of the very common Works of Nature that lie under his Feet. There can be nothing more injurious than this, to Mens publick or private Peace. This withdraws our Obedience from the true Image of God, the rightful Sovereign, and makes us depend on the vain Images of his Power, which are fram'd by our own Imaginations: This weakens the Constancy of human Actions: This affects Men with Fears, Doubts, Irresolutions, and Terrors. It is usually observ'd, that such Presaging, and Prophetical Times, do commonly fore-run great Destructions and Revolutions of human Affairs. And that it should be so is natural enough, though the Presages and Prodigies themselves did signify no such Events. For this melancholy, this frightful, this Astrological humour disarms Mens Hearts, it breaks their Courage, it confounds their Councils, it makes them help to bring ​such Calamities on themselves: First, they fancy that such ill Accidents must come to pass; and so they render themselves fit Subjects to be wrought upon; and very often become the Instruments, to bring those Effects about, which they fondly imagin'd were inevitably threaten'd them from Heaven.
Sect. XXII. Experiments not prejudicial to Mortification.The last Accusation concerns that which is necessary to a holy Life, the mortifying of our Earthly Desires. And here the Men of a retir'd and severe Devotion are the loudest: For they tell us, that we cannot conquer and despise the World while we study it so much: that we cannot have sufficient leisure to reflect on another Life, while we are so taken up about the Curiosities of this; that we cannot be strict enough in correcting the Irregularities of our own Thoughts, while we give them so much liberty to wander, and so pleasant a Road wherein to travel; and that it is in vain to strive after the Purity and Holiness of our Minds, while we suffer them to spend so much Time on the Labours of our Senses. This Objection appears at first sight somewhat terrible: But I come the more boldly to answer it, because there are involv'd in the same Indictment, all the most innocent Arts, and civil Actions of Men, which must either stand or fall with Experiments in this Trial.
First then I will alledge, that if this sort of Study, should be acknowledg'd not to be proper, for the promoting of the severer Offices of Christianity, yet it would sufficiently recompence for that, by the Assistance it may bring to some other kinds of Christian Virtues: If it shall not fill our Minds with the most mortifying Images, which may rise from the Terrors ​of God's Justice, yet it will make amends for that, by inclining us to adore his Goodness. If it fits us not so well for the Secrecy of a Closet, it makes us serviceable to the World. If it shall not seem to contribute towards Godly Sorrow, or Contrition, it will give us more Opportunities of Charity, Affability, Friendship, and Generosity, which are all of them Divine Graces, as well as Faith, and Repentance.
It is a great Error to think that Religion does only consist in one sort of Duties. It is as various as the Dispositions, the Qualities, the Conditions of Men: With some, the severe, the strict, the retir'd are best: with others, the bountiful, the affable, the cheerful, the friendly. Of both which kinds I will not say whether is to be preferr'd: But this is true, that while the first are chiefly limited to the regulating of our own Hearts, the influence of the last extends much farther; to spread the Fame of the Gospel in the World; to make it appear lovely in the Eyes of all Beholders; and to allure them to submit to the honourableness, the gentleness, the easiness of its Yoke. And this methinks is evident in our Saviour's Life: For whenever he intended to convert any to his Faith, he did it by some visible good Work, in the sight of the Multitude. But he never gain'd any Disciple by the Conflicts which he was pleas'd to undergo in his own Mind; for he perform'd his Fast, and his Agony alone, in the Wilderness, and the Garden.
In the next place I will affirm, That it is improbable that even the hardest and most rigorous parts of Mortification itself should be injur'd by these Studies more than others; seeing many Duties of which it is compos'd, do bear some resemblance to the ​Qualifications that are requisite in Experimental Philosophers. The spiritual Repentance is a careful survey of our former Errors, and a Resolution of amendment. The spiritual Humility is an Observation of our Defects, and a lowly Sense of our own Weakness. And the Experimenter for his part must have some Qualities that answer to these: He must judge aright of himself; he must misdoubt the best of his own Thoughts; he must be sensible of his own Ignorance, if ever he will attempt to purge and renew his Reason: So that if that be true, which is commonly observ'd, that Men are wont to prove such kinds of Christians as they were Men before; and that Conversion does not destroy, but only exalt our Tempers; it may well be concluded, that the doubtful, the scrupulous, the diligent Observer of Nature, is nearer to make a modest, a severe, a meek, an humble Christian, than the Man of Speculative Science, who has better thoughts of himself and his own Knowledge.
But I need not take so great a Compass in this Vindication, when it may be fairly maintain'd, that the true and unfeign'd Mortification is not at all inconsistent with Mens consulting of their Happiness in this World, or being employed about earthly Affairs. The honest pursuit of the Conveniencies, Decencies, and Ornaments of a mortal Condition, by just and regular ways, is by no means contradictory to the most real and severe Duties of a Christian. It is true indeed, the irregular Prosecution of such Things is an offence to Religion: but so it is also to right Reason, and Nature itself.
It is a wrong Conception of the State of Grace, if Men believe, that when they enter upon it, they must presently cast away all the Thoughts and Desires ​of Humanity. If this were so, to sanctify our Natures, were not to renew, but to destroy them. When we are commanded to put off the old Man, we are not enjoin'd to renounce our Faculties of Reason. When we are bidden not to think our own Thoughts, it is not intended that we should forbear all Natural Actions and Inclinations. Such Scriptures as these are to be understood in a moderate Sense: By such Expressions the Irregularity of the Lust, and not the Natural Desire is condemn'd; the Piety and Innocence of our Lives, and not the utter Change of our Estate, is recommended. Seeing the Law of Reason intends the Happiness and Security of Mankind in this Life; and the Christian Religion pursues the same Ends, both in this and a future Life; they are so far from being opposite one to another, that Religion may properly be stiled the best and the noblest Part, the Perfection and the Crown of the Law of Nature.
I will therefore first demand, whether it be not lawful for the strictest Christian to provide for the Necessities of this Life? This Request is modest enough: For if they deny it, they will reduce Mankind into a Condition which is literally worse than that of the Beasts that perish; seeing to them it is natural to seek out for all the ways of their own Preservation. I will go on to ask them, whether it be a Breach of the Law of Christianity, to labour for the Advantages of Living, which are enjoy'd by others? If this be refus'd me, we shall not deprive it of that Honour which now justly belongs to it, that there is little Civility at present amongst Men without the Pale of the Christian Church.
But, in few Words, let them tell me, whether it be indispensably necessary for us to be always thinking ​of heavenly Things? If so, how far short were the very Apostles of this Character of Sanctity, which these Men would prescribe us? What Traffick, what Commerce, what Government, what secular Employment could be allowed? Where should we at last make an end of refining? What would become of all the Men of Trade themselves, of whom this Age has shewn so many Pretenders to the purest Religion.
Let it only therefore be granted, that we are Men, and not Angels: Let it be confess'd, that there may be an Excess, as well as Defect, in Men's Opinions of Holiness: And then I will make no scruple to say, that the Philosopher defiles not his Mind when he labours in the Works of Nature; that the Diversion they give him, will stand with the greatest Constancy, and the Delight of pursuing them, with the Truth and Reality of Religion. But to say no more, How can it be imagin'd to be a sinful and carnal Thing, to consider the Objects of our Senses; when God, the most spiritual Being, did make them all? Since they first were conceiv'd in his unspotted Mind, why may they not innocently enter into ours? For if there be any Pollution which necessarily flows from thinking of them, it might as well be concluded to stick on the Author, as on the Souls of them that only observe them.
§. XXIII. Experiments not dangerous to the Church of England.And now having insisted so long on the Parts of the Christian Religion in General, it will be less needful that I should be large in vindicating this Design from the Imputation of being prejudicial to the Church of England: For this has the same Interest with that, and differs in nothing from its primitive Pattern, but only in the addition of some Circumstances, which make it fit for this Age, and this Place: And therefore they ​will both be strengthen'd by the same Benefits, and weaken'd by the same Mischiefs.
What I have then to add concerning our Church, shall be compriz'd in these Particulars: That it can never be prejudiced by the Light of Reason, nor by the Improvements of Knowledge, nor by the Advancement of the Works of Mens Hands.
For the proof of the First, it will be sufficient to consider its True Design, what Opinions it principally encounters, and by what Arguments it ought to defend itself.
The true and certain Interest of our Church is to derive its Doctrine from the plain and unquestion'd parts of the Word of God, and to keep itself in a due Submission to the Civil Magistrate. The Extremes which it opposes, are implicit Faith, and Enthusiasm: And it is a great Mistake, if Men think it cannot be maintain'd against these, but by the mutual Arguments of its Enemies; that it cannot withstand the Separatists, but by the Authority of the Church of Rome; nor dissent from the Church of Rome, but on the Tenents of the Separatists. The Grounds on which it proceeds are different from both; and they arc no other but the Rights of the Civil Power, the Imitation of the first uncorrupt Churches, and the Scripture expounded by Reason: From whence may be concluded, that we cannot make War against Reason, without undermining our own Strength, seeing it is the constant Weapon we ought to employ.
From this I will farther urge, That the Church of England will not only be safe amidst the Consequences of a Rational Age, but amidst all the Improvements of Knowledge, and the Subversion of old Opinions about Nature, and Introduction of new ways of ​reasoning thereon. This will be evident, when we behold the Agreement that is between the present Design of the Royal Society, and that of our Church in its Beginning. They both may lay equal claim to the word Reformation; the one having compass'd it in Religion, the other purposing it in Philosophy. They both have taken a like course to bring this about; each of them parting by the corrupt Copies, and referring themselves to the perfect Originals for their Instruction; the one to the Scripture, the other to the large Volume of the Creatures. They are both unjustly accus'd by their Enemies of the same Crimes, of having forsaken the Ancient Traditions, and ventur'd on Novelties. They both suppose alike, that their Ancestors mighr err; and yet retain a sufficient Reverence for them. They both follow the great Precept of the Apostle, of trying all Things. Such is the Harmony between their Interests and Tempers. It cannot therefore be suspected, that the Church of England, that arose on the same Method, though in different Works; that heroically pass'd through the same Difficulties, that relies on the same Sovereign's Authority, should look with jealous Eyes on this Attempt; which makes no change in the Principles of Mens Consciences, but chiefly aims at the Increase of Inventions about the Works of their Hands.
This was the last Particular in this Subject which I undertook to make good; That our Church can never be impair'd by the Growth of the useful Arts of Life. But now I come nearer to it, I find that I may safely omit it: For the thing itself is so manifest, that there can be no ground of raising a Question about it. If our Church should be an Enemy to Commerce, Intelligence, Discovery, Navigation, or any fort of ​Mechanics; how could it be fit for the present Genius of this Nation? What greater Advantage could its Adversaries have against it? How should we be able to reconcile these two Titles, which so justly belong to one King, of Defender of the Faith, and Patron of Experimental Knowledge.
But in this I am not only encourag'd to promise, that our Church will be out of all danger; but to recommend this Enterprize to it, as that which will become its other Excellencies, and is most worthy of its Protection. And I shall most humbly represent to its Consideration, that this is not only an honourable Work, but even a necessary Duty, to which it is oblig'd by Natural Affection. The present inquiring Temper of this Age was at first produc'd by the Liberty of Judging, and Searching, and Reasoning, which was us'd in the first Reformation. Though I cannot carry the Institution of the Royal Society many Years back, yet the Seeds of it were sown in King Edward the Sixth's and Queen Elizabeth's Reign: And ever since that time Experimental Learning has still retain'd some vital Heat, though it wanted the Opportunities of ripening itself, which now it enjoys. The Church of England therefore may justly be styl'd the Mother of this sort of Knowledge; and so the Care of its Nourishment and Prosperity peculiarly lies upon it.
And indeed this is an Honour which seems reserv'd for it alone. For all the several sorts of Enthusiasts, I fear, there cannot much help be expected towards such Works, 'till they shall have left off to abhor them under the Title of vain Philosophy.
The Reformed Churches of other Countries, though they have given us many Men, who have been eminent in this way, yet are not in a Condition to ​promote it by themselves: For either they have not the Encouragement of the Magistrate; or those that have, are cut so short in their Revenue, that they have scarce enough to support the Decence of their own publick Worship.
The Church of Rome has indeed of late look'd more favourably upon it. They will now condemn no Man for asserting the Antipodes: The Severity with which they handled Galileo, seems now very much abated: They now permit their Jesuits to bestow some Labours about Natural Observations, for which they have great Advantages by their Travels, and their Clergy may justly claim some share in this Honour, as long as the immortal Names of Mersennus and Gassendus shall live.
But still it is a question, whether that Church does not rather connive at, than really intend its Progress. They have indeed seiz'd on some parts of New Philosophy; but perhaps it is only with the same Policy that we often see great Monarchs use, in retaining some Out-Province of their Empire; who, though they find that the Benefit does not countervail the Charge of the keeping it, yet will not wholly quit their Interest in it, lest their Neighbours should get Possession, and fortify it against them. Thus it is likely they have cherish'd some Experiments, not out of Zeal to the continuance of such Studies, but that the Protestants might not carry away all the Glory, and thence withal get new Strength to oppose them.
This Undertaking therefore is wholly cast on the Church of England, which can have no jealousy of its Effects, to which Ignorance is not a Support, but an Enemy; which aims not at the Captivity, but the Freedom of Mens Minds; which is lately return'd to ​a prosperous Condition, and having suffer'd with the Crown in its Misfortunes, does now partake of the happy Fruits of its Restoration.
Nor will Experimental Philosophy be unthankful for the Assistance it shall receive: For it will enable us to provide beforehand, against any Alterations in Religious Affairs, which this Age may produce. If we compare the Changes to which Religion has been always subject, with the present face of Things, we may safely conclude, That whatever Vicissitude shall happen about it in our time, it will probably neither be to the Advantage of implicit Faith, nor of Enthusiasm, but of Reason. The Fierceness of violent Inspirations is in good measure departed: The Remains of it will be soon chas'd out of the World, by the remembrance of the terrible Footsteps it has every where left behind it. And though the Church of Rome still preserves its Pomp, yet the real Authority of that too is apparently decaying. It first got, by degrees, into Temporal Power, by the means of its Spiritual; but now it only upholds some Shadow of the Spiritual, by the Strength of the Temporal Dominion it has obtain'd.
This is the present State of Christendom. It is now impossible to spread the same Clouds over the World again: The universal Disposition of this Age is bent upon a rational Religion: And therefore I renew my affectionate Request, that the Church of England would provide to have the chief Share in its first Adventure; that it would persist, as it has begun, to incourage Experiments, which will be to our Church as the British Oak is to our Empire, an Ornament, and Defence to the Soil wherein it is planted.
Thus I have finish'd what I intended concerning Religion: wherein I desire it might not be thought ​that I have defended every particular Searcher into Nature. That could not be justly expected from me; for there is no Man that makes an Apology for any general way, who will take upon him to make good all the Actions of all private Men who profess it. It is enough for my Purpose, if it shall be granted, that however some Experimenters may be inclinable to Irreligion; yet this rather proceeds from their own Genius, than from any Corruption that could be contracted from these Studies; and that if the same Men had profess'd Physic, or Law, or even Divinity itself, they would have been in like manner disaffected towards heavenly Things. I cannot deny, but that some Philosophers, by their Carelessness of a future Estate, have brought a Discredit on Knowledge itself: But what Condition of Men is free from such Accusations? Or why must we strait believe that their Impiety proceeds from their Philosophy? It is easy for Men to fall into gross Errors, and to mistake the wrong Causes for the true, in the Judgment which they make of others Opinions and Inclinations: When they behold them addicted to such or such Vices, and to have withal some good Qualities, in which they themselves do not excel, they presently are apt to imagine the bad to arise from the good, and so condemn both together; whereas perhaps it sprung from some other hidden Cause, of which they took no notice.
But let it be a true Observation, That many Modern Naturalists have been negligent in the Worship of God; yet perhaps they have been driven on this Prophaneness by the late extravagant Excesses of Enthusiasm. The infinite Pretences to Inspiration, and immediate Communion with God, that have abounded ​in this Age, have carry'd several Men of Wit so far, as to reject the whole Matter; who would not have been so exorbitant, if the others had kept within more moderate Bounds. This is natural enough to be suppos'd; for so it has commonly happen'd, that the greatest Degrees of all contrary Opinions have met in the same Age, and have still heighten'd and increas'd each other.
From hence it may be gather'd, That the way to reduce a real and sober Sense of Religion, is not by endeavouring to cast a Veil of Darkness again over the Minds of Men; but chiefly by allaying the Violence of spiritual Madness: and that the one Extreme will decrease proportionably to the less'ning of the other.
It is apparent to all, That the Influence which Christianity once obtain'd on Mens Minds, is prodigiously decay'd. The Generality of Christendom is now well-nigh arriv'd at that fatal Condition, which did immediately precede the Destruction of the Worships of the ancient World; when the Face of Religion in their public Assemblies, was quite different from that Apprehension which Men had concerning it in private: In publick they observ'd its Rules with much Solemnity, but in private regarded it not at all. It is difficult to declare by what Means and Degrees we are come to this dangerous Point: But this is certain, that the Spiritual Vices of this Age have well-nigh contributed as much towards it, as the Carnal: And for these, the most efficacious Remedy that Man of himself can use, is not so much the sublime part of Divinity as its intelligible, and natural, and practicable Doctrines. The Medicines for Religious Distempers must be changeable according to the Diseases: And in this ​may imitate Christ himself in his Method of healing Mens Bodies: Some Cures he perform'd by his Voice, some by Prayer, but some by the touch of his Hands, and even by his Spittle mingled with Earth. In a gross and sensual Age, the deepest Mysteries of our Religion may be proper to purify the Stupidity of Mens Spirits; but there must be an Application of quite different and more sensible Prescriptions, in a subtile, refined, and enthusiastical Time.
Such is the present Humour of the World; and such must be the Course of its Cure. Men must now be told, that as Religion is a heavenly Thing, so it is not utterly averse from making use of the Rules of Human Prudence: They must be inform'd, that the true Holiness is a Severity over our selves, and not others: They must be instructed, that it is not the best Service that can be done to Christianity, to place its chief Precepts so much out of the Way, as to make them unfit for Men of Business. They must remember, that the chief of the Apostles became all Things to all Men, that he might gain some. But above all, there must be Caution given, that Men do not strive to make themselves, and their own Opinions, ador'd, while they only seem zealous for the Honour of God. This is a Fault which is very incident to Men of Devotion; for when they have once form'd in themselves a perfect Model of the Will of God, and have long confirm'd their Minds by continual thinking upon it, they are apt to contemn ail others that agree not with them in some Particulars. Upon this, they have strait the reproachful Term of Atheists to cast upon them; which tho' it be a Title that ought only to be employ'd against the bold and insolent Defiers of Heaven in their Words and Actions, yet it is too frequently us'd to express ​the Malice of any eager and censorious Spirit, that has the Confidence to object it.
This, and all other the like Principles of Uncharitableness, are to be oppos'd by asserting the Duties of the Law of Nature, by the use of past and present Times, by the Analogy of human things, by Moral Virtue, by the Offices of Society, by the Contemplation of God's visible Works, and such easy and rational Arguments. Next to the Succour of Divine Power, this is the most probable way to preserve the Christian Faith amongst us; if God has not in his Wrath resolved to transplant it into some other quarter of the Earth, which has not so much neglected his Goodness. This indeed were a Revolution, which cannot be thought on without Horror. The Subversion of all Europe would attend it. The Departure of the Christian Profession would be accompanied with as frightful Effects, as those which follow'd on the Death of its Founder; when the Heavens were darken'd, the Temple shook, the Vail was rent, the Earth trembled, and the Philosopher had reason to cry out, That either Nature was dissolving, or the God of Nature dying.
§. XXIV. Experiments advantageous to Manual Arts. I will now enter on the next Member of my Division, to consider the Purpose of the Royal Society, and the probable Effects of Experiments, in respect of all the Manual Trades which have been heretofore found out and adorn'd. And I will dispatch this Argument in the Resolution of these four Questions.
Whether the Mechanic Arts are still improveable by human Industry?
Whether it be likely, that they may be advanc'd by any others, besides the Mechanic Artists themselves?
​Whether there be any ground of hope from Experiments, towards this Work?
And whether if such Arts shall hereby happen to multiply, they will not ruin those Trades that are already settled.
If in these Particulars I shall answer my Readers Doubts, I trust it will be granted me, that it is not a vain or impossible Design, to endeavour the increase of Mechanic Contrivances; that the Enterprize is proper for a mixt Assembly; that the Course which they observe towards it will be effectual; and that the increase of such Operations will be inoffensive to others of the same kind, that have been formerly discover'd.
Before I examine these several Heads apart, perhaps it will not be an impertinent Labour, to take one general Survey of the principal Degrees and Occasions, by which the several Manufactures have risen, which beautify the face of the Earth, and have brought forth so much Pleasure and Plenty amongst Men.
The first of all human Race, when they were dispers'd into several Lands, were at first sustain'd by the Fruits of the Earth, which fell to their Share. These at first they cherish'd, and us'd, not by any Rules of Art, but by that natural Sagacity, which teaches all Men to endeavour their own Preservation. For the peaceable Enjoyment of these, they combin'd into Families, and little Leagues, which were the Beginnings of Civil Government. But finding that all Places did not bring forth all Things for Cloathing, Food, and Defence, they either violently seiz'd on what their Neighbours possess'd, or else they fairly agreed on a mutual Exchange of the Productions of their Soils. This Traffick was at first made in Kind; ​and the Fruits that were thus barter'd, were either spent, or planted in other Grounds. By this means Mankind was maintain'd; and several Earths were furnish'd by Labour, with what Nature bestow'd not upon them. For this Commutation of their Fruits, and of the rude Effects of their first Industry, they began to devise the Conveniencies of Carriage by Land and Water; and to make it still easier, and larger, they agreed on some common Things, to be the universal Standard of Value and Price; whence arose the use of Money.
This was the first Original of Trade, which from a narrow Commerce between the Hills, the Valleys, the Woods, the Plains, and the Rivers that border'd one upon another, is since extended to the whole Compass of the Earth. For in course of Time, the small Clans, and natural Commonwealths were devour'd by the Strength of the greater; or else some of the wiser Men reduc'd the rude Multitude into one Place, and perswaded them to live quietly under the Laws. From thence Mankind began to have the face of Civility, which arose at first, by that which is the best Means of preserving it now, by the greatness and enlargement of Dominion.
The first, all the Differences of Living, and the Advantages of Strength and Empire, did shew themselves. Then some took on them to Rule, some to Assist, or Council those that Rul'd, and some were forc'd to be subject to their Power. Thus the Riches and Dominion that were at first in common, were unequally divided: The Great, the Wise, or the Strong, obtain'd a principal Share; and either persuaded, or constrain'd all the rest to serve them with their Bodies. Thence sprung all the Arts of ​Convenience and Pleasure, while the one part of Men would not be content to live according to the first Plainness of Nature: And the other were compell'd to work with their Hands, for the Ease and Pleasure of their Masters Lives, and the Support of their own. From these Beginnings the Inventions of Peace and War, the Delights of Cities and Palaces, the Delicacies of Food, the Curiosities of Cloathing, the Varieties of Recreations took their Rise: And these have still continued to increase, either by some casual Discoveries, or by Luxury, or else as Men have, been driven by some new Necessities, to pass on farther to attempt new ways of maintaining themselves.
Sect. XXV. The Manual Arts are still improveable.This is the most natural Method of the Foundation and Progress of Manual Arts. And they may still be advanc'd to a higher Perfection, than they have yet obtain'd, either by the Discovery of new Matter, to imploy Mens Hands, or by a new Transplantation of the same Matter, or by handling the old Subjects of Manufactures after a new way, in the same Places.
And first, we have reason to expect, that there may still arise new Matter to be manag'd by Human Art and Diligence; and that from the parts of the Earth that are yet unknown, or from the new discover'd America, or from our own Seas and Land, that have been long search'd into, and inhabited.
First by new Matter from new Lands.If ever any more Countries, which are now hidden from us, shall be reveal'd, it is not to be question'd, but there will be also opened to our Observation, very many kinds of living Creatures, of Minerals, of Plants, nay, of Handicrafts, with which we have been hitherto unacquainted. This may well be expected, if we remember, that there was never yet any ​Land discover'd, which has not given us divers new sorts of Animals, and Fruits of different Features and Shapes, and Virtues from our own, or has not supplied us with some new artificial Engine, and Contrivance.
And that our Discoveries may still be inlarg'd to farther Countries, it is a good Proof, that so many spacious Shores and Mountains, and Promontories, appear to our Southern and Northern Sailors; of which we have yet no Account, but only such as could be taken by a remote Prospect at Sea. From whence, and from the Figure of the Earth, it may be concluded, that almost as much space of Ground remains still in the Dark, as was fully known in the times of the Assyrian or Persian Monarchy. So that without assuming the vain prophetick Spirit, which I lately condemn'd, we may foretel, that the Difcovery of another new World is still behind.
To accomplish this, there is only wanting the Invention of Longitude, which cannot now be far off, seeing it is generally allow'd to be feasible, seeing so many Rewards are ready to be heap'd on the Inventors; and (I will also add) seeing the Royal Society has taken it into its peculiar care. This, if it shall be once accomplish'd, will make well-nigh as much alteration in the World, as the Invention of the Needle did before: And then our Posterity may outgo us, as much as we can travel farther than the Antients; whose Demy Gods and Heroes did esteem it one of their chief Exploits, to make a Journey as far as the Pillars of Hercules. Whoever shall think this to be a desperate Business, they can only use the same Arguments, wherewith Columbus was at first made ridiculous, if he had been discourag'd by the Raillery of ​his Adversaries, by the Judgment of most Astronomers of his time, and even by the Intreaties of his own Companions; but three Days before he had a sight of Land, we had lost the Knowledge of half the World at once.
§. XXVI. Mechanics improveable by new Matter from America.And as for the new discover'd America, 'tis true, that has not been altogether useless to the Mechanic Arts: But still we may guess, that much more of its Bounty is to come, if we consider, that it has not yet been shewn above two hundred Years; which is scarce enough time to travel it over, describe, and measure it, much less to pierce into all its Secrets. Besides this, a good part of this Space was spent in the Conquest and settling the Spanish Government, which is a Season improper for Philosophical Discoveries. To this maybe added, that the chief Design of the Spaniards thither, has been the Transportation of Bullion; which being so profitable, they may well be thought to have overseen many other of its Native Riches. But above all, let us reflect on the Temper of the Spaniards themselves: They suffer no Strangers to arrive there: they permit not the Natives to know more than becomes their Slaves. And how unfit the Spanish humour is to improve Manufactures, in a Country so distant as the West-Indies we may learn by their Practice in Spain itself, where they commonly disdain to exercise any Manual Crafts, and permit the Profit of them to be carried away by Strangers.
From all this we may make this Conclusion, That if ever that vast Tract of Ground shall come to be more familiar to Europe, either by a free Trade or by Conquest, or by any other Revolution in its Civil Affairs, America will appear quite a new Thing to us; ​and many furnish us with an abundance of Rarities, both Natural and Artificial; of which we have been almost as much depriv'd by its present Masters, as if it had still remain'd a part of the unknown World.
§. XXVII. By new Matter from the World. But lastly, to come nearer home, we have no ground to despair, but very much more Matter, which has been yet unhandled, may still be brought to light, even in the most civil and most peopled Countries; whose Lands have been thoroughly measur'd by the Hands of the most exact Surveyors; whose underground Riches have been accurately pry'd into; whose Cities, Islands, Rivers, and Provinces, have been describ'd by the Labours of Geographers. It is not to be doubted, but still there may be an infinite number of Creatures over our Heads, round about us, and under our Feet, in the large Space of the Air, in the Caverns of the Earth, in the Bowels of Mountains, in the Bottom of Seas, and in the Shades of Forests, which have hitherto escap'd all mortal Senses. In this the Microscope alone is enough to silence all Opposers. Before that was invented, the chief help that was given to the Eyes by Glasses, was only to strengthen the dim Sight of old Age; but now by the means of that excellent Instrument, we have a far greater Number of different kinds of Things reveal'd to us, than were contained in the visible Universe before; and even this is not yet brought to Perfection: The chief Labours that are publish'd in this way, have been the Observations of some Fellows of the Royal Society, nor have they as yet apply'd it to all Subjects, nor tried it in all Materials and Figures of Glass.
To the Eyes therefore there may still be given a vast addition of Objects: And proportionably to ​all the other Senses. This Mr. Hook has undertaken to make out, that Tasting, Touching, Smelling, and Hearing, are as improveable as the Sight; and from his excellent Performances in the one, we may well rely on his Promise in all the rest.
§ XXVIII Mechanics improveable by Transplantations.The next Encrease of Manual Arts which is probable to succeed, may happen by the farther Transplanting and Communicating of the several Natural commodities of all Nations, to other Airs, and other Soils, and other ways of Cultivation. That this is not yet finish'd, is evident, in that there is no Land so well-furnish'd as to produce all the various sorts of Things, which its Ground and Temperature is capable to receive; and also, because many of the most fertile Countries contain large Spaces that are utterly Barren:
This Work then may be farther advanc'd, by three kinds of Endeavours.
The first by Transplanting out of one Land into another, of the same Situation in respect of the Heavens. This may be try'd by conveying the Eastern Spices, and other useful Vegetables, into our Western Plantations. Nor can it be imagin'd, why they should thrive in one Indies, and not in the other; why the Soil should not be as good where the Sun sets, as where it rises; seeing there are parts of both, which lie under the same Influence of that, and the other Celestial Bodies, to whose kindly Heat and Neighbourhood, the Oriental Nations are suppos'd to owe their Advantages. This also may be attempted in our Northern Climates: As for Instance, the Flax, of which we stand so much in need, may prosper in Ireland in many vast Tracts of Ground, now only possessed by wild Beasts, or Tories almost as wild.
​The second Advancement of this Work may be accomplished, by carrying and transplanting living Creatures and Vegetables from one Climate to another. This will be very beneficial, though it will be performed with a various Success. Sometimes the Soil and the Air being chang'd, will give a new Force to the new Guests; as the Arabian Horse, by mingling with our Breed, produces a more serviceable Race than either of them single. And sometimes the Alteration will be for the worse; as the Vine of France brought into England, and the Horses and Dogs of England into France, both of which are found to degenerate exceedingly: Their Soil and their Sun, it seems, being fitter to produce Things of Pleasure and Delight; and our Air and our Earth being more proper to beget Valour and Strength.
The third way of Communication to be try'd, is by removing the Plants and the Productions of the same Country from one part of it into another; and by practising every where all the sorts of Husbandry, which are us'd in some Places with Success. That this is not enough perfected even in England, is manifest to every one that beholds the Kentish Orchards, and the Herefordshire Hedges; which seem to upbraid the laziness of other Countries, whose High-ways are only fenc'd with Thorns and Briars, or at the best with Hazel; while theirs are beautify'd with Apples, Pears, and Cherries.
Now then, in every one of these Transplantations, the chief Progress that has hitherto been made, has been rather for the Collection of Curiosities to adorn Cabinets and Gardens, than for the Solidity of Philosophical Discoveries: Yet there may be a prodigious Advantage made in them all, both for the one end and ​the other. And in this it will be found, as in many other Things, that if Men only intend a little Curiosity and Delight, they will reap not much more by their Pains: But if they regard real Use, not only the Profit, but a greater Delight will also follow thereon.
And for our Encouragement, whatever Attempts of this Nature have succeeded, they have redounded to the great Advantage of the Undertakers. The Orange of China being of late brought into Portugal, has drawn a great Revenue every Year from London alone. The Vine of the Rhine taking Root in the Canaries, has produc'd a far more delicious Juice, and has made the Rocks and the Sun-burnt Ashes of those Islands, one of the richest Spots of Ground the World. And I will also instance in that which is now in a good Forwardness; Virginia has already given Silk for the Cloathing of our King, and it may happen hereafter to give Cloaths to a great part of Europe and a vast Treasure to our Kings, if the Silk-worms shall thrive there (of which there seems to be no doubt) the Profit will be inexpressible. We may guess at it, by considering what Numbers of Caravans, and how many great Cities in Persia are maintain'd by that Manufacture alone, and what mighty Customs it yearly brings into the Sophi's Revenue.
§.XXIX. Mechanics improveable by the old Matter of ArtsBut if both these Helps should chance to fail; if nothing new should ever come into our Hands; and if there could be no farther Alteration made by Transplanting; yet we may still take Comfort, and rely on the old Matter itself, on which all our present Arts have been devised. This certainly will take away all distrust in this Business: For it may be observ'd, that the greatest part of all our New Inventions have not ​been raised from Subjects before untouch'd (though they also have given us very many) but from the most studied and most familiar Things, that have been always in Mens Hands and Eyes. For this I shall only instance in Printing, in the Circulation of the Blood, in Mr. Boyle's Engine for the sucking out of Air, in the making of Guns, in the Microscopical Glasses, and in the Pendulum Clocks of Hugenius. What might we have believ'd to be perfect, if not the Art of Mens Communicating their Thoughts one to another? What was nearer to them than their Blood, by which their Life subsists? And what more ready to be found out than its Motion? In what Subject had the Wit of Artificers been more shewn, than in the variety of Clocks and Watches? What Thing was more in Mens View than Glass, through which, in these Countries, the very Light itself is admitted, whereby we discern all Things else? What more natural to us than the Air we breath, with which we form every word to express other Things? What was more studied than the Art of Fighting? What little Stratagem, or Fortification, or Weapon, could one have thought to have been conceal'd from the Greeks and Romans, who were so curious in the Discipline of War? And yet in all these the most obvious Things, the greatest Changes have been made by late Discoveries; which cannot but convince us, that many more are still to come from Things that are as common, if we shall not be wanting to ourselves.
§.XXX. Mechanics improveable by the spreading of Civility. And this we have good reason to trust will be effected, if this Mechanic Genius, which now prevails in these Parts of Christendom, shall happen to spread wider amongst ourselves, and other Civil Nations; ​or if by some good Fate it shall pass farther on to other Countries that were yet never fully civiliz'd. We now behold much of the Northern Coasts of Europe and Asia, and almost all Afric, to continue in the rude State of Nature: I wish I had not an Instance nearer Home, and that I did not find some Parts of our own Monarchy in as bad a Condition. But why may we not suppose, that all these may in course of Time be brought to lay aside the untam'd Wildness of their present Manners? Why should we use them so cruelly as to believe, that the Goodness of their Creator has not also appointed them their Season of polite and happy Life, as well as us? Is this more unlikely to happen, than the Change that has been made in the World these last seventeen hundred Years? This has been so remarkable, that if Aristotle, and Plato, and Demosthenes, should now arise in Greece again, they would stand amaz'd at the horrible Devastation of that which was the Mother of Arts. And if Cæsar and Tacitus should return to Life, they would scarce believe this Britain, and Gaul, and Germany, to be the fame which they describ'd: They would now behold them cover'd over with Cities and Palaces, which were then over-run with Forests and Thickets: They would see all manner of Arts flourishing in these Countries, where the chief Art that was practis'd in their Time, was that barbarous one of painting their Bodies, to make them look more terrible in Battle.
This then being imagined, that there may some lucky Tide of Civility flow into those Lands, which are yet savage, there will a double Improvement thence arise, both in respect of ourselves and them: For even the present skilful Parts of Mankind, will be thereby made more skilful; and the other will not ​only increase those Arts which we shall bestow upon them, but will also venture on new Searches themselves.
If any shall doubt of the first of these Advantages, let them consider that the spreading of Knowledge wider, does beget a higher and a clearer Genius in those that enjoy'd it before.
But the chief Benefit will arise from the New Converts; for they will not only receive from us our Old Arts, but in their first Vigour will proceed to new ones that were not thought of before. This is reasonable enough to be granted: For seeing they come fresh and unwearied, and the Thoughts of Men being most violent in the first opening of their Fancies; it is probable they will soon pass over those Difficulties about which these People, that have been long Civil, are already tir'd. To this Purpose I might give as many Examples as there have been different Periods of civilizing; that those Nations which have been taught, have prov'd wiser and more dextrous than their Teachers. The Greeks took their first Hints from the East; but out-did them in Music, in Statuary, in Graving, in Limning, in Navigation, in Horsemanship, in Husbandry, as much as the Ægyptians or Assyrians exceed their unskilful Ancestors in Architecture, Astronomy, or Geometry. The Germans, the French, the Britains, the Spaniards, the modern Italians, had their Light from the Romans; but surpass'd them in most of their own Arts, and well nigh doubled the ancient Stock Trades delivered to their keeping.
§. XXXI. Mechanics are improveable by others besides Tradesmen.So then, the whole Prize is not yet taken out of our Hands: The Mechanic Invention is not quite worn away, nor will be, as long as new Subjects may be discovered, as long as our old Materials may be alter'd ​or improv'd, and as long as there remains any Corner of the World without Civility. Let us next observe, whether Men of different ways of Life are capable of performing any Thing towards it, besides the Artificers themselves. This will quickly appear undeniable, if we will be convinc'd by Instances; for it is evident, that diverse sorts of Manufactures have been given us by Men who were not bred up in Trades that resembled those which they discovered. I shall mention Three; that of Printing, Powder, and the Bow-Dye. The admirable Art of Composing Letters, was so far from being started by a Man of Learning, that it was the Device of a Soldier: And Powder (to make Recompence) was invented by a Monk, whose course of Life was most averse from handling the Materials of War. The ancient Tyrian Purple was brought to light by a Fisher; and if ever it shall be recover'd, it is likely to be done by some such Accident. The Scarlet of the Moderns is a very beautiful Colour; and it was the Production of a Chymist, and not of a Dyer.
And indeed the Instances of this kind are so numerous, that I dare in general affirm, That those Men who are not peculiarly conversant about any one sort of Arts may often find out their Rarities and Curiosities sooner, than those who have their Minds confin'd wholly to them. If we weigh the Reasons why this is probable, it will not be found so much a Paradox, as perhaps it seems at the first Reading. The Tradesmen themselves, having had their Hands directed from their Youth in the same Methods of Working, cannot when they please so easily alter their Custom, and turn themselves into new Roads of Practice. Besides this, they chiefly labour for present Livelihood, and therefore ​cannot defer their Expectations so long, as is commonly requisite for the ripening of any new Contrivance. But especially having long handled their Inftruments in the same Fashion, and regarded their Materials with the same Thoughts, they are not apt to be surpriz'd much with them, nor to have any extraordinary Fancies, or Raptures about them.
These are the usual Defects of the Artificers themselves: Whereas the Men of freer Lives, have all the contrary Advantages: They do not approach those Trades, as their dull and unavoidable, and perpetual Employments, but as their Diversions: They come to try those Operations, in which they are not very exact, and so will be more frequently subject to commit Errors in their Proceeding: Which very Faults and Wandrings, will often guide them into new Light, and new Conceptions: And lastly, there is also some Privilege to be allow'd to the Generosity of their Spirits, which have not been subdu'd, and clogg'd by any constant Toil, as the others. Invention is an Heroic Thing, and plac'd above the reach of a low and vulgar Genius: It requires an active, a bold, a nimble, a restless Mind: A thousand Difficulties must be contemn'd, with which a mean Heart would be broken; many Attempts must be made to no Purpose; much Treasure must sometimes be scatter'd without any Return; much Violence and Vigour of Thoughts must attend it; some Irregularities and Excesses must be granted it, that would hardly be pardon'd by the severe Rules of Prudence. All which may persuade us, that a large and an unbounded Mind is likely to be the Author of greater Productions, than the calm, obscure, and fetter'd Endeavours of the Mechanics themselves: And that as in the Generation of Children, those are usually ​observed to be most sprightly, that are the stolen Fruits of an unlawful Bed; so in the Generations of the Brains, those are often the most vigorous and witty, which Men beget on other Arts, and not on their own.
§. XXXII. Mechanics best improvable by Expements.This came seasonably in, to stop the undeserv'd Clamours, which perhaps in this humorous Age, some Tradesmen may raise against the Royal Society, for entring within the Compass of their Territories. Wherefore I proceed to my third Particular, which I have aim'd at in the two former, that the surest Increase remaining to be made in Manual Arts, is to be perform'd by the conduct of Experimental Philosophy. This will appear undeniable when we shall have found, that all other Causes of such Inventions are defective; and that for this very Reason, because the Trials of Art, have been so little united with the plain Labours of Mens Hands.
I have already given this Account of the former Arts that we use, that the greatest Part of them has been produc'd, either by Luxury, or Chance, or Necessity; all which must be confess'd to be mean and ignoble Causes of the Rational Mechanics.
The first of these has been, that Vanity and Intemperance of Life, which the delights of Peace, and greatness of Empire have always introduc'd. This has been the Original of very many extravagant Inventions of Pleasure; to whose Promotion, it is not requisite that we should give any help, seeing they are already too excessive. And indeed, if we consider the vast Number of the Arts of Luxury, compar'd to the sound, and the substantial ones of use; we shall find that the Wit of Men has been as much defective in ​the one, as redundant in the other. It has been the constant Errors of Mens Labours in all Ages, that they have still directed them to improve those of Pleasure, more than those of Profit. How many, and how extravagant, have been the Ornaments about Coaches? And how few Inventions, about new Frames for Coaches, of about Carts, and Ploughs? What prodigious Expence has been thrown away, about the Fashions of Cloaths? But how little endeavours have there been to invent new Materials for Cloathing, or to perfect those we have? The Furniture and Magnificence of Houses, is risen to a wonderful Beauty within our Memory: But few or none have throughly studied the well-ordering of Timber, the hardning of Stone, the improvement of Mortar, and the making of better Bricks. The like may be shewn in all the rest: wherein the solid Inventions are wont to be overwhelmed by Gawdiness and Superfluity; which Vanity has been caus'd by this, that the Artists have chiefly been guided by the Fancies of the Rich, or the Young, or of vain Humorists, and not by the Rules and Judgments of Men of Knowledge.
The second occasion that has given help to the Increase of Mechanics has been Chance: For in all Ages, by some casual Accidents, those Things have been reveal'd, which either Men did not think of, or else sought for in vain. But of this the Benevolence is irregular, and most uncertain: This indeed can scarce be styl'd the Work of a Man. The Hart deserves as much praise of Invention, for lighting on the Herb, that cures it; as the Man who blindly stumbles on any profitable Work, without Foresight or Consideration.
The last that I shall alledge is Necessity. This has given rise to many great Enterprizes; and like the ​cruel Step-mother of Hercules, has driven Men upon Heroic Actions, not out of any tender Affection, but hard Usage. Nor has it only been an excellent Mistress to particular Men, but even to whole States and Kingdoms; for which reason some have preferr'd a Barren Soil, for the Seat of an Imperial City, before a Fruitful; because thereby the Inhabitants being compell'd to take Pains, and to live industriously, will be secure from the dangerous Inchantments of Plenty and Ease; which are fatal to the Beginnings of all Commonwealths. Yet the Defects of this severe Author of great Works, are very many. It often indeed engages Men in brave Attempts, but seldom carries them on to finish what they begin: It labours at first for want of Bread; and that being obtain'd it commonly gives over: It rather sharpens than enlarges Mens Wits; it sooner puts them upon small Shifts, than great Designs; it seldom rises to high or magnanimous Things; for the same necessity which makes Men inventive, does commonly depress and fetter their Inventions.
And now these principal Causes of Mechanic Discoveries being found for the greatest part to be either corrupt or weak: It is but just, that Reason itself should interpose, and have some Place allow'd it in those Arts, which ought to be the chief Works of Reason. It is a shame to the Dignity of human Nature itself, that either Mens Lusts should tempt them, or their Necessities drive them, or blind Fortune should lead them in the dark, into those Things in which consists the chief Prerogative' of their Condition. What greater Privilege have Men to boast of than this; that they have the Pow'r of using, directing, changing, or advancing all the rest of the Creatures? This is the ​Dominion which God has given us over the Works of his Hands. And if we will either answer the Expectations of Heaven, or deserve so high an Honour, we ought rather to manage this Dominion by Diligence and Counsel, than by Chance, or Luxury, or Compulsion.
It is impossible for us to administer this Power aright, unless we prefer the Light of Men of Knowledge, to be a constant Overseer and Director of the Industry and Works of those that labour. The Benefits are vail, that will appear upon this Conjunction. By this means the Inventions of Chance will be spread into all their various Uses, and multiply'd into many new Advantages: By this the Productions of Necessity will be amplify'd and compleated: By this those of Luxury and Wantonness may be reduc'd to some solid Ends: By this may be rais'd almost as certain a Method to invent new Mechanics, as now any particular Mechanics can practise, to produce their own Operations; by this the weak Minds of the Artists themselves will be strengthen'd, their low Conceptions advanc'd, and the Obscurity of their Shops enlighten'd: By this their Thoughts will be directed to better Instruments and Materials; by this their Poverty will be assisted, and they will be enabled to attempt more costly Trials; by this that will be amended, which has been hitherto the Misfortune of such Invent ion's, that they have commonly fallen into Mens Hands, who understand not their Natures, Uses, or Improvements: By this the Conceptions of Men of Knowledge, which are wont to soar too high, will be made to descend into the material World; and the flegmatick Imaginations of Men of Trade, which use to grovel too much on the Ground, will be exalted.
​It was said of Civil Government by Plato, that then the World will be best rul'd, when either Philosophers shall be chosen Kings, or Kings shall have Philosophical Minds. And I will affirm the like of Philosophy; it will then attain to Perfection, when either the Mechanic Labourers shall have Philosophical Heads, or the Philosophers shall have Mechanical Hands; for the proof of this I need only propose one Instance, with which I am furnish'd by Antiquity; and it is of Archimedes; by this Example alone, we may at once chastise the sloth of all Ages since his time, and confute the present Contemners of Mechanic Knowledge. This Great Man was one of the first who apply'd his Skill, in the Mathematics and Physics, to the Practices and Motions of Manual Trades. And in these his Success was so prodigious, that the true Contrivances of his Hands did exceed all the fabulous Strength, which either the ancient Stories, or modern Romances have bestow'd on their Heroes. The Weights he mov'd were so vast, and the Engines he fram'd had such dreadful Effects, that his Force could neither be resisted by Seas, or Mountains, or Fleets, or Armies, which are the greatest Powers of Nature and Men. He alone sustain'd the Burden of his falling Country; he alone kept the Romans at a Bay, to whom the whole World was to yield. And perhaps he had come off victorious at last, if he had not contended with the fatal Valour of Marcellus: Amongst all whose Exploits, these are recorded as the two greatest, that he first shew'd that Hannibal might be subdu'd; and that he vanquish'd Syracuse, though it was defended by Archimedes.
​§.XXXIII. The Invention of new Mechanicks will not injure the old.Thus far I hope the way is clear as I go: I have some Confidence that I have sufficiently prov'd, that the Invention of Trade may still proceed farther, and that by the help of Men of free Lives, and by this course of Experiments. But yet the main Difficulty continues unremov'd. This arises from the suspicions of the Tradesmen themselves: They are generally infected with the narrowness that is natural to Corporations, which are wont to resist: all new Comers, as profess'd Enemies to their Privileges: And by these interested Men it may be objected, That the growth of new Inventions and new Artificers, will infallibly reduce all the old ones to Poverty and Decay.
But to take off these Fears in this Particular, they are to be inform'd, that there are two sorts of Experiments which the Royal Society attempts in Mechanical Matters. The first will be employ'd about the revising, changing, and correcting of the old Mechanics themselves: The second, about inventing of New. In the first of these they can have no ground of Jealousy; seeing they are not intended to bring others over their Heads, but only to beautify and fasten those which they already enjoy. And even this is a Work so necessary to be done, that if there were not a continual Reparation made in them, they would soon languish, and insensibly consume away into Barbarism: For the Arts of Mens Hands are subject to the same Infirmity with Empire, the best Art of their Minds, of which it is truly observ'd, that whenever it comes to stand still, and ceases to advance, it will soon go back and decrease.
Hence it appears, that one part of Experiments, and that a very considerable part, is free from their Cavils. Let us then go on to the other kinds, which ​Purpose the striking out of new Mechanics: Of these I will also assert the Innocence, in respect of their Predecessors. In few Words, the Old Arts are so far from being endanger'd by the New, that they themselves will receive a proportionable Increase, as the New shall arise. The Warmth and Vigour which attends new Discoveries, is seldom wont to confine itself to its own Sphere, but is commonly extended farther to the Ornament of its Neighbours. This is apparent in the Degree by which all Nations use to attain to a higher Civility. The ordinary Method wherein this happens, is the Introduction of some one or two New Arts: For they appearing with great Activity in the Beginning, do not only establish themselves; but also by stirring and inflaming Mens Minds, by disgracing the laziness of other Artisans, and provoking them to an Emulation, they are wont to bring an universal Light and Beauty on those Inventions into whose Company they are brought.
It is said of the Moral Virtues, that they have such a mutual Dependance, that no Man can attain to Perfection in any one of them, without some Degree of the other. And this also is certain in the Mechanic Arts: The Connexion between them is so close, that they generally use to increase in the same Measure. There is no Time, nor great City, which perfectly excels in any one of them, but it is thereby made more capable of admitting the rest, or of advancing them higher if they were admitted before.
It is true indeed, the increase of Tradesman is an Injury to others, that are bred up in particular Trades, where there is no greater Employment than they can master: But there can never be an overcharge of ​Trades themselves. That Country is still the richest and most powerful, which entertains most Manufactures. The Hands of Men employ'd are true Riches; the saving of those Hands by Inventions of Art, and applying them to other Works, will increase those Riches. Where this is done, there will never a sufficient Matter for Profit be wanting; for if there be not vent for their Productions at Home, we shall have it Abroad; but where the Ways of Life are few, the Fountains of Profit will be possess'd by few; and so all the rest must live in Idleness, on which inevitably ensues Beggary; whence it is manifest, that Poverty is caus'd by the fewness of Trades, and not by the multitude.
Nor is it enough to overthrow this, to tell us, that by this addition of Labourers all Things will become dearer, because more must be maintained: For the high rate of Things is an Argument of the Flourishing, and the cheapness of the Scarcity of Money, and ill peopling of all Countries. The first is a sign of many Inhabitants, which are true Greatness: The second is only a fit Subject for Poets to describe, and to compare to the Golden Age; for where all Things are without Price or Value, they will be without Arts or Empire, or Strength.
I will explain all this by a familiar and domestic Instance. It is probable that there are in England a hundred times more Trades than the Saxons or the Danes found here in their Invasions; and withal the particular Traders live now more plentifully, and the whole Nation is wonderfully stronger than before. This also may be seen in every particular City: The greater it is, the more kinds of Artificers it contains; whose Neighbourhood and Number is so far from ​being an hindrance to each others Gain, that still the Tradesmen of most populous Towns are wealthier than those who profess the same Crafts in Country Mercats.
In England it has of late been a universal Murmur, that Trade decays; but the contrary is evident, from the perpetual Advancement of the Customs. Whence then arises the Complaint? From hence, that Traders have multiplied above the proportionable Increase of Trades: By this Means all the old Ways of Gain are over-stock'd, which would soon be prevented by a constant Addition of new.
The want of a right apprehending this, has always made the English averse from admitting of new Inventions, and shorter Ways of Labour, and from naturallizing new People: both which are the fatal Mistakes that have made the Hollanders exceed us in Riches and Trafic: they receive all Projects and all People, and have few or no Poor: We have kept them out and suppress'd them, for the Sake of the Poor, whom we thereby do certainly make the poorer.
And here there is suggested to me a just Occasion of lamenting the ill Treatment which has been most commonly given to Inventors, not only here in England, but in all Ages and Countries. Nor do they only meet with rough Usage from those that envy their Honour; but even from the Artificers themselves, for whose Sakes they labour: while those that add some small Matters to things begun, are usually enrich'd thereby; the Discoverers themselves have seldom found any other Entertainment than Contempt and Impoverishment. The Effects of their Industry are wont to be decry'd while they live: the Fruits of their Studies are frequently alienated from their Children; ​the little Tradesmen conspire against them, and endeavour to stop the Springs from whence they themselves receive Nourishment: The common Titles with which they are wont to be defam'd, are those of Cheats and Projectors. I cannot deny but many such do often mingle themselves in the noble Throng of great Inquirers: as of old there were some that imitated Philosophers only in Beard and Austerity: So I grant at this time there may false Experimenters and Inventors arise, who will strive to make themselves admir'd by the loud talking of Mathematical Engines, and Glasses, and Tools, and by sounding in every Place such goodly Words as Chymistry, and Agriculture, and Mechanics. But though the Folly of such Pretenders cannot be avoided, we must not therefore reject the sober and the judicious Observers. It is better sometimes to indure Vanities, than out of too much Niceness to lose any real Invention. We ought to do with Philosophical Works, as Ministers of State with Intelligence. It is the wisest Course to give Incouragement to all, least by shewing ourselves too scrupulous of being impos'd on by Falshoods, we chance to be depriv'd of the Knowledge of some important Truths.
The next Particular which I resolv'd to handle, is the Advantage of Experiments in respect of Physic. On this I intended to dilate in many Words, both because of the great weight of the Subject which concerns the very Welfare and Health of our Lives, and also because it would afford me abundant matter for Discourse; for certainly it were easy to prove that there may still a vast Progress be made in the true Art of Medicine, if either we consider the imperfection of the Method of the ancient 'Physicians; or if we observe the Nature of Diseases, which alter and ​multiply upon us every Age; or if we reflect on the Cures themselves, and how little the Invention of new ones has hitherto been regarded.
But as I was entring on this Subject, I perceiv'd that I might safely omit it, seeing it is already better perform'd by Mr. Boyle, in his Book of the Usefulness of Experimental Philosophy. I will therefore withdraw my Pen from this matter, which this noble Gentleman has manag'd in the best and most powerful Way, by using not only the Force of Reason, but the Conviction of particular Instances.
§.XXXIV. Experiments a proper Study for the Gentlemen of our Nation.And now with so good an Omen as this Gentleman's Example, who has not disdain'd to adorn the Honour of his Family with the Studies of Nature; I will go on to recommend them to the Gentry and Nobility of our Nation. And I am the more encourag'd to make this Address, because I behold that what I would advise is already in good measure accomplish'd; so that I shall not only have an Occasion to exhort them to proceed, but to commend them also, for their present Zeal towards these Endeavours.
In this indeed I have much reason to applaud the generous Breeding which has been given to the Experimental Knowledge of this Age and Country, above the base and contemptible Education of the Opinions of all former Sects: for now Philosophy being admitted into our Exchange, our Church, our Palaces, and our Court, has begun to keep the best Company, and refine its Fashion and Appearance, and to become the Employment of the Rich, and the Great, instead of being the Subject of their Scorn: Whereas it was of old for the most part only the Study of the Sullen and the Poor, who thought it the gravest Part of ​Science, to contemn the use of Mankind, and to differ in Habit and Manners from all others, whom they slighted as Madmen and Fools. From this arrogant Sordidness of such Principles, there could not be expected any Magnificent Works, but only ill-natur'd and contentious Doctrines. Whatever the Poets say of the Moral Wisdom, that it thrives best in Poverty; it is certain the Natural cannot: for in such mean and narrow Conditions, Men perhaps may learn to despise the World, but never to know it.
Now then, I will proceed not so much to exhort, as to confirm the Gentlemen of our Nation, in the prosecution of this Art, to which their Purses and their generous Labours are most necessary. And for their incouragement in this way, I will briefly lay before them the Privileges they have for such Inquiries, above all the Gentry of our Neighbour Nations, and above all the Nobility of former Ages in this Kingdom.
One principal Help that they enjoy, for the promoting of these Studies of Peace, is the present Constitution of the Interest of our Government. The chief Design of the Antient English was the Glory of spreading their Victories on the Continent: but this was a magnanimous Mistake: for by their very Conquests, if they had maintain'd them, this Island had been ruin'd, and had only become a Province to a greater Empire. But now it is rightly understood, that the English Greatness will never be supported or increased in this Age by any other Wars but those at Sea: and for these the Service of the Multitude is fitter than of Gentlemen. This we have beheld practis'd these last twenty Years, wherein our Naval Strength has more than trebled itself: for though some few ​Gentlemen have still mingled themselves in those gallant Actions; yet the Gross of our Fleets have consisted of common Men, and of Mariners who are bred up in the rude Toils of such a Life.
As this Observation may raise us to the greater admiration of their Valour, that such Magnanimity should be found amongst the meanest of the People; so it should also suggest to our Gentlemen, who by this means are at liberty from the Employments of greatest Danger, that they ought to undertake these, which will give them as great, though a securer Honour. Nor will it be a Disgrace to them, that the fighting for their Country is cast on Men of lower Ranks, if in the mean time they shall strive to enlighten and adorn, while the other defend it: for the same is ordain'd by Nature itself in the Order and Offices of her Works; the Heavenly Bodies appear to move quietly above, to give Light, and to cherish the World with a gentle Influence; while the Instruments of War and Offence are taken out of the Bowels of the Earth.
For the Improvement of these Arts of peaceable Fame, they have indeed another Privilege, which can scarce be equall'd by any Kingdom in Europe; and that is, the Convenience and Benefit of being scatter'd in the Country. And in truth, the usual Course of Life, of the English Gentlemen is so well plac'd between the troublesome Noise of pompous Magnificence, and the Baseness of avaricious Sordidness; that the true Happiness of living according to the Rules and Pleasures of uncorrupt Nature, is more in their power than any others. To them, in this way of Life, there can nothing offer itself which may not be turn'd to a Philosophical Use. Their Country Seats being remov'd from the Tumults of Cities, give them the best ​Opportunity, and Freedom of Observations. Their Hospitality, and familiar Way of conversing with their Neighbourhood will always supply them with Intelligence. The Leisure which their Retirements afford them, is so great, that either they must spend their Thoughts about such Attempts, or in more chargeable and less innocent Divertisements. If they will consider the Heavens and the Motions of the Stars, they have there a quieter Hemisphere, and a clearer Air for that Purpose. If they will observe the Generations, Breedings, Diseases, and Cures of living Creatures; their Stables, their Stalls, their Kennels, their Parks, their Ponds, will give them eternal Matter of Inquiry. If they would satisfy their Minds with the advancing of Fruits, the beautifying, the ripening, the bettering of Plants; their Pastures, their Orchards, their Groves, their Gardens, their Nurseries, will furnish them with perpetual Contemplations. They may not only make their Business, but their very Sports most serviceable to Experimental Knowledge. For that if it be rightly educated, will stand in need of such Recreations as much as the Gentlemen themselves, from their hunting, hawking, fishing, and fowling, that is able to receive as much solid Profit as they Delight.
On both these Accounts the English Gentry has the Advantage of those of France, Spain, Italy, or Germany; who are generally either shut up in Towns, and dream away their Lives in the Diversions of Cities; or else are engag'd to follow their Princes Wills to foreign Wars.
Nor do they only excel other Nations in such Opportunities, but our own Nobility of all former Times. First, they are now far more numerous, and so more may be spar'd from the civil Business of their ​Country. Besides this, they are now bred up and live in a quite different Fashion. The Course of their Ancestors Lives was grave and reserv'd: they convers'd with few, but their own Servants; and seldom travell'd farther than their own Lands: This way serv'd well enough to keep up their State and their Port; but not to help their Understandings. For the Formalities of Life do often counterfeit Wisdom, but never beget it. Whereas now they are engag'd in freer Roads of Education; now the vast Distance between them and other Orders of Men is no more observ'd; now their Conversation is large and general; now the World is become more active and industrious; now more of them have seen the Use and Manners of Men, and more apply themselves to Trafic and Business than ever.
This Alteration has been caus'd in our Memory, either by so many Families being advanc'd to the highest Degrees of Nobility for their excelling in the Arts of the Gown; or by their frequent Intermarriages with Citizens; or by the Travels of the King, and the Royal Family; or else by the Civil War itself, which is always wont to be the cruelest Tyrant, or the best Reformer; either utterly to lay wast, or to civilize, and beautify, and ripen the Arts of all Countries. And still we have reason to expect, that this Change will proceed farther for the better, if our Gentlemen shall more condescend to engage in Commerce, and to regard the Philosophy of Nature.
The first of these since the King's return, has been carry'd on with great Vigour by the Foundation of the Royal Company; to which as to the Twin-Sister of the Royal Society, we have reason as we go along to wish all Prosperity. In both these Institutions begun ​together, our King has imitated the two most famous Works of the wisest of ancient Kings; who at the same time sent to Ophir for Gold, and compos'd a Natural History from the Cedar to the Shrub.
Nor ought our Gentry to be averse from the promoting of Trade, out of any little Jealousy, that thereby they shall debase themselves, and corrupt their Blood: For they are to know, that Trafic and Commerce have given Mankind a higher Degree than any Title of Nobility, even that of Civility and Humanity itself. And at this time especially above all others, they have no reason to despise Trade as below them, when it has so great an influence on the very Government of the World. In former Ages indeed this was not so remarkable. The Seats of Empire and Trade were seldom or never the same. Tyre, and Sydon, and Cades and Marseilles had more Trafic, but less Command than Rome, or Athens, or Sparta, or Macedon. But now it is quite otherwise. It is now most certain that in those Coasts, whither the greatest Trade shall constantly flow, the greatest Riches and Power will be establish'd. The Cause of this Difference between the ancient Times and our own, is hard to be discover'd: perhaps it is this, that formerly the greatest Part of the World liv'd rudely on their own Natural Productions: but now so many Nations being civiliz'd, and living splendidly, there is a far greater Consumption of all foreign Commodities; and so the Gain of Trade is become great enough to over-balance all other Strength: Whether this be the Reason or no, it matters not; but the Observation is true. And this we see is sufficiently known to all our Neighbours, who are earnestly bent upon the advancing of Commerce, as the best means not only to enrich particular Merchants, but to enlarge the Empire.
​The next Thing to be recommended to the Gentlemen of England has a near Kindred with the other; and that is the Philosophy of Nature and Arts. For the want of such an easy Course of Studies, so many of them have miscarried in their first Years, and have ever after abhorr'd all manner of sober Works. What else do signify the universal Complaints of those who direct the Education of great Men's Children? Why do they find them so hard to be fix'd to any manner of Knowledge? Their Teachers indeed are wont to impute it to the delicacy of their Breeding, and to their Mother's fondness: But the chief Cause of the Mischief lies deeper: They fill their Heads with difficult and unintelligible Notions, which neither afford them Pleasure in Learning, nor Profit in remembring them; they chiefly instruct them in such Arts, which are made for the beaten Tracts of Professions, and not for Gentlemen. Whereas their Minds should be charm'd by the allurements of sweeter and more plausible Studies; and for this purpose Experiments are the fittest: Their Objects they may feel and behold, their Productions are most popular; their Method is intelligible, and equal to their Capacities; so that in them they may soon become their own Teachers.
Nor are they to contemn them for their Plainness, and the homely Matters about which they are often employed. If they shall think scorn to foul their Fingers about them on this Account, let them call their Eyes back on the Original Nobility of all Countries. And if that be true, that every Thing is preserv'd and restor'd by the same Means which did beget it at first; they may then be taught, that their present Honour cannot be maintain'd by intemperate Pleasures, or the gawdy Shews of Pomp, but by true Labours, and ​industrious Virtue: Let them reflect upon those great Men who first made the Name of Nobility venerable; and they shall find that amidst the Government of Nations, the Dispatch of Armies, and Noise of Victories, some of them disdain'd not to work with a Spade, to dig the Earth, and to cultivate with triumphing Hands the Vine and the Olive. These indeed were times, of which it were well if we had more Footsteps than in ancient Authors. Then the Minds of Men were innocent and strong, and bountiful as the Earth in which they labour'd. Then the Vices of human Nature were not their Pride, but their Scorn. Then Virtue was itself neither adulterated by the false Idols of Goodness; nor puff'd up by the empty Forms of Greatness: As since it has been in some Countries of Europe, which are arriv'd at that corruption of Manners, that perhaps some severe Moralists will think it had been more needful for me to persuade the Men of this Age to continue Men, than to turn Philosophers.
But in this History I will forbear all farther Complaints, which were acceptable to the humour of this time, even in our divine and moral Works, in. which they are necessary. I therefore return to that which I undertook, to the agreeableness of this design to all Conditions and Degrees of our Nobility. If they require such Studies as are proportionable to the greatness of their Titles; they have here those Things to consider, from whence even they themselves fetch the Distinctions of their Gentility. The Minerals, the Plants, the Stones, the Planets, the Animals, they bear in their Arms, are the chief Instruments of Heraldry, by which those Houses are exalted above those of the Vulgar: And it is a shame for them to boast ​of the bearing of those Creatures they do not understand. If they value the Antiquity of Families, and long Race of Pedigrees; what can be more worthy their Consideration, than all the diverse Lineages of Nature? These have more proof of their ancient Descent than any of them can shew: For they have all continued down in a right Line, from Cause to Effect, from the Creation to this Day. If they shall confine themselves to the Country, they have this for their cheap Diversion. If they return to the City, this will afford them in every Shop occasions to inform their Judgments, and not to devour their Estates. If they go forth to public Service, to the leading of Armies or Navies, they have this for their perpetual Counsellor, and very often for their Preserver. There are so many natural and mechanical Things to be accurately observ'd by the greatest Captains, as the Advantages of different Arms and Ammunitions, the Passages of Rivers, the Streights of Mountains, the Course of Tides, the Signs of Weather, the Air, the Sun, the Wind, and the like; that though I will not determine the Knowledge of Nature to be absolutely necessary to the great Office of a General; yet I may venture to affirm, that it will often prove a wonderful Assistance and Ornament to the course of Glory which he pursues.
All Histories are full of Examples of the great Accidents which have happen'd by the ignorance of chief Commanders in natural Motions and Effects; of these I will only instance in three: The first is of Cæsar himself, who had conquer'd more Countries than most Travellers have seen, and gain'd more Battles than others have read of; yet he had like to have put a Period to all his Victories, by the want of an ​exact Skill in one of the commonest Works of Nature. This he himself relates in his second Passage into Britain; when his Army was so dismay'd at the ebbing of the Sea from their Fleet, believing it to be a Stratagem of their Enemies, that scarce the Courage and Conduct of Cæsar, could hinder them from being terrify'd to their own Overthrow, which had been a fatal Misfortune to the Britains, as well as Romans; because from his victorious Arms, we first received the dawn of Civil Arts. The next instance of this kind, is the Mischance which befel the Christian Army in Egypt, in the time of the Holy Wars: Their Strength was great and irresistible, if they had only understood, that which every Egyptian could have taught them, the Course, and the Time of the overflowing of the Nile. For the want of that slender Knowledge, the bravest Men of all Christendom were led up to the Neck in the River, and were forc'd to yield to their Enemies Conditions without striking a Stroke. This was occasion'd by the Stupidity of the Cardinal who commanded them; if he had been less skilful in the Schoolmen, and more in Nature, that dreadful Disaster had never happen'd. My third Example of this kind is to be found in the Roman History: The Roman Army was just ready to join Battle with one of their Enemies; the Sign was given for their Onset; their Force was equal; a terrible Combat had like to have ensu'd; when on a sudden the Sun was Eclips'd; of this the Romans were warn'd the Day before. But this surpriz'd the other with so great Affright, that they were immediately vanquish'd. So that not the bravest Men, nor the greatest Army, nor the best Provisions of War got the Victory; but that Party which had the best natural Philosopher on its side.
​§. XXXV. Experiments will be beneficial to our Wits and Writers.To this Address which I have made to our Nobility and Gentry, I will add, as an Appendix, another Benefit of Experiments, which perhaps it will scarce become me to name amidst so many Matters of greater Weight; and that is, that their Discoveries will be very serviceable to the Wits and Writers of this, and all future Ages. But this I am provok'd to mention by the Consideration of the present Genius of the English Nation; wherein the Study of Wit, and Humour of Writing prevails so much; that there are very few Conditions, or Degrees, or Ages of Men who are free from its Infection. I will therefore declare to all those whom this Spirit has possess'd, that there is in the Works of Nature 'an inexhaustible Treasure of Fancy and Invention, which will be reveal'd proportionably to the increase of their Knowledge.
To this purpose I must premise, that it is requir'd in the best, and most delightful Wit; that it be founded on such Images which are generally known, and are able to bring a strong and a sensible Impression on the Mind. The several Subjects from which it has been rais'd in all times, are the Fables and Religions of the Antients, the civil Histories of all Countries, the Customs of Nations, the Bible, the Sciences and Manners of Men, the several Arts of their Hands, and the Works of Nature. In all these, where there may be a resemblance of one thing to another, as there may be in all, there is a sufficient Foundation for Wit. This in all its kinds has its Increases, Heights, and Decays, as well as all other human Things: Let us then examine what Parts of it are already exhausted, and what remain new and untouch'd, and are still likely to be farther advanced.
​The Wit of the Fables and Religions of the antient World is well-nigh consumed; they have already serv'd the Poets long enough, and it is now high time to dismiss them, especially seeing they have this peculiar Imperfection, that they were only Fictions at first: Whereas Truth is never so well express'd or amplify'd, as by those Ornaments which are true and real in themselves.
The Wit which is rais'd from Civil Histories, and the Customs of Countries, is solid and lasting: The Similitudes it affords are substantial, and equal to the Minds of Men, being drawn from themselves and their own Actions. Of this the wittiest Nations have always made the greatest use; their Writings being adorn'd with a Wit that was free of their own Cities, consisting of Examples, and Apothegms, and Proverbs, deriv'd from their Ancestors. This I alledge, because this kind is scarce yet begun in the English Language; though our own Civil History abounds as much as any other, with great Examples and memorable Events, which may serve for the Ornament of Comparison.
The Manners, and Tempers, and Extravagances of Men are a standing and eternal Foundation of Wit: This if it be gather'd from particular Observations, is call'd Humour; and the more particular they are, they are still the pleasanter. In this kind I may well affirm that our Nation excels all others, as our Dramatic Poetry may witness.
The Wit that may be borrowed from the Bible is magnificent, and, as all the other Treasures of Knowledge it contains, inexhaustible. This may be us'd and allow'd without any danger of Prophaneness. The Antient Heathens did the same; they made their Divine ​Ceremonies the chief Subjects of their Fancies; by that means their Religions had a more awful impression, became more popular, and lasted longer in force than else they would have done; and why may not Christianity admit the same thing, if it be practis'd with Sobriety and Reverence? What Irreligion can there be in applying some Scripture-Expressions to Natural Things? Why are not the one rather exalted and purify'd, than the other defil'd by such Applications? The very Enthusiasts themselves, who are wont to start at such Wit as Atheistical, and more guilty of its Excesses than any other sort of Men: For whatever they alledge out of the Historical, Prophetical, or Evangelical Writings, and apply it to themselves, their Enemies, or their Country, though they call it the Mind of God, yet it is nothing else but Scripture-Comparison and Similitude.
The Sciences of Mens Brains are none of the best materials for this kind of Wit. Very few have happily succeeded in Logical, Metaphysical, Grammatical, nay even scarce in Mathematical Comparisons; and the reason is, because they are most of them conversant about Things remov'd from the Senses, and so cannot surprize the Fancy with very obvious, or quick, or sensible Delights.
The Wit that is founded on the Arts of Mens Hands, is masculine and durable: It consists of Images that are generally observ'd, and such visible Things which are familiar to Mens Hands. This therefore I will reckon as the first sort, which is still improvable by the Advancement of Experiments.
And to this I will add the Works of Nature, which are one of the best and mod fruitful Soils for the growth of Wit. It is apparent, that the Defect of ​the Antients in natural Knowledge, did also strengthen their Fancies: Those few Things which they knew, they used so much, and applied so often, that they even almost wore them away by their using. The Sweetness of Flowers, and Fruits, and Herbs, they had quite devour'd; they had tir'd out the Sun, and Moon, and Stars with their Similitudes, more than they fancy them to be wearied by their daily Journey round the Heavens.
It is now therefore seasonable for natural Knowledge to come forth, and to give us the Understanding of new Virtues and Vitalities of Things, which may relieve their Fellow-Creatures, that have long born the Burden alone, and have long been vex'd by the Imaginations of Poets. This charitable Assistance Experiments will soon bestow. The Companions which these may afford, will be intellible to all, because they proceed from Things that enter into all Mens Senses. These will make the most vigorous impressions on Mens Fancies, because they do even touch their Eyes, and are nearest to their Nature. Of these the Variety will be infinite, for the Particulars are so from whence they may be deduced: These may be always new and unsullied, seeing there is such a vast Number of Natural and Mechanical Things, not yet fully known or improved, and by Consequence not yet sufficiently applied.
The use of Experiments to this Purpose is evident, by the wonderful Advantage that my Lord Bacon receiv'd from them. This excellent Writer was abundantly recompenc'd for his noble Labours in that Philosophy, by a vast Treasure of admirable Imaginations which it afforded him, wherewith to express and adorn his Thoughts about other Matters. But I ​will not confine this Observation to one single Author, though he was one of the first and most artificial Managers of this way of Wit. I will venture to declare in general of the English Tongue, that as it contains a greater Stock of natural and mechanical Discoveries, so it is also more enrich'd with beautiful Conceptions, and inimitable Similitudes, gather'd from the Arts of Men's Hands and the Works of Nature, than ever any other Language could produce.
And now 1 hope what I have here said will prevail something with the Wits and Railleurs of this Age, to reconcile their Opinions and Discourses to these Studies: for now they may behold that their Interest is united with that of the Royal Society; and that if they shall decry the promoting of Experiments, they will deprive themselves of the most fertil Subject of Fancy: and indeed it has been with respect to these terrible Men, that I have made this long Digression. I acknowledge that we ought to have a great Dread of their Power: I confess I believe that new Philosophy need not (as Cæsar) fear the pale or the melancholly, as much as the humorous and the merry: For they perhaps by making it ridiculous because it is new, and because they themselves are unwilling to take pains about it, may do it more Injury than all the Arguments of our severe and frowning and dogmatical Adversaries.
But to gain their good Will, I must acquaint them, that the Family of the Railleurs is deriv'd from the same Original with the Philosophers. The Founder of Philosophy is confess'd by all to be Socrates; and he also was the famous Author of all Irony. They ought therefore to be tender in this matter, wherein the Honour of their common Parent is concern'd: it ​comes them to remember that it is the Fault, and not the Excellence of Wit to defile its own Nest, and not to spare its own Friends and Relations, for the Sake of a Jest.
The truth is, the Extremes of Raillery are more offensive than those of Stupidity: It is a Work of such a tender and subtil Spirit, that it cannot be decently perform'd by all Pretenders to it; nor does it always agree well with the Temper of our Nation; which as it has a greater Courage than to suffer Derision, so it has a firmer Virtue than to be wholly taken up about deriding of others. Such Men are therefore to know, that all things are capable of abuse from the same Topicks by which they may be commended; they are to consider, that Laughter is the easiest and the slenderest Fruit of Wit; they are to understand, that it proceeds from the Observation of the Deformity of things; but that there is a nobler and more masculine Pleasure, which is rais'd from beholding their Order and Beauty: From thence they may conclude, how great the Difference is between them and the real Philosophers; for while Nature has only form'd them to be pleas'd with its Irregularities and Monsters, it has given the other the Delight of knowing and studying its most beautiful Works.
In plain Terms, a universal Abuse of every thing, though it may tickle the Fancy never so much, is inhuman Madness; as one of the Antients well expresses it, who calls such Mirth humanis Bacchari rebus. If all things were made the Subjects of such Humour, all worthy designs would soon be laugh'd out of the World; and for our present Sport, our Posterity would become barbarous. All good Enterprises ought to find Assistance when they are begun, Applause when ​they succeed, and even Pity and Praise if they fail. The true Raillery should be a Defence for good and vertuous Works, and should only intend the Derision of extravagant, and the Disgrace of vile and dishonourable Things. This kind of Wit ought to have the Nature of Salt, to which it is usually compared; which preserves and keeps sweet the good and sound Parts of all Bodies, and only frets, dries up, and destroys those Humours which putrify and corrupt.
Sect. XXXVIII. Experiments advantagious to the Interest of our Nation.This pleasant but unprofitable sort of Men being thus dismiss'd with this fair Admonition; it now follows in the last Place, that I examine the universal Interest of the English Nation, and consider what Effect the Works of the Royal Society are like to have upon it, by what means their Labours may serve to encrease our Advantages, and correct our Imperfections. In the Entrance of this Subject there are so many things presented to my Thoughts, which are worthy to be declared to my Countrymen, that I rather think it ought to be largely managed by itself, than to be huddled up in the end of this Treatise: and certainly there is scarce any matter that more deserves to be handled by the best of our English Wits, than the Interest of their Country. I do therefore take the Freedom to recommend it to their Hands; and to beseech them to raise their Thoughts from slighter Businesses, from unmanly Flatteries, or Vanities of Love, or useless Burlesque, to this grave and this noble Argument; and to remember that if Themistocles was in the right, when he preferr'd the making of a small City great before the playing on a Fiddle, then certainly it is the bravest Employment for a worthy Mind, to endeavour to make a great Kingdom greater.
​There are very many Things in the natural Genius of the English, which qualify them above any other for a governing Nation. The Situation of our Country is most advantagious for Command: Its native Productions are most serviceable for Strength and Empire: The Disposition of the People is bold in Dangers, severe in Discipline, valiant in Arms, virtuous in Life, relenting to the Afflicted, and merciful in Conquest. The unfortunate Divisions by which our Force has been of late distracted, are but of one or two Ages growth; the Vices to which we are subject are not natural to our Soil, but imported hither from foreign Countries: The English Generosity, Fidelity, Magnanimity, Modesty, Integrity, they owe to themselves; their Luxury, their Debauchery, their Divisions, their spiritual Schisms, they have received from abroad.
And now what can be a greater Work than the Management of all these matters? Here the Writer might have occasion of doing right to the Honour of his Country, and yet reproving its Faults with a just Censure: he might explain the Weaknesses and Advantages of our Kingdom: he might remove the one, and confirm the other: he might compare the Actions of our Ancestors with the Manners of this Time, and shew by what degrees this Dissolution of Goodness crept in: he might with a generous and tender Hand, apply himself to the Cure of Religious Distempers: he might with irresistable Arguments attempt to amend what is amiss, restore the good, and by the Power of domestick Examples reduce us back to the antient Sincerity of dealing, and innocence of Life, and union of Interests.
The Desire of seeing this Work perform'd sits so much on my Mind, that I cannot but once more represent it ​to the Consideration of the many Eloquent and Judicious Authors, with whom our Nation is now more abundantly furnish'd than ever. But if neither the Necessity nor Usefulness of the Subject, nor the Benefit of their native Land will prevail with them to set upon it; it is my purpose to excite them by another way, which will indeed be hazardous to my own Reputation, yet perhaps may take effect. I will try the same Stratagem which I have often seen unskilful Singers use, to make those who have excellent Voices shew their Art: for as they by ill Singing some excellent Tune are wont to provoke the others to sing, when no Persuasions could move them; so do I intend at my first Leisure, by ill handling of this noble Subject, to stir up Men of greater Abilities to employ their Skill and their Judgment about it.
Having thus taken this Task on myself, it will not be needful here to insist long upon it before hand: I will only in a few Words declare, that it is the true Concernment of England to secure itself from the Dominion of Strangers, both Ecclesiastical and Temporal; to advance its Industry in peaceful Arts; to increase its People; to improve its own Manufactures, to introduce the foreign, of which our Soil is capable, to make use of the two Kingdoms that are joined with it under the same Monarch, for those Productions which grow not at Home; to obtain a Union of Mind, both in Civil and Spiritual Matters; and to preserve the antient form of Government.
Of all these I will only touch upon those Parts of our Interest which have reference to the Design of the Royal Society.
The first thing that ought to be improv'd in the English Nation, is their Industry. This, it is true, has ​of late Years been marvellously advanc'd; as may be shewn by the enlarging of Trafic the spreading of many Fruits, the Plantations of Trees, and the great Improvement of Manual Arts. But it is evident, that it may still admit of farther Warmth and Activity; as we may conclude, by the Want of Employment for younger Brothers, and many other Conditions of Men; and by the number of our Poor, whom Idleness and not Infirmities do impoverish. The way to compass this, is not alone by Acts of Parliament, and good Laws; whose Force will soon be evaded by present Craft and Interpretation, or else will be antiquated by Time. This perhaps our Country has found above all others: if our Labourers had been as diligent as our Law-givers, we had prov'd the most laborious Nation under Heaven. But the true Method of increasing Industry, is by that Course which the Royal Society has begun in Philosophy, by Works and Endeavours, and not by the Prescriptions of Words, or Paper Commands.
There is nothing whose promoting is so easy as Diligence when it is once set on foot. This does not only propagate Works but Workers; though at first it may begin on Necessity, yet it will afterwards proceed upon Pleasure: So that the farther it goes, the swifter it advances, because willing Works are sooner perform'd than those to which we are compell'd. This I will demonstrate by an Instance which I have already alledg'd, and it is of the Hollanders: for we may fetch Examples of Virtue from our own Countrymen, but of Industry from them. At first they were as lazy as the worst of ours: their Hands were unus'd to labour; their manner of Life was much like that of the antient Britains; their Coasts lay desolate to the Sea, ​without Banks, or Towns, or Ships, or Harbours: and when the Roman Emperor gather'd Cockles there, perhaps there was little else worth gathering. But when by the number of their People they were forc'd to look abroad, to trade, to fish, to labour in Mechanics; they soon found the Sweetness as well as the Toil of their Diligence: their Successes and Riches still added new Heat to their Minds; and thus they have continued improving, till they have not only disgrac'd but terrify'd their Neighbours by their Industry. Nor will it suffice to tell us, that they owe this Activity to the Form of their Government. That Supposition may presently be confuted by the Example of France, the most absolute Monarchy of Christendom: There it is apparent by the prodigious Toils of their People, both upon the Earth, and in their Shops, that Diligence may thrive in a Kingdom as well as a Commonwealth.
And if ever the English will attain to the Mastery of Commerce, not only in Discourse, but Reality, they must begin it by their Labours, as well as by their Swords: they must do it by awakening their Minds, by rouzing themselves from this Lethargy, by Action, by Trials, by Working: Unless this be done, they will in vain be Victorious: at the end of their Wars they will cool again, and lose all the Fruits of their Valour. The Arts of Peace, and their Improvements, must proceed in equal Steps with the Success of their Arms: The Works of our Citizens, our Plough-men, our Gardeners, our Wood-men, our Fishers, our Diggers in Mines, must be equally advanc'd with the Triumphs of our Fleets, or else their Blood will be shed in vain: they will soon return to the same Poverty, and want of Trade, which they strove to avoid. For as Tully professes, neminem video eloquentem factum esse ​xxxxxriâ: So will I affirm, that we shall never be made Industrious by Victory alone.
The second Thing to be corrected in the English Humour, is an Inclination to every Novelty and Vanity of foreign Countries, and a Contempt of the good things of our own. This Fondness is the usual Fault of young Travellers, but it has also ill Effects on Men of full Age: For this they are wont to alledge the Excuse of good Breeding. But if we could not study or understand our own Country, without the Imputation of ill Manners, good Breeding were the most pernicious thing in the World. For there was never yet any Nation great, which only admir'd the Customs of other People, and wholly made them the Pattern of their Imitation. This wandring and affected Humour Experiments will lessen above all other Studies: they will employ our Thoughts about our native Conveniences: they will make us intend our Minds on what is contained within our own Seas: and by considering and handling them more, will also make them more worthy of our Consideration.
The third Imperfection is on the other Extreme, and that is a narrowness of Mind, and a pusillanimous confining our Thoughts to ourselves, without regarding any thing that is foreign, or believing that any of their Arts or Customs may be preferr'd before our own. This indeed is a Perverseness, of which the English are not wholly to be acquitted: it being proper to Islands, and to such Countries that are divided from the rest of the World. This will be cur'd by the effectual Demonstrations that the Society will give of the Benefit of a universal Correspondence and Communication. And this, according to their Method, will be done without falling into the other Vice of ​affecting foreign Habits, and Manners, and Gestures. In these the English need not be beholden to others; but in their Fruits, in their Manufactures, in their Engines, in their Works in Gold, and Silver, and Brass, and Iron, we may follow their Practice, and emulate their Curiosities without Affectation.
There is one Instance which will shew how our Respect to outlandish Things is to be regulated. To depend on the French for every little Fashion of Cloaths, and to equal their Nobility in their way of Life, is neither for our Honour nor Profit. For the difference between their Gentry and ours, and their Commonalty and ours, is so great, that the same Manners will not be decent in us, which become them well enough. But to learn from them their Skill in Horsemanship and Arms, their Building, their Cultivation of Fruits, the Parsimony and Industry of their Tradesmen, is commendable; for in these Things we are defective, and they excel. It is therefore the Admiration of foreign Extravagancies, and not the Imitation of their Excellencies that is to be condemn'd. If we will rather obstinately be content with our own Store, than borrow what is good from Abroad; we flatter our selves with the same foolish Imaginations, that all Countries had, while they were barbarous. To them their Acorns and their Cottages were at first the utmost Ends of their Ambition. They knew no more, nor aspir'd to any farther Addition; but as soon as a new Light sprung forth amongst them, they despis'd themselves and their former Condition; and then they first began to understand their Wants, when they perceiv'd how they might be supply'd. As long as we find that all parts of our Country are not Ingenious, Inventive, and Industrious alike, we cannot presume that we ​have already got beyond all possibility of Amendment by others Patterns. As long as we behold any City or Province, or Family, or Street of our Neighbours, exceed the worst of ours, I will not say the best in easiness of Life, or pleasantness or smoothness of Manners, we have no reason to arrogate too much to our selves; but we rather should conceive it to be a less disgrace to tread in their Footsteps, than to want their Perfections. As long as there remains any room for our most civil People to grow more Civil, the introduction of foreign Inventions is not only pardonable, but necessary; for such is the Nature of Civility, that as it increases, it still requires more Arts, though it contents itself with less Forms of living.
The fourth Mischief by which the Greatness of the English is suppress'd, is a want of Union of Interests and Affections. This is originally caus'd by a natural reservedness, to which our temper is inclin'd; but it has been heighten'd by our Civil Differences, and Religious Distractions. For the sweetening of such Dissentions, it is not best at first to meet and converse about affairs of state, or spiritual controversies. For those did first occasion our Animosities, and the more they are rubb'd, the rawer they will prove. But the most effectual remedy to be us'd, is, first to assemble about some calm and indifferent Things, especially Experiments. In them there can be no cause of mutual Exasperations: In them they may agree, or dissent without Faction or Fierceness; and so from enduring each others Company, they may rise to a bearing of each others Opinions; from thence to an exchange of good Offices; from thence to real Friendship: Till at last by such a gentle and easy Method, our several ​interest and Sects may come to suffer one another, with the same Peaceableness as Men of different Trades live one by another in the same Street.
Nor is it the least Commendation the Royal Society deserves, that designing a Union of Mens Hands and Reasons, it has proceeded so far in uniting the Affections; for there we behold an unusual Sight to the English Nation, that Men of disagreeing Parties, and ways of Life, have forgotten to hate, and have met in the unanimous Advancement of the same Works. There the Soldier, the Tradesman, the Merchant, the Scholar, the Gentleman, the Courtier, the Divine, the Presbyterian, the 'Papist, the Independant, and those of Orthodox Judgment, have laid aside their Names of Distinction, and calmly conspir'd in a mutual Agreement of Labours and Desires: A Blessing which seems even to have exceeded that Evangelical Promise, That the Lion and the Lamb shall lie down together; for here they do not only endure each others Presence without Violence or Fear, but they work and think in Company, and confer their help to each others Inventions.
§ XXXIX Experimental Knowledge will not hinder Obedience.The last part of the general Interest of our Nation, in which I will survey the influence of Experiments, is Obedience to the Civil Government; and we ought to be very watchful that they prove not offensive to the Supreme Power; for seeing the King has honour'd them with his Royal Patronage, it is but just that the Prerogatives of his Crown should be no losers by their Increase. It is indeed a common Accusation, which is wont to be made against all manner of Knowledge, by those who have it not, that it renders Men mutinous, arrogant, and incapable of Superiors; but if this be ​admitted, we shall asperse human Nature and Government with the greatest Calumny. This were to affirm, that Men cannot exercise their Reason without being Factious and Unruly; and that Civil Government will be insupportable to all but ignorant Men and Fools; which is so for from being true, that it were easy to prove that those Nations which are void of all Arts and Knowledge, cannot be properly said to pay a right Obedience to their Sovereigns; but that the Subjection under which they live, rather deserves to be styl'd the Stupidity and Slavery of Beasts, than a just and a manly Submission.
But to limit this Question to the particular kind of Knowledge, which is now under debate, it is certain that the Skill of Nature ought so little to be suspected for making Men perverse and ungovernable, that it is the best Preservative against Disobedience. One of the principal Causes of this is a misguided Conscience, and opposing the pretended Dictates of God against the Commands of the Sovereign. This I have already shewn, that these Labours will moderate and reform by abolishing or restraining the Fury of Enthusiasm. Another is idle Poverty, which drives Men into Sullenness, Melancholy, Discontent, and at last into resistance of lawful Authority. To this Experiments will afford a certain Cure; they will take away all pretence of Idleness, by a constant course of pleasant Endeavours; they will employ Men about profitable Works, as well as delightful; by the Pleasure of their Discoveries they will wear off the Roughness, and sweeten the humorous Peevishness of Mind, whereby many are sowr'd into Rebellion.
But the most fruitful Parent of Sedition is Pride, and a lofty conceit of Mens own Wisdom; whereby ​they presently imagine themselves sufficient to direct and censure all the Actions of their Governors. And here that is true in Civil Affairs, which I have already quoted out of my Lord Bacon concerning Divine: A little Knowledge is subject to make Men headstrong, insolent, and untractable; but a great deal has a quite contrary Effect, inclining them to be submissive to their Betters, and obedient to the Sovereign Power.
The Science that is acquir'd by Disputation, teaches Men to cavil well, and to find fault with accurate Subtilty; it gives them a fearless Confidence of their own Judgments; it leads them from contending in Sport, to Oppositions in earnest; it makes them believe that every thing is to be handled for and against, in the State, as well as in the Schools. But the unfeign'd and laborious Philosophy gives no Countenance to the vain Dotages of private Politicians; that bends its Disciples to regard the Benefit of Mankind, and not the Disquiet; that by the Moderation it prescribes to our Thoughts about Natural Things, will also take away all sharpness and violence about Civil; the Work of that is so vast, that it cannot be perform'd without the Assistance of the Prince; it will not therefore undermine his Authority whose Aid it implores, that prescribes a better way to bestow our time, than in contending about little Differences, in which both the Conquerors and the Conquered have always reason to repent of their Success; that shews us the difficulty of ordering the very Motions of senseless and irrational Things; and therefore how much harder it is to rule the restless Minds of Men; that teaches Men Humility, and acquaints them with their own Errors; and so removes all overweening Haughtiness of Mind, and swelling Imaginations, that they are better able ​to manage Kingdoms than those who possess them. This, without question, is the chief Root of all the uneasiness of Subjects to their Princes. The World would be better govern'd, if so many did not presume that they are fit to sustain the Cares of Government. Transgression of the Law is Idolatry: The Reason of Mens contemning all Jurisdiction and Power, proceeds from their idolizing their own Wit; they make their own Prudence omnipotent; they suppose themselves infallible; they set up their own Opinions, and worship them. But this vain Idolatry will inevitably fall before Eperimental Knowledge; which as it is an Enemy to all manner of false Superstitions, so especially to that of Mens adoring themselves, and their own Fancies.
Sect. XL. The Conclusion, being a general Recommendation of this Design.I Have now at last brought my Reader by a tedious Compass, to the end of our Journey: And here I desire him to look back, and to make a Reflection on the Matters of which I have treated. In the first part of my Discourse I have alledg'd the Causes by which these Studies were suppress'd in all former Ages; which have been Interests of Sects, the Violence of Disputations, the plausible Arts of Speech, the Religious Controversies, the Dogmatical Opinions, the Poverty of the Undertakers, and the want of a continual Race of Experimenters. In the second I have shew'd by what Steps the Royal Society arose, what it has propos'd to attempt, what Course it has taken to make its Observations universal and perpetual; what Assistance has been afforded it to that Purpose, and about what Particulars it has been conversant. In the third I have try'd to free it from the false Scandals of Ignorance, and the Prejudices of several ways of Life, and ​to prove that its Effects will more immediately refer to our own Country.
My Reader now beholds an Assembly settled of many eminent Men of all Qualities, who have engag'd to bestow their Labours on a design so publick, and so free from all Suspicion of mean or private Interest. What Foundation they have within themselves, for defraying the Expence of their Trials and Intelligence, may be guess'd by their Number, which at this present amounts very near to two Hundred; as appears by this following Catalogue, which I have rang'd Alphabetically.
The King's Majesty, Founder and Patron. His Royal Highness the Duke of York. His Highness Prince Rupert. His Highness Ferdinand Albert, Duke of Brunswick and Lunenburgh.
The Duke of Albemarle, the Earl of Ailsbury, the Earl of Argile, the Lord Ashley, the Lord Annesly, Mr. Ashmole, Sir Robert Atkins, Mr. Austin, Mons. Auzout, Mr. Awbrey.
The Duke of Buckingham, the Lord George Berkeley, the Lord Brereton, Mr. Bagnal, Mr. Bains, Mr. William Balle, Mr. Isaac Barrow, Dr. George Bate, Dr. Bathurst, Dr. Beal, Mons. Beaufort de Frasars, Sir John Birkenhead, Mr. Blunt, Mr. Boyl, Mr. Brook, Dr. Bruce, Mons. Bullialdus, Mr. Burnet, Sir Edward Byshe.
The Lord Archbishop of Canterbury; the Earl of Clarendon, Lord Chancellor of England; the Earl of Carlisle, the Earl of Craford and Lindsay, the Lord Cavendish, Mr. Carkess, Mr. Carteret ​Dr. Charleton, Sir Winstone Churchill, Sir John Clayton, Sir Clifford Clifton, Mr. George Cock, Sir Richard Corbet, Dr. Cotton, Dr. Cox, Mr. Thomas Cox, Mr. Daniel Cox, Mr. Creed, Mr. Crispe, Sir John Clutter.
The Marquess of Dorchester, the Earl of Devonshire, the Earl of Dorset, Mons. Vital de Damas, Sir George Ent, Mr. Ellise, Mr. John Evelyn, Sir Francis Fane, Mons. le Febvre, Sir John Finch, Mr. Henry Ford, Sir Bernhard Gascoigne, Mr. Joseph Glanvile, Dr. Glisson, Mr. William Godolphin, Mr. Graunt.
The Lord Hatton, Mr. Haak, Mr. William Hammond, Mr. William Harrington, Sir Edward Harley, Sir Robert Harley, Mr. Harley, Dr. Henshaw, Mons. Hevelius, Mr. Abraham Hill, Mr. Hoar, Dr. Holder, Mr. Hook, Mr. Charles Howard, Mons. Huygens.
Mr. Richard Jones, the Earl of Kincardin, Sir Andrew King, Mr. Edmund King, the Earl of Lindsey, the Lord Bishop of London, Mr. Lake, Sir Ellis Leighton, Mr. James Long, Sir John Lowther, Mr. Lowther, Mons. Hugnes de Lyonne.
The Earl of Manchester, Mons. Nicholas Mercator, Dr. More, Dr. Jasper Needham, Dr. Needham, Mr. Thomas Neile, Mr. William Neile, Mr. Nelthorp, Mr. Newburgh, Sir Thomas Nott, the Earl of Peterburgh, Mr. Packer, Mr. Samuel Parker, Sir Robert Paston, Dr. John Pearson, Dr. Pell, Sir William Persall, Sir Peter Pett, Mr. Peter Pett, Mons. Petit, Sir. William Portman, Mr. Francis Potter, Mr. Povey, Dr. Power, Sir Richard Powle, Mr. Pepys.
The Lord Roberts Lord Privy Seal, the Lord Bishop of Rochester, Mr. Rolt, Mr. Rycaut, the Earl of Sandwich, the Lord Viscount Stafford, the Lord Stermont, Mr. Schroter, Sir James Shaen, Mr. Skippon, Sir Nicholas Slaney, Mr. Henry Slingsby, Mr. Smethwick, Mr. ​Edward Smith, Dr. George Smith, Mons. Sorbiere, Sir Robert Southwell, Mr. Alexander Stanhope, Mr. Thomas Stanley.
The Earl of Tweedale, Sir Gilbert Talbot, Sir John Talbot, Dr. Terne, Mr. Thomas Thyn, Dr. Thruston, Sir Samuel Tuke, Sir Theodore de Vaux, Mr. Vermuyden, Mons. Isaac Vossius.
The Lord Bishop of Winchester, Mr. Waller, Dr. Wallis, Mr. Waterhouse, Dr. Whistler, Mr. Joseph Williamson, Dr. Willis, Mr. Francis Willoughby, Mr. Wind, Mr. Winthorp, Mr. Woodford, Mr. Matthew Wren, Dr. Thomas Wren, Sir Cyril Wyche, Sir Peter Wyche, Mr. Wylde, the Lord Archbishop of York, the Lord Yester.
The present Council are these that follow: William Lord Viscount Brouncker, President; which Office has been annually renew'd to him by Election, out of the true Judgment which the Society has made of his great Abilities in all Natural, and especially Mathematical Knowledge.
Mr. William Aerskin, Dr. Peter Ball, Dr. Timothy Clerk, Mr. Daniel Colwall, Dr. Croon, the Lord Bishop of Exeter, Dr. Jonathan Goddard, Mr. Henry Howard of Norfolk, Mr. Henshaw, Mr. Hoskins, Sir Robert Moray, Sir Anthony Morgan, Dr. Merret, the Earl of Northampton, Sir Paul Neile, Mr. Oldenburgh, Sir William Petty, Dr. Pope, Dr. Wilkins, Dr. Christopher Wren.
In this number perhaps there may some be found, whose Employments will not give them leave to promote these Studies with their own Hands. But it being their Part to contribute jointly towards the Charge, and to pass Judgment on what others shall ​try; they will appear to be well nigh as useful as those that labour, to the main End of this Enterprize.
Whatever Revenue they shall raise by this or any other means, they intend thereby to make an Establishment for their Curators. To this Office they have already admitted some of their Fellows, whom they will employ according to their Studies and Sufficience: Some shall be sent to travel abroad to search for Discoveries; some shall constantly remain in London, and represent their Observations to the weekly Assemblies.
The Places of their Residence they have appointed to be two: one a College, which they design to build in London, to serve for their Meetings, their Laboratories, their Repository, their Library, and the Lodgings for their Curators: The other the College at Chelsea, which the King has bestow'd on them; where they have a large Inclosure to serve for all Experiments of Gardening and Agriculture; and by the neighbourhood of the River they have excellent Opportunity of making all Trials that belong to the Water.
And now as I have spoken of a Society that prefers Works before Words, so it becomes their History to endeavour after real Fruits and Effects. I will therefore conclude, by recommending again this Undertaking to the English Nation; to the bravest People, the most generous Design; to the most zealous Lovers of Liberty, the surest Way to ransom the Minds of all Mankind from Slavery.
The Priviledges that our King's Dominions enjoy for this End, appear to be equall'd by no other Country. The Men that we have now living to employ, are excellently furnish'd with all manner of Abilities: Their Method is already settled, and plac'd out of the reach of Calumny or Contradiction.
​The Work itself indeed is vast, and almost incomprehensible, when it is consider'd in Gross: But they have made it feasible and easy, by distributing the Burden. They have shewn to the World this great Secret, That Philosophy ought not only to be attended by a select Company of refin'd Spirits. As they desire that its reductions should be vulgar, so they also declare, that they may be promoted by vulgar Hands. They exact no extraordinary Preparations of Learning; to have found Senses and Truth, is with them a sufficient Qualification. Here is enough Business for Minds of all Sizes: And so boundless is the Variety of these Studies, that here is also enough Delight to recompence the Labours of them all, from the most ordinary Capacities, to the highest and most searching Wits.
Here first they may take a plain View of all particular Things, their Kinds, their Order, their Figure, their Place, their Motion: and even this naked Prospect cannot but fill their Thoughts with much Satisfaction, seeing it was the first Pleasure which the Scripture relates God himself to have taken at the Creation; and that not only once, but at the end of every Day's Work, when he saw all that he had made, and approv'd it to be good. From this they may proceed to survey the Difference of their Composition, their Effects, the Instruments of their Beings and Lives, the Subtilty and Structure, the Decay and Supply of their Parts; wherein how large is the space of their Delight, seeing the very Shape of a Mite, and the Sting of a Bee appears so prodigious. From hence they may go to apply Things together, to make them work one upon another, to imitate their Productions to help their Defects, and with the noblest Duty to assist ​nature, our common Mother, in her Operations; from hence to all the works of Mens hands, the divers Artifices of several Ages, the various Materials, the improvement of Trades, the advancement of Manufactures; in which last alone there is to be found in great Content, that many mighty Princes of the former and present Times, amidst the pleasures of Government, which are no doubt the highest in the World, have striven to excel in some Manual Arts.
In this spacious field their Observations may wander, and in this whatever they shall meet with, they may call their own. Here they will not only enjoy the cold contentment of Learning, but that which is far greater, of Discovering. Many things that have been hitherto hidden, will arise and expose themselves to their view; many methods of advancing what we have already, will come in their way; nay, even many of the loft Rarities of Antiquity will be hereby restor'd. Of these a great quantity has been overwhelm'd in the ruins of Time; and they will sooner be retriev'd by our labouring anew in the material Subjects whence they first arose, than by our plodding everlastingly on the antient Writings. Their Inventions may be soonest regain'd the same way by which their Medals and Coins have been found; of which the greatest part has been recover'd, not by those who sought for them on purpose in old Rubbish, but by digging up Foundations to raise new Buildings, and by plowing the Ground to sow new Seed.
This is the Work we propose to be encourag'd, which at once regards the discovering of new Secrets, and the purifying and repairing all the profitable Things of Antiquity. The Supply that is needful to finish it, will neither impoverish Families, nor ​exhaust a mighty Income. So near is Mankind to its Happiness, that so great an Attempt may be plentifully endow'd by a small part of what is spent on any one single Lust, or extravagant Vanity of the Time. So moderate is the Society in their desires of Assistance, that as much Charity as is bestow'd in England in one Year, for the relief of particular Poverty and Diseases, were enough for ever to sustain a Design, which endeavours to give Aid against all the Infirmities and Wants of human Nature.
If now this Enterprize shall chance to fail for want, of Patronage and Revenue, the World will not only be frustrated of their present Expectations, but will have just ground to despair of any future Labours, towards the increase of the Practical Philosophy. If our Posterity shall find, that an Institution so vigorously begun, and so strengthen'd by many signal Advantages, could not support itself; they will have reason in all times to conclude, That the long barrenness of Knowledge was not caus'd by the corrupt Method which was taken, but by the Nature of the Thing itself. This will be the last great Endeavour that will be made in this way, if this shall prove ineffectual; and so we shall not only be guilty of our own Ignorance, but of the Errors of all those that come after us.
But if (as I rather believe and presage) our Nation shall lay hold of this Opportunity, to deserve the applause of Mankind, the force of this Example will be irresistibly prevalent in all Countries round about us; the State of Christendom will soon obtain a new Face: while this Halcyon Knowledge is breeding, all Tempests will cease; the Oppositions and Contentious Wranglings of Science, falsly so call'd, will soon ​vanish away; the peaceable calmness of Mens Judgments will have admirable influence on their Manners; the sincerity of their Understandings will appear in their Actions; their Opinions will be less violent and dogmatical, but more certain; they; will only be Gods one to another, and not Wolves; the value of their Arts will be esteemed by the great Things they perform, and not by those they speak: While the old Philosophy could only at the best pretend to the Portion of Nepthali, to give goodly words, the New will have the Blessings of Joseph the younger and the belov'd Son; It shall be like a fruitful Bough, even a fruitful Bough by a Well whose Branches run over the Wall: It shall have the Blessings of Heaven above, the Blessings of the Deep that lies under, the Blessings of the Breasts and of the Womb: While the Old could only bestow on us some barren Terms and Notions, the New shall impart to us the Uses of all the Creatures, and shall enrich us with all the Benefits of Fruitfulness and Plenty.
FINIS.