The history of the Royal-Society of London for the improving of natural knowledge by Tho. Sprat.

THE HISTORY OF THE ROYAL SOCIETY. The THIRD PART. (Book 3)

THough it be certain,* 1.1 that the promoting of Experiments according to this Idaea, cannot injure the Virtue, or Wisdom of Mens minds, or their former Arts, and Mechanical Practices; or their e∣stablish'd wayes of life: Yet the perfect innocence of this design, has not been able to free it from the Cavill 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 Insti∣tution; or the new things it it likely to produce.

That it will probably be the Original of many new things, I am so far from denying, that I chear∣fully 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 de∣grees, by which Mankind has risen to this perfection of Arts, were to be condemn'd. If to be the Au∣thor of new things, be a crime; how will the first Civilizers of Men, and makers of Laws, and Foun∣ders of Governments escape? Whatever now de∣lights us in the Works of Nature, that excells 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 No∣velty, might as well have bin laid to its charge. It is not therefore an offence, to profess the introdu∣ction of New things, unless that which is introduc'd prove pernicious in itself; 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 Uni∣versal 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 my self; and said many things as I came along, which would have bin 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 hurt∣ing, that it will be many waies 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 Phy∣sic; 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 wayes 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 raysing a new Philosophy as we see it is in building a new London.

The First prejudice I am to wipe away,* 1.2 concerns the usual wayes of Education. For it is an obvious doubt; whether so great a change in Works, and O∣pinions, may not have some fatal consequence, on all the former Methods of Teaching, which have bin long setled, and approv'd by much Custom. And here many Good Men of severe, and ancient man∣ners, may seem to have reason, when they urge a∣gainst us; that the Courses of Trayning 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 un∣question'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 Boyes, or set up to be per∣form'd by Beginners in the School; but in an As∣sembly of Men of Ripe years: who while they be∣gin a new Method of Knowledge, which shall con∣sist 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 man∣ners of Education, will remain undisturb'd; because the practises of them, and the labors 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 Practises, whereby men are furnish'd for all the several Courses of Life, to which they may apply themselves. Of these praeparatory 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 pre∣sent Times: Some the Government, and Virtu of our Lives: Some the Method of reas'ning: Some the skill in the motions and measures of the Hevens, and the Earth, and all this great Frame of Visible things.

* 1.3First then I will make no scruple to acquit Ex∣perimental 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 waies of Ex∣pression 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.

Nor can there be any more jealousie concerning the Moral,* 1.4 and Political Rules of ordering mens lives. But they may still have the same influence, and au∣thority, and may be propos'd to our imitation, by the same praecepts, and arguments, of persuasion.

It is also as manifest,* 1.5 that the Art of teaching the Actions of former Ages; can from hence receive no dammage, 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 Historys of Men, and Government, than the Old, of which this doubt was ne∣ver rays'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.

First for all the Mathematical Sciences,* 1.6 they will still remain the same, and still continue to be learn'd, and taught, in the same Systemes, and Methods as be∣fore. Nothing that can now be discover'd will sub∣vert, 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 con∣tinue uncorrupt, at this present, when Learning is

restor'd. Seing 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 Conclu∣sion in all other Natural things, which only the Ma∣thematics have hitherto maintaind.

* 1.7Now then, this whole controversy is reduc'd to the alteration, which the Logic, and physics of the Anci∣ents, may receive by this change. As for their Me∣taphysics, they scarce deserve to have a place allow'd them in this consideration.

Nor does that prevail with mee, 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 Ex∣cess in the subtilty of mens wits, than in their thick∣ness: as we see those threads, which are of too fine a spinning, are found to be more useless, than those which are homespun, and gross.

Logic is the Art of Conceiving, Arguing, and Method. And notwithstanding all the progress which may hap∣pen in Natural Knowledge, all the several parts of Reas'ning, which it teaches in all manner of business, will continue the same. The operations, and powers 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 proposi∣tions, and conclusions; and therefore they will still re∣quire the same means, and exercises for direction. It is not the complaint of the promoters of Experiments, that men have bin wanting to themselves, in regula∣ting, disposing, or judging of their own thoughts. Nay they rather condemn them, for being wholy

imployd about the productions of their own minds, and neglecting all the works of Nature, that are with∣out them. It cannot therefore be suspected that these Inquisitive Men, should busy themselves, about al∣tering the Art of Discours, wherin they judge that mankind has bin already rather too Curious, than negligent.

The Last part that I shall mention,* 1.8 of the Learn∣ing that is taught, is the Systeme of Natural Philosophy. And it is in this alone, that I can allow, there will be any alteration made, by this reformation of Know∣ledge. 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 dammage 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. Per∣haps 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 infinit variety of Inventions, Motions, and Ope∣rations, 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 tast of its Fruits, and satisfy our selves with its plenty: insteed of Idle talking, and wandring, under its fruitless shadows; as the Peripatetics did in their first institu∣tion, and their Successors have done ever since.

* 1.9Thus for I have briefly examin'd 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 be∣hold, that many things of greater concernment, will arise, to supply the place of what shall be cut away. By this discours, 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 Vniversities. And it was but just, that we should have this tenderness, for the Interest of those magni∣ficent 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 thence the greatest part of our Modern Inven∣tions 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 Colo∣nies 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 bin wanting some for∣ward Assertors 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 pre∣judic'd, than advanc'd, what they make shew to promote. They have come as furiously to the purg∣ing of Philosophy, as our Modern Zealots did to the

reformation of Religion. And the one Party is as justly to be condem'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 Vniversities have withstood the fierceness of the ones zeal without knowledge; so there is no doubt, but they will also prevail against the violence of the others pretences to knowledge without pru∣dence.

But now after I have shewn that all the receiv'd forms of Education will be safe,* 1.10 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 no∣thing 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 Practise and Experiments, would not at least be as beneficial, as the other by Vniversal 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 re∣member 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 Ma∣terial Things, and grow familiar to visible Objects, be∣fore they enter'd on the retir'd Speculations of other more abstracted Sciences.

According to this counsail of the Father of Philo∣sophers, it would not be amiss, if before yong Scho∣lars be far ingag'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 Iudgment in Men: which if rightly consider'd, will confirm what I said, that perhaps we take a praeposterous cours in Education, by teaching General Rules, before Particular Things: and that therein we have not a sufficient Regard, to the diffe∣rent advantages of Youth and Manhood. We load the minds of Children with Doctrines, and Praecepts, to apprehend which they are most unfit, by reason of the weakness of their understandings; wheras they might with more profit be exercis'd in the considera∣tion of visible and sensible things; of whose impressi∣ons they are most capable, because of the strength

of their Memories, and the perfection of their Sen∣ses.

The first years of men being thus freed from any apprehensions of mischief by new Experiments:* 1.11 I will now proceed more boldly to bring them in a∣midst the Throngs, and Crowds of human 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 praeparation and direction. And to this purpose, I will treat of their usefulness, both in respect of mens public practise, and the privat go∣vernment of their own minds.

As to the first,* 1.12 it has bin an old complaint, that has bin long manag'd by men of business, against many sorts of Knowledge, that our thoughts are thereby in∣fected with such conceptions, as make them more unfit for action, than they would have bin, 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 unsetled, and con∣tentious; 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 obstinat; That thereby men become averse from a practical cours, and unable to bear the difficulties of action; That it emploies 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 Know∣ledge

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 di∣stempers which some other sorts of Learning are thought to bring with them.

* 1.13The 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 in∣ventive, and cavilling in their Arguments; and so ra∣ther teaches them to be witty in objecting, than rea∣dy in resolving, and diligent in performing. I confess the Ancient Philosophy will hardly be able to vindi∣cate 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 di∣sputing, 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 si∣news 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 Pra∣ctise.

* 1.14The 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 ob∣tain'd by human wit. 'Tis true indeed, there is no Knowledge or Science that can be acquitted from be∣ing too large, if their Professors have not the discre∣tion to know how far to proceed, and what mode∣ration 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 que∣stion and difficulty will perpetually beget another, and so (as one of the Ancients sayes) Ipsa tractatio, & questio quotidiè ex se gignet aliquid, quod cum desidiosâ delectatione vestiges.

To this danger perhaps Experiments may seem most expos'd, by reason of the infinit multitude of particulars, and innumerable variations of inquiries, that may be made. But the Royal Society has prevent∣ed 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 laborers, 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 ma∣ny 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.

* 1.15They 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 them∣selves will bear. I cannot deny, but a meer con∣templative man is obnoxious to this error: He con∣verses chiefly in his Closet, with the heads and noti∣ons of things, and so discerns not their bottoms neer 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 stand∣ing 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 wisdome.

From these inconveniences the Experimenter is se∣cure: He invents not what he does out of himself; but gathers it from the footsteps and progress of Na∣ture. He looks on every thing standing equal to it, and not as from a higher ground: He labors 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 pro∣duc'd.

He cleerly beholds all the secret accidents and turnings, advantages and failings of Nature. He indevors rather to know, than to admire; and looks upon admiration, not as the end, but the imperfection of our knowledge.

The next hindrance of Action,* 1.16 is an obstinacy of resolution, and a want of Dexterity, to change our ap∣prehensions 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 pervers sticking to the same things in all times, because he has somtimes found them to have bin 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 la∣ter makes none of his opinions irrevocable. The one if he mistakes, receives his errors from his Vnderstand∣ing; the other only from his Senses; and so he may correct, and alter them with more ease. The one fix∣es his opinions 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 know∣ledge: And from hence the one is inclin'd to be prae∣sumptuous, the other modest in his judgement.

The next pretence,* 1.17 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 altoge∣ther groundless. The solitary imaginations of Spe∣culative

Men are of all other the most easy: there a man meets with little stubborness 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 indure 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 labor of a practical cours; and have rather chosen to shut themselves up from the nois and preferments of the World, to convers in the shadow with the pleasant productions of their own fancies.

And this perhaps is the reason why the most extra∣ordinary men of Arts in all Ages, are generally ob∣serv'd to be the greatest Humorists: 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 plia∣ble to others tempers, and so they appear untracta∣ble, and unskilful in conversation.

From this I shall also free the Experimental Philoso∣pher. The satisfaction that he finds, is not imagina∣ry, 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 neerer to Practice. 'Tis true, that Knowledge which is only founded on thoughts and words, has seldom any other end, but the breed∣ing and increasing of more thoughts and words: But that which is built on Works (as his will be) will na∣turally 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; seing 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 toilsom, 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 im∣possible to him who has been ingag'd in these Studies, which require such an indefatigable watchfulness? What can overcome his diligence, who has bin able to sustain with patience the escapes; the delaies, the labyrinths of Nature? whom the repetition of so ma∣ny labors, so many failings, with which he meets, and so long attendance could not tire?

Another Principal mischief to be avoided,* 1.18 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 insensi∣bly to imitate them, without any manner of care how sutable 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 Ver∣tues more perfect than indeed they were: the Go∣vernments are represented better, and the waies 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 heroi∣cally 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 indeavoring 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 sovereign 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 pre∣sent time, and not three thousand years ago: though they permit us to reflect on what has bin done in for∣mer Ages; yet they make us chiefly to regard and con∣templat the things that are in our view. This cer∣tainly is conformable to the Design of Nature it self; which though it has fram'd our bodies in that man∣ner, that we may easily upon occasion turn about to look behind us; yet it has plac'd the Eies, the chief instruments of observation, not in our Backs, but in our Foreheads.

* 1.19The 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; becaus they both keep out of the way, in the shaddow; the one in his Library, arguing, objecting, defending, conclu∣ding with himself: the other in his Work-hous, 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 un∣like

those that we meet with in Civil affairs? and which most abounds with fears and doubts, and mi∣staken idaeas 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 nois of Cities, and the very brightness of Day it self af∣fright them: Like that Rhetorician, who having bin 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 alwaies 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 labors: And the same is also us'd by men of practical lives. This likeness of their Im∣ployments 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 prevail'd of late years, when that way of Learning florish'd. The Poets began of old to impose the de∣ceit. They to make all things look more venerable than they were, devis'd a thousand false Chimaeras; on every Field, River, Grove, and Cave, they bestow'd a Fantasm of their own making: With these they a∣maz'd the world; these they cloath'd with what shapes they pleas'd; by these they pretended, that all Wars, and Counsails, and Actions of men were administred. And in the modern Ages these Fanta∣stical Forms were reviv'd, and possess'd Christendom, in the very height of the Scholemens time: An infinit number of Fairies haunted every house; all Church∣es 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 scaring 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 cours of things goes quietly along, in its own true channel of Natu∣ral Causes and Effects. For this we are beholden to Experiments; which though they have not yet com∣pleted 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 re∣member, 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 Ex∣perimental 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 Labors of many, without wholly devouring the time of those that labor: That it will cure our minds of Romantic swelling, by shewing all things fa∣miliarly 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 neer resemblance to the business of life; and, That it draws away the shadows which either inlarge or dar∣ken human affairs. And indeed of the usual titles by which men of business are wont to be distin∣guish'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 gene∣ral Rules, without discretion, or mature deliberation. And lastly, the Prudent man is like him who pro∣ceeds on a constant and solid cours of Experiments. The one in Civil life neither wholly rejects the Wis∣dom of Ancient or Modern times: The other in Phi∣losophy has the same reverence for former Ages, and re∣gard 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, se∣vere, and deliberate examination of things, they both rays their Observations, which they do not suf∣fer to lye idle, but use them to direct the actions, and supply the wants of human life.

* 1.20Besides what I have said of the help, which Ex∣periments 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 privat 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 Extravagan∣ces, 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 joyes, and irregular griefs, by which the lives of most men become miserable, or guilty: we shall find, that they are chiefly produc'd by Idle∣ness, and may be most naturally cur'd by diversion. Whatever Art shall be able to busy the minds of men, with a constant cours of innocent Works, or to fill them with as vigorous, and pleasant Images, as those 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 prae∣cepts 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 te∣nour of my discours: 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 its labors will contain the most affecting, and the most diverting Delights: and that thence it has power e∣nough to free the minds of men from their vanities, and intemperance, by that very way which the great∣est Epicure has no reason to reject, by opposing plea∣sure against pleasure.

And I dare challenge all the corrupt Arts of our Senses, or the devices of voluptuous wits, to pro∣vide fuller, more changeable, or nearer objects, for the contentment of mens minds. It were indeed to be wish'd, that severe virtu 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 cours of Study, which will not affright us

with rigid praecepts, or sou'r looks, or peevish com∣mands, but consists of sensible pleasure, and besides will be most lasting 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 no∣thing but the pleasures of their senses? They may here injoy them without guilt or remors. 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 praeparation requir'd to fit them for such indeavors. As soon as they have the use of their hands, and eies, and common sense, they they are sufficiently furnish'd to undertake them: Though we cannot comprehend the Arts of men without many praevious Studies, yet such is the indul∣gence 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 understand∣ing of itself.

Thus neither the sensual mind, has any occasion to contemn Experiments as unpleasant, nor the idle as burdensome, or intollerable, nor the virtuous as unworthy of his labors. 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 so usefully and successfully employd?

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 va∣rious 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, whome not only the greatest, and noblest objects, but every sand, every pible, 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 leasure given to the mind, to recover itself from any sudden fury: then how much more effectual Medicines, against the same di∣stempers, may be fetch'd from the whole Alphabet of Nature, which represents itself to our Consideration, in so many infinit Volumes!

I will now proceed to the weightiest,* 1.21 and most solemn part of my whole undertaking; to make a defence of the Royal Society, and this new Experi∣mental 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 Man∣kind, each Country, and now almost every Family, do so widely disagree among themselves. I cannot expect that what I shall say will escape misinterpre∣tation, though it be spoken with the greatest sim∣plicity,

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 di∣stracted, that what appears to be Piety to some Chri∣stians, is abhorr'd as the greatest superstition, and heresy by others.

However to smooth my way as much as I can, and to 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 Iesus Christ, it were so far from deserving protection, that it ought to be ab∣horr'd by all the Politic, and Prudent; as well as by the devout Part of Christendom. And this I pro∣fess, I think they were bound to do, not only from a just dread of the Being, the Worship, the Omnipo∣tence, 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 least al∣terations 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 Hevenly Doctrines, by which not only the eternal condition of men is secur'd, but their natural Reason, and their Temporal safety ad∣vanc'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 virtu:

he will remove all human Actions, from their firmest center: he will even deprive himself, of the praero∣gative of his Immortal Soul; and will have the same success, that the Antient Fables make those to have had, who contended with their Gods, of whom they report, that many were immediatly turn'd into Beasts.

With these apprehensions I come to examin the Objections, which I am now to satisfy: and having calmly compar'd the Arguments of some devout men against Knowledge, and chiefly that of Experiments; I must pronounce them both, to be altogether inof∣fensive. 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 pre∣sent, as upon the probable effects of their Enterprise; I will bring it to the test through the chief Parts of Christianity; and shew that it will be found as much avers from Atheism, in its issue and consequences, as it was in its original purpose.

The public Declaration of the Christian Religion, is to propose to mankind, an infallible way to Salva∣tion. Towards the performance of this happy end, besides the Principles of Natural Religion, which con∣sists 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 suf∣ficient Examples, and Doctrines to acquaint us with divine things, and carry us to Heven. In every one of these, the Experiments of Natural things, do nei∣ther darken our eies, nor deceive our minds, nor deprave our hearts.

* 1.22First 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 con∣firm 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 tryes, 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 con∣sented in the same conclusion. How can he then re∣frain from embracing this common Truth, which is witness'd by the unanimous approbation of all Coun∣tries, the agreement of Nations, and the secret ac∣knowledgment of every mans breast?

'Tis true his employment is about material things. But this is so far from drawing him to oppose invi∣sible 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 it∣self to all mens eies; but an infinit 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 mans Blood, and the prodigious streams that continually flow unseen from every Body: Ha∣ving found that his own senses have been so far as∣sisted by the Instruments of Art, he may sooner ad∣mit,

that his mind ought to be rays'd higher, by a Hevenly 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?

Thus he is praepar'd to admit a Deity,* 1.23 and to em∣brace the consequences of that concession. He is also from his Experiments as well furnish'd with Ar∣guments to adore it: he has always before his eys the beauty, contrivance, and order of Gods Works: From hence, he will learn to serve him with all reverence, who in all that he has made, consulted Ornament, as well as Vse.

From hence he will best understand the infinit di∣stance between himself, and his Creator, when he finds that all things were produc'd by him: whereas he by all his study, can scarce imitate the least effects, nor hasten, or retard the common cours 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 expos'd. 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 of∣fer'd up to Heven, from the mouth of one, who has well studied what he commends, will be more suta∣ble 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 mu∣string,

and naming, and looking into the Nature of all the Creatures. This had bin the only Religion, if men 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 re∣ject all Natural Philosophy, he may blot Genesis, and Iob, and the Psalms, and some other Books, out of the Canon of the Bible. God never yet left himself with∣out 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 ex∣traordinary signs, when men were diligent in the works of his hands, and attentive on the impressions of his footsteps in his Creatures.

It is almost a proverbial speech, That the most Learn∣ed 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 insteed of obeying the Iewish Law, which for∣bids us to offer up to God a Sacrifice that has a Ble∣mish, 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 Vnderstanding.

If there can be found any colour for this observati∣on, That the light of Reason should produce a spiri∣tual 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 con∣viction, that in most Countries God has been wor∣ship'd

in a form proportionable to that kind of Natu∣ral Philosophy in which they excell'd. In Persia, where the skill of the hevenly Motions first began, they had their Temples on the Top of Hills, and open to the Air. In Aegypt they had the best opportunities of stu∣dying the Nature of living Creatures; by reason of that variety which their River and their Land pro∣duc'd. And their Religious Mysteries were contain'd in Hieroglyphics, 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 know∣ledge 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 tho∣rowly, they had never done it: So true is that say∣ing of my Lord Bacon, That by a little knowledge of Nature men become Atheists; but a great deal returns them back again to a sound and Religious mind. In brief, if we rightly apprehend the matter, it will be found, that it is not only sottishness, but pro∣phaness, for men to cry out against the understand∣ing 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.

But the chief part of our Religion,* 1.24 on which the certainty of all the rest depends, is the Evangelical Doctrine of Salvation by Iesus Christ. In this there is nothing, from which he that converses much with Na∣ture, can be thought to be more avers than others;

nay, to which he may not be concluded to be more inclinable, on this very account; seing it has all bin prov'd to him his own way. Had not the appear∣ance of Christ bin strengthen'd by undeniable signs of almighty Power, no age nor place had bin 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 God∣head.

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 Heven? 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 mans Opinions, unless he sees the operations of his hands agree with them? Christ himself requires no more of any of his Follow∣ers: For he commanded his Disciples not to believe him, but the Works that he did. Does he think that it is the most honorable Labor to study the benefit of Mankind? to help their infirmities? to supply their wants? to ease their burdens? He here may be∣hold the whole Doctrine of Future Happiness, intro∣duc'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 admi∣ring this Saviour, whose Design is so conformable to his own, but his Ability so much greater? What jea∣lousie 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 touch'd 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 cours by which they receive all their Natural Know∣ledge.

The last Doctrinal part of our Religion,* 1.25 I shall men∣tion, consists of those Doctrines which have been long since deduc'd by consequences from the Scripture, and are now setled in the Body of that Divinity, which was deliver'd down to us by the Primitive Church, and which the generality of Christendom em∣braces. 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 can∣not stand before the impartiality of Philosophical In∣quisitions, But this surmise has no manner of founda∣tion. These Superstructures are of two sorts: either those of which a man may have a cleer 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 chara∣cter of Truth, that they are vulgar. But now to∣wards the consenting to the last, there is nothing bet∣ter than to believe them in gross: And for this he is as well prepar'd as any other Philosopher. If we sup∣pose him sufficiently convinc'd 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, not∣withstanding 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 expressi∣ble to our Reason. What good can he then do? se∣ing 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 Christia∣nity 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 it is useless, by reason of their sublimity; in others, because of their commoness. How small assistance it brings, may be seen in those very points, in which its Empire seems most to be plac'd, in Gods Decrees, his Immateriality, his Eternity, and the holy Mystery of the Trinity: In all which we are only brought into a more learn∣ed darkness by it; and in which unfathomable

Depths a plain Believing is at last acknowledg'd by all to be our only Refuge. The truth is, notwith∣standing the great stir they have made about Religi∣on, if we had only follow'd their light, we had still worshipp'd the Creator and Redeemer of the World, under the same title by which their Praedecessors did formerly at Athens, as the Vnknown 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, seing where Reason takes place it will only convince them who are of the same opinions in Philo∣sophy 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 re∣store it again by new Miracles. Religion ought not to be the subject of Disputations: It should not stand in need of any devices 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 pro∣mulgation, a common apprehension, and sense e∣nough to understand the Grammatical meaning of ordinary words. Nor ought Philosophers to regret this divorce: seing 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 Philistims by seising on the Ark: who by the same action, depriv'd the People of God of their Religion, and also brought a Plague amongst them∣selves.

* 1.26Thus far I trust it will be confess'd, that Experi∣ments are unblameable. But yet there is much more behind, of which many pious men are wont to ex∣press their jealousy. For though they shall be brought to allow, that all these Doctrines, which I have nam'd, 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 de∣votion appear ridiculous, and to bring the strictness of holy life out of fashion: and that so they will si∣lently, and by piece-meals, demolish Religion, which they dare not openly encounter. I will therefore next endeavor the removal of these scruples, though I sufficiently understand, that it is a very difficult Work, to confute such popular, and plausible er∣rors, which have the pretence of the caus 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 bin 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 later consists chiefly of two kinds: an humble submission to Divine Prophecies, and a careful observance of all remarkable Providen∣ces. 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 en∣mity against the things themselves.

The sum of the whole Doctrine of Prophecies is this, that the Great Creator of the World has the Praerogative of foreseeing, appointing, and praedi∣cting 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 infinit Wisdom has still the like ability to do the same: that whenever such praedictions are accompanied, with undeniable Testimonies of their being sent from Heven, they ought to be praefer'd before all human Laws.

The true Foundation of Divine Prodigies, is much of the same Nature with the other. It relyes on these suppositions, that all the Creatures are subject to Gods 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, accor∣ding to his pleasure: that this he has often done heretofore: that still his Arm it not weaken'd, 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 pe∣culiar design of punishing, or rewarding, or fore∣warning mankind.

To the belief and assertion of these Doctrines, we are oblig'd by the very end of Religion itself. But yet their counterfeit colors have seduc'd many vir∣tuous 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 an∣cient 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 Hevenly Authority.

We are guilty of false interpretations of Provi∣dences, 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 privat aspect, or particular accidents to have some universal signification. Though both these may seem at first to have the strictest appear∣ance of Religion, yet they are the greatest usurpa∣tions on the secrets of the Almighty, and unpardo∣nable praesumptions on his high Praerogatives of Pu∣nishment, and reward.

* 1.27 And now if a moderating of these extravagances must be esteem'd prophaness, I profess, I cannot ab∣solve the Experimental Philosopher. It must be grant∣ed, that he will be very scrupulous, in believing all manner of Commentaries on Prophetical Visions, in giving liberty to new praedictions, and in assign∣ing the causes, and marking out the paths of God's Iudgments, amongst his Creatures.

He cannot suddenly conclude all extraordinary

events to be the immediat 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 sud∣denly inclin'd, to pass censure on mens eternal condition, from any Temporal Iudgments that may befall them; because his long convers with all mat∣ters, 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: seing he is so rigid, in examining all particular matters of Fact: He cannot be forward to assent to Spiritual Raptures, and Revelations: becaus he is truly ac∣quainted with the Tempers of mens Bodies, the Com∣position 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 Irreli∣gious. 'Tis true, to deny that God has heretofore warn'd the World of what was to come, is to contra∣dict the very Godhead itself: But to reject the sense, which any privat man shall fasten to it, is not to dis∣dain the Word of God, but the opinions of men like our selves. To declare against the possibility, that new Prophets may be sent from Heven is to insinuat that the same infinit Wisdom which once shew'd it∣self 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 circumspe∣ction, that the Reason of men be not over-reach'd. To deny that God directs the cours 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 o∣ver 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 honor of his Government, that he guids the whole Creation, in its wonted cours 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 use of extraordinary justice to pu∣nish, or reward.

Let us then imagin our Philosopher, to have all slowness of belief, and rigor of Trial, which by some is miscall'd 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 al∣low'd, that he is alwayes 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 Antient Miracles? or does he not rather confirm them the more, by confining their number, and ta∣king 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 Heven? or do not they rather in∣danger it, who still venture all its Truths on so ha∣zardous a chance? Who require a continuance of

Signs, and Wonders, as if the works of our Savior and his Apostles had not bin sufficient: who ought to be esteem'd the most carnally minded? the Enthusi∣ast, 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 neer 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 pur∣pose 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, becaus they must needs be Hypocrites, having the artifice in their keeping: to the deceiv'd, because if their eies 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 bin 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 compa∣rison between his power, and the works of any o∣thers, but only between the several ways of his own manifesting himself. Thus if they lessen one heap yet they still increas 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 rais to the height of Wonders, by the exact Discovery, which they make of their excel∣lencies: while the Enthusiast goes neer to bring down the price of the True, and Primitive Miracles, by such a vast, and such a negligent augmenting of their number.

* 1.28By this I hope it appears, that this Inquiring, this scrupulous, this incredulous Temper is not the dis∣grace, but the honor of Experiments. And there∣fore I will declare them to be the most seasonable study, for the present Temper of our Nation. This wild amuzing mens minds, with Prodigies, and con∣ceits of Providences, has been one of the most con∣siderable causes of those spiritual distractions, of which our Country has long bin the Theater. This is a vanity, to which the English seem to have bin always subject above others. There is scarce any Modern Historian, that relates our Forein 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 praedictions, that pass'd about amongst them, on little or no foundations. And at this time, especially this last year, this gloomy, and ill-boding humor has prevail'd. So that it is now the fittest sea∣son for Experiments to arise, to teach us a Wisdome, 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 Antient Times.

There have bin 'tis true, some peculiar occasions, wherein God was pleas'd to convince the World from Heven, 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 praevailing wicked∣ness: Upon the account of the two first, we have no reason to expect Wonders in this Age: becaus all sorts of Knowledge do so much abound; and becaus we have a Religion already establish'd, against which the Gates of Hell shall never praevail.

The Third Time has bin, when God has taken to himselfe, the Exemplary Punishment of some haynous 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 con∣fess, that even at this present, God may declare him∣selfe, against the Iniquities of men, by the supernatu∣ral Tokens of his displeasure. But yet the Inter∣pretation 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 Iudgments: 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 Counsails.

Whenever therefore a hevy calamity falls from Heven on our Nation, a universal Repentance is re∣quir'd;

but all particular applications of privat men, except to their own hearts, is to be forborn. Eve∣ry man must bewail his own Transgressions, which have increas'd the Public misery. 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 mis∣carriages of those parties, that differ from his own, and by reproving them, as the Authors of such mis∣chiefs, he is grosly mistaken: For that is not to re∣pent, but to make a Satyr: That is not an Act of humiliation, but the greatest Spiritual Pride.

It is indeed a disgrace to the Reason, and honor of mankind, that every fantastical Humorist should pre∣sume to interpret all the secret Ordinances of Heven; 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 lye under his Feet. There can be nothing more injurious than this, to mens public, or privat peace. This with∣draws our obedience, from the true Image of God the rightfull Soveraign, and makes us depend on the vain Images of his pow'r, which are fram'd by our own imaginations. This weakens the con∣stancy of human actions. This affects men with fears, doubts, irresolutions, and terrors. It is usually ob∣serv'd, that such presaging, and Prophetical Times, do commonly fore-run great destructions, and revoluti∣ons 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 me∣lancholy, this frightful, this Astrological humor dis∣arms mens hearts, it breaks their courage; it con∣founds 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 ine∣vitably threatn'd them from Heven.

The last accusation concerns that which is necessa∣ry to a holy life,* 1.29 the mortifying of our Earthly desires. And here the men of a retyr'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 leasure to reflect on another life, while we are so taken up a∣bout 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 Rode wherin to travail; 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 labors of our Senses. This Obje∣ction appears at first sight somwhat terrible: But I come the more boldly to answer it, because there are involv'd in the same indictment, all the most in∣nocent Arts, and civil Actions of men, which must either stand, or fall with Experiments in this Tri∣al.

First then I will allege, 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 as∣sistance, 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 Gods Iustice, 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 service∣able to the World. If it shall not seem to contribute towards Godly sorrow, or Contrition: It will give us more opportunities of Charity, Affability, Friend∣ship, 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 cheer∣ful, the friendly: Of both which kinds I will not say whether is to be prefer'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 eies of all beholders; and to allure them to submit to the honorableness, the gentleness, the easiness of its yoke. And this methinks is evident in our Saviors 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 un∣dergo in his own mind; for he perform'd his Fast, and his Agony alone, in the Wilderness, and the Gar∣den.

In the next place I will affirm, That it is improba∣ble that even the hardest and most rigorous parts of Mortification itself should be injur'd by these Studies more than others; seing many duties of which it is compos'd, do bear some resemblance to the qualifi∣cations

that are requisit in Experimental Philosophers. The spiritual Repentance is a careful survay of our for∣mer 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 him∣self; 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 de∣stroy, but only exalt our Tempers; it may well be concluded, that the doubtful, the scrupulous, the di∣ligent Observer of Nature, is neerer 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 vin∣dication, when it may be fairly maintain'd, that the true and unfain'd Mortification is not at all inconsi∣stent with mens consulting of their happiness in this world, or being emploi'd about earthly affairs. The honest pursuit of the conveniences, decences, 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 Na∣ture 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 sanctifie our Natures were not to renew, but to destroy them. When we are commanded to put off the old man, we are not injoin'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 De∣sire is condemn'd: The Piety and Innocence of our Lives, and not the utter change of our Estate, is re∣commended. Seing 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 op∣posite one to another, that Religion may properly be styl'd 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 e∣nough: For if they deny it, they will reduce man∣kind into a condition which is literally wors than that of the Beasts that perish; seing 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 labor for the advantages of Living, which are injoy'd by others? If this be re∣fus'd me, we shall not deprive it of that honor 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 hevenly things? If so, how far short were the very Apostles of this character of Sanctity, which these men would prescribe us? What Traffic, what Commerce, what Government, what secular Em∣ployment could be allow'd? 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 mens opinions of ho∣liness: And then I will make no scruple to say, that the Philosopher defiles not his mind when he labors 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 ima∣gin'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 con∣ceiv'd in his unspotted mind, why may they not in∣nocently enter into ours? For if there be any pollu∣tion 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.

And now having insisted so long on the parts of the Christian Religion in general,* 1.30 it will be less needful that I should be large in vindicating this Design from the imputation of being praejudicial 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 praejudic'd by the light of Reason, nor by the improvements of Knowledge, nor by the advance∣ment 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 incounters, and by what Arguments it ought to de∣fend itself.

The true and certain interest of our Church is to de∣rive its Doctrine from the plain and unquestion'd parts of the Word of God, and to keep itself in a due sub∣mission 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 main∣tain'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 dis∣sent from the Church of Rome, but on the Tenents of the Separatists. The grounds on which it proceeds are different from Both: And they are no other but the Rights of the Civil Power, the imitation of the First uncorrupt Churches, and the Scripture expound∣ed by Reason: From whence may be concluded, that we cannot make War against Reason, without under∣mining our own strength, seing it is the constant wea∣pon we ought to employ.

From this I will farther urge, That the Church of England will not only be safe amidst the consequen∣ces of a Rational Age, but amidst all the improve∣ments of Knowledge, and the subversion of old Opi∣nions about Nature, and introduction of new ways

of Reasoning thereon. This will be evident, when we behold the agreement that is between the pre∣sent 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 cours to bring this about; each of them passing by the corrupt Copies, and referring themselves to the perfect Originals for their instructi∣on; 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 ha∣ving forsaken the Ancient Traditions, and ventur'd on Novelties. They both suppose alike, that their Ance∣stors might err; and yet retain a sufficient reverence for them. They both follow the great Praecept of the Apostle, of Trying all things. Such is the Harmony between their Interests and Tempers. It cannot there∣fore be suspected, that the Church of England, that arose on the same Method, though in different works; that Heroically pass'd thorow the same difficulties, that relies on the same Soveraign'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 increas 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 neerer 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, Intel∣ligence, Discovery, Navigation, or any sort of Mecha∣nics;

how could it be fit for the present Genius of this Nation? What greater advantage could its ad∣versaries have against it? How should we be able to reconcile these two titles, which so justly belong to our King, of Defender of the Faith, and Patron of Experimental Knowledge.

But in this I am not only incorag'd to promise, that our Church will be out of all danger; but to recom∣mend this Enterprise to it, as that which will become its other excellencies, and is most worthy of its prote∣ction. And I shall most humbly represent to its con∣sideration, that this is not only an honorable 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 judg∣ing, 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 Elizabeths Reign: And ever since that time Experimental Learning has still retaind some vi∣tal heat, though it wanted the opportunities of ri∣pening itself, which now it injoys. The Church of England therefore may justly be styl'd the Mother of this sort of Knowledge; and so the care of its nou∣rishment and prosperity peculiarly lyes upon it.

And indeed this is an honor which seems reserv'd for it alone. From 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 emi∣nent in this way, yet are not in a condition to pro∣mote

it by themselves: For either they have not the incoragement 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 Public Worship.

The Church of Rome has indeed of late look'd more favorably 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 Iesuits to bestow some labors about Natural Observations, for which they have great advantages by their Travails; and their Clergy may justly claim some share in this honor, as long as the Immortal Names of Mersennus and Gas∣sendus shall live.

But still it is a question, Whether that Church does not rather connive at, than really intend its pro∣gress. They have indeed seiz'd on some parts of New Philosophy; but perhaps it is only with the same po∣licy that we often see great Monarchs use, in retain∣ing some out-Province of their Empire; who, though they find that the benefit does not countervail the charge of keeping it, yet will not wholly quit their Interest in it, lest their Neighbors should get possessi∣on, and fortifie 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 jealousie 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 before hand, against any alterations in Reli∣gious affairs, which this Age may produce. If we compare the changes to which Religion has bin always subject, with the present face of things, we may safe∣ly 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 chac'd out of the World, by the remem∣brance 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 Spiritu∣al, 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 affectionat request, That the Church of England would provide to have the chief share in its first ad∣venture; That it would persist, as it has begun, to incorage 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 Sercher into Nature. That could not be justly expected from me: For there is no man that makes an Apology for any Ge∣neral way, who will take upon him to make good all the actions of all privat men who profess it. It is enough for my purpose, if it shall be granted, that however some Experimenters may be inclinable to ir∣religion; yet this rather proceeds from their own Genius, than from any corruption that could be con∣tracted from these Studies; and that if the same men had profess'd Physic, or Law, or even Divinity itself, they would have bin in like manner disaffected to∣wards hevenly things.

I cannot deny, but that some Philosophers, by their carelesness of a Future Estate, have brought a discre∣dit 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 Philo∣sophy? It is easy for men to fall into gross errors, and to mistake the wrong causes for the True, in the judgement 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 imagin the bad to arise from the good, and so condemn both together; where∣as 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 bin negligent in the Worship of God: yet perhaps they have bin driven on this prophaness by the late extravagant excesses of Enthusiasm. The infinit pretences to Inspiration, and immediat Commu∣nion

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 bin so exorbi∣tant, if the others had kept within more moderat 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 heighthen'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 indeavoring 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 decreas 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 prodigi∣ously decay'd. The Generality of Christendom is now well-nigh arriv'd at that Fatal condition, which did immediatly 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 privat: In public they observ'd its Rules with much solemni∣ty, but in privat 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 in∣telligible, and natural, and practicable Doctrines. The Medicines for Religious distempers must be changeable according to the Diseases: And in this

we may imitate Christ himself in his Method of heal∣ing 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 a 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 subtil, refin'd, or Enthusiastical time.

Such is the present humor of the World; and such must be the cours of its cure. Men must now be told, that as Religion is a hevenly thing, so it is not utterly avers from making use of the Rules of human Pru∣dence, 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 Prae∣cepts 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 them∣selves and their own opinions ador'd, while they on∣ly seem zealous for the honor 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 all others that agree not with them in some particulars. Upon this, they have strait the reproch∣ful Term of Atheist to cast upon them; which though it be a Title that ought only to be employ'd against the bold and insolent defyers of Heven 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 unchari∣tableness, 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 Virtu, by the offices of society, by the contem∣plation of Gods visible Works, and such easy and rational Arguments. Next to the succor of divine Power, this is the most probable way to preserve the Christian Faith amongst us: If God has not in his wrath resolv'd to transplant it into some other quar∣ter of the Earth, which has not so much neglected his Goodness. This indeed were a revolution, which cannot be thought on without horror. The subver∣sion 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 Hevens were dark∣en'd, the Temple shook, the Veil was Rent, the Earth trembled, and the Philosopher had reason to cry out, that either Nature was dissolving, or the God of Nature dying.

* 1.31I will now enter on the next member of my Divi∣sion, 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 them∣selves?

Whether there be any ground of hope from Expe∣riments, towards this Work?

And whether if such Arts shall hereby happen to multiply, they will not ruine those Trades, that are already setled?

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 indeavor the increas of Mechanic contrivances: that the enterprize is proper for a mixt Assembly: that the cours, which they observe towards it will be effectual: and that the increas of such Operations will be inoffensive to others of the same kind, that have been formerly discover'd.

Before I examin these several heads apart, perhaps it will not be an impertinent labor, to take one ge∣neral 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 teach∣es all men, to indeavor their own praeservation. For the peaceable injoyment of these, they combin'd in∣to Families, and little Leagues, which were the be∣ginnings of Civil Government. But finding that all places did not bring forth all things, for Clothing, Food, and Defence; they either violently seis'd on what their Neighbors possess'd, or else they fairly a∣greed on a mutual exchange of the productions of their soyls. This Trafic 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 Labor, 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 Mony.

This was the first Original of Trade, which from a narrow commerce between the Hills, the Vallies, the Woods, the Plains, and the Rivers, that bor∣der'd one upon another, is since extended to the whole compass of the Earth. For in cours 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 persuaded them to live quietly under 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.

Then first, all the differences of Living, and the advantages of Strength, and Empire did shew them∣selves. Then some took on them to Rule, some to assist, or counsail 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 persua∣ded, or constrain'd all the rest to serve them with their Bodies. Thence sprung all the Arts of conveni∣ence,

and pleasure, while the one part of men would not be content to live according to the first plainess 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 Clothing, the varieties of recreati∣ons 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.

This is the most Natural Method of the foundation,* 1.32 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 dis∣cover'd America: or from our own Seas, and Lands, that have bin long search'd into, and Inhabited.

If ever any more Countrys which are now hidden from us,* 1.33 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 hi∣therto 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 supply'd us with some new artificial Engine, and Contrivance.

And that our Discoveries may still be inlarg'd to farther Countrys, it is a good proof, that so many spatious 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 con∣cluded, 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 as∣suming the vain prophetic Spirit, which I lately con∣demn'd, we may foretell, that the Discovery of ano∣ther new World is still behind.

To accomplish this, there is only wanting the In∣vention of Longitude, which cannot now be far off, seing it is generally allow'd to be feasible, seing so many rewards are ready to be heap'd on the Inven∣tors; and (I will also add) seing 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 Nee∣dle did before. And then our Posterity may outgo us, as much as we can travail farther than the Ancients; whose Demy-Gods, and Heroes did esteem it one of their chief exploits, to make a Journy as far as the Pillars of Hercules. Whoever shall think this to be a desperat business, they can only use the same Argu∣ments, wherewith Columbus was at first made ridicu∣lous: if he had bin discorag'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 daies before he had a fight of Land, we had lost the knowledge of half the World at once.

And as for the new-discover'd America:* 1.34 'Tis true that has not bin altogether useless to the Mechanic Arts. But still we may ghess, that much more of its bounty is to come, if we consider, that it has not yet bin shewn above Two hundred years: which is scarce enough time, to travail it over, describe, and mea∣sure it, much less to pierce into all its secrets. Besides this, a good part of this space was spent in the Con∣quest, and setling the Spanish Government, which is a season improper for Philosophical discoveries. To this may be added, that the chief design of the Spaniards thither, has bin 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 be∣comes their slaves. And how unfit the Spanish humor 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 exer∣cise any Manual Crafts, and permit the profit of them, to be carry'd 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 af∣fairs: America will appear quite a new thing to us;

and may furnish us with an abundance of Rarities both Natural, and Artificial; of which we have bin almost as much depriv'd by its present Masters, as if it had still remain'd a Part of the unknown World.

* 1.35But Lastly to come nearer home, we have no ground to despair, but very much more matter, which has bin yet unhandled, may still be brought to light, even in the most civil, and most Peopled Countries: whose Lands have bin throughly measur'd, by the hands of the most exact Surveyors; whose under∣ground Riches have bin accurately pry'd into; whose Cities, Islands, Rivers, and Provinces, have bin describ'd by the labors of Geographers. It is not to be doubted, but still there may be an infinit num∣ber 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 Moun∣tains, in the bottoms 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 eies 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 contain'd in the visible Univers be∣fore: And even this is not yet brought to perfection. The chief labors that are publish'd in this way, have bin the Observations of some Fellows of the Royal So∣ciety. Nor have they as yet apply'd it to all subjects, nor tried it in all materials, and Figures of Glass.

To the eies therefore there may still be given a vast addition of Objects: And proportionably to all

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.

The next Increas of Manual Arts,* 1.36 which is proba∣ble to succeed, may happen by the farther Trans∣planting, 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 re∣ceive: and also because many of the most fertil Countrys contain large spaces, that are utterly barren.

This Work then may be farther advanc'd, by three kinds of indeavors.

The First by Transplanting out of one Land into another, of the same scituation in respect of the He∣vens. This may be tri'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 the Soil should not be as good where the Sunsets, as where it rises: Seing there are parts of both, which lye under the same influence of that, and the other Celestial Bodies, to whose kindly heat and Neighbor∣hood, the Oriental Nations are suppos'd to owe their advantages. This also may be attempted in our Northern Climats: 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 ac∣complish'd by carrying and transplanting living crea∣tures and Vegetables from one Climat to another. This will be very beneficial, though it will be perform'd 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 somtimes the alteration will be for the wors; as the Vine of France brought into England, and the Horses and Dogs of England into France; both which are found to degenerat exceed∣ingly: Their Soil, and their Sun, it seems, being fit∣ter to produce things of pleasure and delight; and our Air and our Earth being more proper to beget valor 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 Hasel; while theirs are beautifi'd with Apples, Pears, and Cherries.

Now then, in every one of these Transplantations, the chief Progress that has hitherto bin made, has bin rather for the collection of Curiosities to adorn Cabi∣nets and Gardens, than for the solidity of Philosophi∣cal Discoveries: Yet there may be a prodigious ad∣vantage 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 pro∣fit, but a greater delight will also follow thereon.

And for our incoragement, whatever attempts of this Nature have succeeded, they have redounded to the great advantage of the Vndertakers. The Orange of China being of late brought into Portugal, has drawn a great Revenew every year from London alone. The Vine of the Rhene taking root in the Canaries, has produc'd a far more delicious juyce, and has made the Rocks and the Sun-burnt Ashes of those Islands, one of the richest spots of Ground in the World. And I will also instance in that which is now in a good forwardness: Virginia has already given Silk for the clothing of our King; and it may hap∣pen hereafter to give Cloaths to a great part of Eu∣rope, 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 Revenew.

But if both these helps should chance to fail;* 1.37 if nothing new should ever come into our hands; and if there could be no farther alteration made by Trans∣planting; yet we may still take comfort, and rely on the old matter itself, on which all our present Arts have bin devis'd. 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

bin rais'd from Subjects before untouch'd (though they also have given us very many) but from the most studied and most familiar things, that have bin always in mens hands and eies. For this I shall only instance in Printing, in the Circulation of the Blood, in Mr. Boyl'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 neerer 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 Ar∣tificers bin more shewn, than in the variety of Clocks and Watches? What thing was more in mens view than Glass, thorow which in the East-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 bin 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 bin 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 our selves.

* 1.38And this we have good reason to trust will be effe∣cted, if this Mechanic Genius, which now prevails in these parts of Christendom, shall happen to spread wider amongst our selves, 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 Eu∣rope and Asia, and almost all Afric, to continue in the rude state of Nature: I wish I had not an instance neerer 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 cours 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 Cre∣ator has not also appointed them their season of po∣lite and happy life, as well as us? Is this more unlike∣ly to happen, than the change that has been made in the World these last seventeen hundred years? This has bin so remarkable, that if Aristotle, and Plato, and Demosthenes, should now arise in Greece again, they would stand amaz'd at the horrible divastation of that which was the Mother of Arts. And if Caesar and Tacitus should return to life, they would scarce be∣lieve this Britain, and Gaul, and Germany, to be the same 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 florishing 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 Battel.

This then being imagin'd, that there may some lucky Tyde of Civility flow into those Lands, which are yet salvage, there will a double improvement thence arise, both in respect of our selves 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 serches them∣selves.

If any shall doubt of the first of these Advanta∣ges, let them consider, that the spreading of Know∣ledge wider, does beget a higher and a cleerer Genius in those that injoy'd it before.

But the chief Benefit will arise from the New Con∣verts: 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 seing they come fresh and unwearied, and the thoughts of men being most violent in the first opening of their Fancies; it is pro∣bable they will soon pass over those difficulties about which these people that have bin long Civil, are al∣ready tyr'd. To this purpose I might give as many Examples as there have bin different periods of Civi∣lizing; that those Nations which have bin 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 Gra∣ving, in Limning, in Navigation, in Horsmanship, in Husbandry, as much as the Aegyptians or Assyrians ex∣ceeded their unskilful Ancestors in Architecture, Astro∣nomy, 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 of Trades deliver'd to their keeping.

* 1.39So then, the whole Prize is not yet taken out of our hands: The Mechamic 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 divers sorts of Manufactures have been given us by men who were not bred up in Trades that resembled those which they discover'd. I shall mention Three; that of Printing, Powder, and the Bow-Dye. The Admirable Art of Composing Let∣ters was so far from being started by a man of Learn∣ing, that it was the Device of a Soldier: And Pow∣der (to make recompence) was invented by a Monck, whose cours of life was most avers 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 acci∣dent. The Scarlat of the Moderns is a very beautiful Color; and it was the production of a Chymist, and not of a Dyer.

And indeed the Instances of this kind are so nume∣rous, 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 Curio∣sities 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 Trades∣men themselves, having had their hands directed from their Youth in the same Methods of Working, cannot when they pleas so easily alter their custom, and turn themselves into new Rodes of Practice. Besides this,

they chiefly labor for present livelyhood, and there∣fore cannot defer their Expectations so long, as is commonly requisit for the ripening of any new Con∣trivance. But especially having long handled their Instruments 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 ex∣traordinary Fancies, or Raptures about them.

These are the usual defects of the Artificers them∣selves: Whereas the men of freer lives, have all the contrary advantages. They do not approach those Trades, as their dull, and unavoidable, and perpe∣tual 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 com∣mit errors in their proceeding: which very faults, and wandrings will often guid them into new light, and new Conceptions. And lastly there is also some pri∣vilege to be allow'd to the generosity of their spirits, which have not bin subdu'd, and clogg'd by any con∣stant toyl, as the others. Invention is an Heroic thing, and plac'd above the reach of a low, and vulgar Ge∣nius. It requires an active, a bold, a nimble, a rest∣less 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 Trea∣sure must sometimes be scatter'd without any return: much violence, and vigor 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 fet∣ter'd indeavors of the Mechanics themselves: and

that as in the Generation of Children, those are usually observ'd to be most sprightly, that are the stollen 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.

This came seasonably in,* 1.40 to stop the undeserv'd clamors, which perhaps in this humorous Age, some Tradesmen may raise against the Royal Society, for en∣tring within the compass of their Territories. Where∣fore I proceed to my Third Particular, which I have aym'd at in the Two former, that the surest increas 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, becaus the Trials of Art, have bin so little united with the plain labors of mens hands.

I have already given this account of the former Arts that we use, that the greatest Part of them has bin produc'd, either by Luxury, or chance, or neces∣sity: all which must be confess'd to be mean, and ig∣noble causes of the Rational Mechanics.

The First of these has bin, that vanity, and intem∣perance of life, which the delights of Peace, and greatness of Empire have alwayes introduc'd. This has bin the original of very many extravagant Inven∣tions of Pleasure: to whose Promotion, it is not re∣quisit that we should give any help, seing 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 bin as much defective in

the one, as redundant in the other. It has been the constant error of mens labors in all Ages, that they have still directed them to improve those of pleasure, more than those of profit. How many, and how ex∣travagant have bin the Ornaments about Coach∣es? And how few Inventions, about new frames for Coaches, or about Carts, and Ploughs? What pro∣digious expence has bin thrown away, about the fa∣shions of Cloaths? But how little indeavors have there bin, to invent new materials for Cloathing, or to per∣fect 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 ordring of Timber, the hardning of Stone, the improvement of Mortar, and the making of bet∣ter Bricks. The like may be shewn in all the rest: wherein the solid Inventions are wont to be over∣whelm'd by gawdiness, and superfluity; which vanity has been caus'd by this, that the Artists have chiefly bin guided, by the fancies of the rich, or the yong, or of vain humorists, and not by the Rules, and judg∣ments of men of Knowledge.

The Second occasion that has given help to the in∣creas of Mechanics has bin Chance: For in all Ages by some casual accidents, those things have bin re∣veal'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 by styl'd the work of a man. The Hart deserves as much prays of Invention, for lighting on the herb, that cures it; as the man who blindly stumbles on any profitable Work, without foresight, or conside∣ration.

The last that I shall allege is necessity. This has

given rise to many great Enterprises: 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 bin an excellent Mistress to particular men, but even to whole States and King∣doms. For which reason some have preferr'd a Barren Soil, for the Seat of an Imperial City, before a Fruit∣ful: becaus 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 Common∣wealths. Yet the defects of this severe Author of great Works, are very many. It often indeed ingages men in brave attempts, but seldom carryes them on to finish what they begin: It labors 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 de∣signs: It seldom rises to high, or magnanimous things: For the same necessity which makes men inventive, does commonly depress, and fetter their Inventi∣ons.

And now these Principal causes of Mechanic disco∣veries 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 con∣sists the chief Praerogative 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 ex∣pectations of Heven, or deserve so high an honor, we ought rather to manage this Dominion by diligence, and Counsail, than by Chance, or Luxury, or Com∣pulsion.

It is impossible for us to administer this power a∣right, unless we prefer the light of men of Knowledge, to be a constant overseer, and director, of the indu∣stry, and Works of those that labor. The Benefits are vast, 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 Wantoness may be reduc'd to some solid ends: By this may be rays'd almost as certain a Me∣thod to invent new Mechanics, as now any particular Mechanics can practise, to produce their own Opera∣tions: By this the weak minds of the Artists them∣selves will be strengthen'd, their low conceptions advanc'd, and the obscurity of their shops inlighten'd: By this their thoughts will be directed to better In∣struments, and Materials: By this their Poverty will be assisted, and they will be inabled to attempt more costly Trials: By this that will be amended, which has bin hitherto the misfortune of such Inventions, that they have commonly fallen into mens hands, who understand not their Natures, uses, or improve∣ments: 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 grovell 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 Philosophi∣cal minds. And I will affirm the like of Philosophy. It will then attain to perfection, when either the Mechanic Laborers 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 con∣fute the present contemners of Mechanic Knowledge. This Great man was one of the first who apply'd his skill, in the Mathematics, and Phisics, to the practices and motions of Manual Trades. And in these his suc∣cess 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 a∣lone 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 ex∣ploits, 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.

* 1.41Thus far I hope the way is cleer as I go: I have some confidence that I have sufficiently prov'd, that the Invention of Trades may still proceed farther, and that by the help of men of free lives, and by this cours of Experiments. But yet the main difficulty continues unremov'd. This arises from the suspici∣ons of the Tradesmen themselves: They are general∣ly infected with the narrowness that is natural to Cor∣porations, which are wont to resist all new comers, as profess'd Enemies to their Privileges: And by these interessed 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 their fears in this particular, they are to be inform'd, That there are two sorts of Experi∣ments which the Royal Society attempts in Mechanical matters. The first will be employ'd about the revi∣sing, 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 jea∣lousie; seing they are not intended to bring others over their heads, but only to beautifie and fasten those which they already injoy. 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 Bar∣barism: 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 decreas.

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 pre∣decessors. In few words, the Old Arts are so far from being indanger'd by the New, that they them∣selves will receive a proportionable increas, as the New shall arise. The warmth and vigour which at∣tends new Discoveries, is seldome wont to confine it∣self to its own Sphere, but is commonly extended farther to the ornament of its Neighbors. This is apparent in the degrees 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 a∣ctivity in the beginning, do not only establish them∣selves; but also by stirring and inflaming mens minds, by disgracing the laziness of other Artizans, and provoking them to an aemulation, they are wont to bring an Vniversal light and Beauty on those Inven∣tions 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 perfe∣ction 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 increas in the same measure. There is no Time, nor great City, which perfectly ex∣cells 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 increas of Tradesmen is an in∣jury 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 Manufa∣ctures. 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 suf∣ficient 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 insues Beggery: Whence it is manifest, that Poverty is caus'd by the fewness of Trades, and not by the mul∣titude.

Nor is it enough to overthrow this, to tell us, that by this addition of Laborers all things will become dearer, because more must be maintain'd: For the high rate of things is an Argument of the florishing, and the cheapness of the scarcity of Money, and ill peopling of all Countries. The first is a sign of ma∣ny Inhabitants, which are true Greatness: The se∣cond is only a fit subject for Poets to describe, and to compare to their Golden Age: For where all things are without price or valu, 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 neighborhood and number is so far from be∣ing

an hindrance to each others gain, that still the Tradesmen of most populous Towns are welthier than those who profess the same Crafts in Country Mer∣cats.

In England it has of late bin 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 increas 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 avers from admitting of new Inventi∣ons, and shorter ways of labor, 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 bin most com∣monly 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 labor: while those that add some small matter to things begun, are usually inrich'd thereby; the Discoverers themselves have seldom found any any other entertainment than contempt and impo∣verishment. 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 in∣deavor to stop the Springs from whence they them∣selves 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 Inven∣tors 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 some∣times to indure vanities, than out of too much nice∣ness to lose any real Invention. We ought to do with Philosophical Works, as Ministers of State with Intel∣ligence. It is the wisest cours to give incoragement to all; left by shewing our selves too scrupulous of being impos'd on by falshoods, we chance to be de∣priv'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 be∣cause of the great weight of the Subject, which con∣cerns the very welfare and health of our lives, and also because it would afford me abundant matter for discours: For certainly it were easy to prove, that there may still a vast progress be made in the Tru Art of Medicine, if either we consider the imperfe∣ction 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 bin regarded.

But as I was entring on this Subject, I perceiv'd that I might safely omit it, seing it is already better perform'd by Mr. Boyl, in his Book of the Vsefulness of Experimental Philosophy. I will therefore with∣draw my Pen from this matter, which this Noble Gentleman has manag'd in the best and most power∣ful way, by using not only the force of Reason, but the conviction of particular Instances.

And now with so good an omen as this Gentlemans Example,* 1.42 who has not disdain'd to adorn the honor 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 incorag'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 pro∣ceed, but to commend them also, for their present zeal towards these indeavors.

In this indeed I have much reason to applaud the generous Breeding which has been given to the Expe∣rimental Knowledge of this Age and Country, above the base and contemptible Education of the Opini∣ons of all former Sects: For now Philosophy being ad∣mitted into our Exchange, our Church, our Palaces, and our Court, has begun to keep the best Company, to refine its fashion and appearance, and to become the Employment of the Rich, and the Great, insteed 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 ex∣pected 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 Labors are most necessary. And for their incoragement in this way, I will briefly lay be∣fore them the Priveleges they have for such Inqui∣ries, above all the Gentry of our neighbour Nations, and above all the Nobility of former Ages in this King∣dom.

One Principal help that they injoy, for the pro∣moting of these Studies of Peace, is the present con∣stitution 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 Con∣quests, if they had maintain'd them, this Island had bin 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 it self: For though some few Gen∣tlemen

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 rais us to the greater ad∣miration of their Valor, 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 great∣est danger, that they ought to undertake these, which will give them as great, though a securer honor. 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 inlighten 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 Hevenly 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 cours of life of the English Gentlemen is so well plac'd between the troublesome nois of pompous Magnificence, and the baseness of avaricious Sordidness; that the true hap∣piness 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 Phi∣losophical Vse. Their Country Seats being remov'd from the Tumults of Cities, give them the best op∣portunity,

and freedom of Observations. Their Hos∣pitality, and familiar way of conversing with their Neighborhood, will alwaies supply them with Intel∣ligence. The leasure 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 Hevens, 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, breed∣ings, 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 e∣ducated, will stand in need of such recreations, as much as the Gentlemen themselves: from their hunt∣ing, hawking, fishing, and fowling, that is able to re∣ceive as much solid profit, as they delight.

On both these accounts, the English Gentry has the advantage of those of France, Spain, Italy, or Ger∣many: who are generally either shut up in Towns, and dream away their lives in the diversions of Cities: or else are ingag'd to follow their Princes Wills to forein Wars.

Nor do they only excell other Nations in such op∣portunities, 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 Coun∣try.

Besides this, they are now bred up, and live in a quite different fashion. The cours of their Ancestors lives was grave, and reserv'd: They convers'd with few, but their own Servants: and seldome 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 ingag'd in freer rodes of Edu∣cation: now the vast distance between them, and other orders of men is no more observ'd: now their con∣versation 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 e∣ver.

This alteration has bin caus'd in our memorie, 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 intermarri∣ages with Citizens: or by the travails of the King, and the Royal Family: or else by the Civil War itself; which is alwayes wont to be the cruellest Tyrant, or the best Reformer: either utterly to lay wast, or to civilize, and beautify, and ripen the Arts of all Coun∣tries. 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 com∣merce, and to regard the Philosophy of Nature.

The First of these since the King's return, has bin 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 antient Kings: who at the same time sent to Ophir for Gold, and compos'd a Na∣tural History, from the Cedar to the Shrub.

Nor ought our Gentry to be avers from the promo∣ting of Trade, out of any little jealousy, that there∣by they shall debase themselves, and corrupt their Blood. For they are to know, that Trafic, and Com∣merce 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 Govern∣ment of the World. In former ages indeed this was not so remarkeable. The Seats of Empire, and Trade were seldom, or never the same. Tyre, and Sydon, and Cades, and Marseiles had more Trafic, but less com∣mand 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 caus of this difference between the antient times, and our own, is hard to be disco∣ver'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 Civi∣liz'd, and living splendidly, there is a far greater consumption of all forein Commodities; and so the gain of Trade is become great enough to overbalance 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 Neighbors, who are earnestly bent upon the advancing of Commerce, as the best means, not only to inrich particular Mer∣chants, but to enlarge their Empire.

The next thing to be recommended to the Gentle∣men of England, has a neer kindred with the other: and that is the Philosophy of Nature, and Arts. For the want of such an easy cours of studies, so many of them have miscarried in their first years, and have e∣ver after abhorr'd all manner of sober Works. What else do signify the universal complaints of those who direct the Education of great mens 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 Mothers fondness. But the chief caus of the mischief lyes deeper. They fill their heads with dif∣ficult, 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 tracks of professions, and not for Gentlemen. Whereas their minds should be charm'd by the allurements, of sweeter and more plau∣sible 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 plainess, and the homely matters, about which they are often employ'd. If they shall think scorn to foul their fin∣gers about them on this account, let them cast their eies 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 Honor cannot be maintain'd by intemperate pleasures, or the gawdy shews of pomp; but by true Labors,

and Industrious Virtu: Let them reflect on those great men who first made the name of Nobility vene∣rable. And they shall find that amidst the Govern∣ment of Nations, the dispatch of Armies, and nois of Victories, some of them disdain'd not to work with a Spade, to dig the Earth, and to cultivate with Tri∣umphing hands, the Vine, and the Olive. These in∣deed were times, of which it were well if we had more footsteps, than in antient Authors. Then the minds of men were innocent, and strong, and boun∣tiful as the Earth in which they labor'd. Then the vices of human Nature were not their Pride, but their Scorn. Then Virtu was itself, neither adulte∣rated by the false Idols of Goodness; nor puff'd up by the empty forms of Greatness: as since it has bin in some Countries of Europe, which are arriv'd at that corruption of manners, that perhaps some severe Moralists will think it had bin 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 com∣plaints, which are scarce acceptable to the humor 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 de∣sign 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 He∣raldry, 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 under∣stand. If they value the Antiquity of Families, and long race of Pedigrees: What can be more worthy their consideration, than all the divers lineages of Nature? These have more proof of their antient de∣scent that 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 there 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 Counsai∣lor, and very often for their preserver. There are so many Natural, and Mechanical things, to be accu∣rately observ'd by the greatest Captains, as the ad∣vantages of different Arms, and ammunitions, the passages of Rivers, the streights of Mountains, the cours of Tydes, the signs of Weather, the Air, the Sun, the Wind, and the like: that though I will not determin 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 wonder∣ful assistance and ornament, to the cours of Glory which he pursues.

All Histories are full of Examples of the great ac∣cidents, 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 Caesar himself, who had Conquer'd more Countries than most Travailers have seen, and gain'd more Battels 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 Na∣ture. 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 Caesar, could hinder them from being terrify'd to their own overthrow, which had bin a fatal misfortune to the Britains, as well as Romans; becaus from his victorious Arms, we first receiv'd the dawn of Civil Arts. The next instance of this kind is the mischance which befell the Christian Army in Egypt, in the time of the Holy Wars. Their strength was great and irresistible, if they had only under∣stood that which every Egyptian could have taught them the cours, and the Time of the overflowing of the Nile. For the want of that slender knowledge, the bravest men of all Christendome, 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 bin less skillful in the Scholemen, and more in Nature, that dreadful dis∣aster 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 Battel, with one of their Enemies: the sign was given for their onset: their force was equal: a terrible combat had like to have insu'd: when on the sudden the Sun was Eclyps'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 pro∣visions of War got the Victory: but that Party which had the best Natural Philosopher on its side.

To this address which I have made to our Nobility,* 1.43 and Gentry, I will add as an appendix another bene∣fit of Experiments, which perhaps it will scarce be∣come 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 humor 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 their is in the Works of Nature an inexhaustible Treasure of Fancy, and Invention, which will be reveal'd proportionably to the increas of their Knowledge.

To this purpose I must premise, that it is requir'd in the best, and most delightful Wit; that it be found∣ed 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 bin rays'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, heigths, and de∣cays, as well as all other human things: Let us then examin what Parts of it are already exhausted, and what remain new, and untouch'd, and are still likely to be farther advanc'd.

The Wit of the Fables and Religions of the Ancient World is well-nigh consum'd: They have already serv'd the Poets long enough; and it is now high time to dismiss them; especially seing they have this pe∣culiar imperfection, that they were only Fictions at first: whereas Truth is never so well express'd or am∣plify'd, as by those Ornaments which are Tru and Real in themselves.

The Wit which is rais'd from Civil Histories, and the Customs of Countries, is solid and lasting: The Simi∣litudes 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, derived from their Ancestors. This I allege, because this kind is scarce yet begun in the English Language; though our own Civil History a∣bounds 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 Humor: And the more particular they are, they are still the pleasanter. In this kind I may well affirm that our Nation excells all others, as our Dra∣matic Poetry may witness.

The Wit that may be borrow'd from the Bible is magnificent, and as all the other Treasures of Know∣ledge it contains, inexhaustible. This may be us'd and allow'd without any danger of prophaness. The An∣cient Hethens did the same: They made their Divine

Ceremonies the chief Subjects of their Fancies: By that means their Religions had a more awful impressi∣on, 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 Na∣tural things? Why are not the one rather exalted and purifi'd, than the other defil'd by such applications? The very Enthusiasts themselves, who are wont to start at such Wit as Atheistical, are more guilty of its excesses than any other sort of men: For whatever they allege out of the Historical, Prophetical, or Evan∣gelical Writings, and apply it to themselves, their E∣nemies, or their Country, though they call it the mind of God, yet it is nothing else but Scripture-com∣parison and Similitude.

The Sciences of mens brains are none of the best Materials for this kind of Wit. Very few have hap∣pily succeeded in Logical, Metaphysical, Grammatical, nay even scarce in Mathematical Comparisons; and the reason is, because they are most of them conver∣sant about things remov'd from the Senses, and so cannot surprise 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 minds. 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 most fruitful Soils for the growth of Wit. It is apparent, that the defect of

the Antients in Natural Knowledge did also streighten their Fancies: Those few things which they knew, they us'd so much, and appli'd so often, that they even almost wore them away by their using. The sweet∣ness 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 fan∣cy them to be wearied by their daily journeys round the Hevens.

It is now therefore seasonable for Natural Know∣ledge to come forth, and to give us the understanding of new Virtues and Qualities of things; which may re∣lieve their fellow-creatures, that have long born the burden alone, and have long bin vex'd by the ima∣ginations of Poets. This charitable assistance Expe∣riments will soon bestow. The Comparisons which these may afford will be intelligible to all, becaus they proceed from things that enter into all mens Senses. These will make the most vigorous impressi∣ons on mens Fancies, becaus they do even touch their Eyes, and are neerest to their Nature. Of these the variety will be infinit; for the particulars are so, from whence they may be deduc'd: These may be always new and unsullied, seing there is such a vast number of Natural and Mechanical things, not yet fully known or improv'd, and by consequence not yet sufficiently apply'd.

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 a∣bundantly recompenc'd for his Noble Labors in that Philosophy, by a vast Treasure of admirable Imagina∣tions 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 Ma∣nagers 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 inrich'd with beautiful Conceptions, and inimitable Similitudes, gather'd from the Arts of mens hands, and the Works of Nature, than ever any other Language could produce.

And now I hope what I have here said will prevail somthing with the Wits and Railleurs of this Age, to reconcile their Opinions and Discourses to these Stu∣dies: 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 bin 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 Philoso∣phy need not (as Caesar) fear the pale, or the melan∣choly, as much as the humorous, and the merry: For they perhaps by making it ridiculous, becaus it is new, and becaus they themselves are unwilling to take pains about it, may do it more injury than all the Arguments of our severe and frowning and dog∣matical 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 honor of their Common Parent is concern'd: it be∣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 de∣cently 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 corage than to suffer derision, so it has a firmer virtu than to be wholly taken up a∣bout 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 slendrest fruit of Wit; they are to understand, That it proceeds from the observation of the defor∣mity 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 con∣clude, 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 know∣ing 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 in∣human madness; as one of the Ancients well expres∣ses 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, applaus when

they succeed, and even pity and prais if they fail. The true Raillery should be a defence for Good and Virtuous Works, and should only intend the derision of extravagant, and the disgrace of vile and disho∣nourable things. This kind of Wit ought to have the nature of Salt, to which it is usually compar'd; which preserves and keeps sweet the good and the sound parts of all Bodies, and only frets, dries up, and de∣stroys those humors which putrify and corrupt.

This pleasant but unprofitable sort of men being thus dismiss'd with this fair admonition;* 1.44 It now fol∣lows in the last place, that I examin the Universal In∣terest of the English Nation, and consider what effect the Works of the Royal Society are like to have upon it, by what means their Labors may serve to encreas 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 declar'd to my Countrymen, that I rather think it ought to be largely manag'd by itself, than to be hud∣dled 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 In∣terest of their Country. I do therefore take the free∣dom to recommend it to their hands; and to beseech them to rais their thoughts from slighter businesses, from unmanly flatteries, or vanities of Love, or use∣less Burlesque, to this grave and this Noble Argument; and to remember, that if Themistocles was in the right, when he praefer'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 endeavor 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 scituation of our Coun∣try is most advantageous for Command: Its native productions are most serviceable for strength and Em∣pire: 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 unfortunat Divisions by which our Force has bin 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 forein Countries: The English Generosity, Fidelity, Magnanimity, Mo∣desty, Integrity, they ow to themselves; their Luxu∣ry, their Debauchery, their Divisions, their Spiritual Schisms, they have receiv'd from abroad.

And now what can be a greater work than the ma∣nagement of all these matters? Here the Writer might have occasion of doing right to the honor of his Country, and yet reproving its faults with a just cen∣sure: He might explain the weaknesses and advan∣tages of our Kingdom: He might remove the one, and confirm the other: He might compare the Acti∣ons of our Ancestors with the Manners of this Time, and shew by what degrees this dissolution of good∣ness crept in: He might with a generous and tender hand, apply himself to the cure of our Religious Di∣stempers: He might with irresistible Arguments at∣tempt to amend what is amiss, restore the good, and by the power of Domestic Examples reduce us back to the ancient sincerity of dealing, and innocence of Life, and union of Interests.

The desire of seing 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 judi∣cious Authors, with whom our Nation is now more a∣bundantly furnish'd than ever. But if neither the necessity nor usefulness of the Subject, nor the bene∣fit of their Native Land, will prevail with them to set upon it; it is my purpose to excite them by ano∣ther 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 excel∣lent Tune are wont to provoke the others to sing, when no persuasions could move them; so do I in∣tend at my first leasure, by ill handling of this Noble Subject, to stir up men of greater abilities to imploy their skill and their judgment about it.

Having thus taken this task on my self, it will not be needful here to insist long upon it before hand: I will only in few words declare, That it is the Tru concernment of England to secure itself from the Do∣minion of Strangers, both Ecclesiastical and Temporal; to advance its Industry in peaceful Arts; to increas its people; to improve its own Manufactures; to in∣troduce the forein, of which our soil is capable; to make use of the two Kingdoms that are joyn'd 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 ancient 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 tru, has

of late years bin 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 yonger 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 Laborers had bin as diligent, as our Law-givers, we had prov'd the most laborious Nation under Heven. But the tru Method of increasing In∣dustry, is by that cours which the Royal Society has begun in Philosophy, by Works, and endeavors, and not by the praescriptions of words, or Paper Com∣mands.

There is nothing whose promoting is so easy as di∣ligence, when it is once set on foot. This does not only propagat 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 becaus 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 al∣ledg'd, and it is of the Hollanders: For we may fetch examples of virtu 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 labor: their manner of life was much like that of the Anci∣ent Britains: their Coasts lay desolat to the Sea, with∣out

Bancks, or Towns, or Ships, or harbors: and when the Roman Emperor gather'd Cockles there, per∣haps there was litle else worth gathering. But when by the number of their people they were forc'd to look abroad, to Trade, to Fish, to labor in Mecha∣nics; they soon found the sweetness as well as the toyl 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 Neighbors, by their Industry. Nor will it suffice to tell us, that they ow this activity to the form of their Government. That supposition may presently be confuted by the Example of France, the most absolute Monarchy of Christendome. There it is apparent by the prodigious toyls of their people, both upon the Earth, and in their Shops, that diligence may thrive in a Kingdom, as well as a Common-wealth.

And if ever the English will attain to the Mastery of Commerce, not only in discours, but reality: they must begin it by their labors, as well as by their swords: they must do it by awakening their minds, by rouz∣ing themselves from this Lethargy, by action, by tri∣als, 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 Gard∣ners, 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 victo∣riâ:

So I will affirm, that we shall never be made In∣dustrious by Victory alone.

The Second thing to be corrected in the English humor, is an inclination to every Novelty, and vanity of forein Countries, and a contempt of the good things of our own. This fondness is the usual fault of yong Travailers, but it has also ill effects on men of full Age. For this they are wont to allege 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 imitati∣on. This wandring, and affected humor Experiments will lessen, above all other studies. They will em∣ploy our thoughts, about our Native conveniences: they will make us intend our minds, on what is con∣tain'd within our own Seas: and by considering, and handling them more, will also make them more wor∣thy of our consideration.

The Third imperfection is on the other extream, and that is a narrowness of mind, and a pusillanimous confining our thoughts to our selves, without regard∣ing any thing that is forein, or believing that any of their Arts, or Customs may be preferr'd before our own. This indeed is a perversness, of which the En∣glish are not wholy 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 ef∣fectual Demonstrations that the Society will give, of the benefit of a universal Correspondence, and Commu∣nication. And this according to their Method, will be done without falling into the other vice of affe∣cting

forein habits, and manners, and gestures. In these the English need not be beholding 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 re∣spect to outlandish things is to be regulated. To de∣pend on the French for every litle fashion of Cloaths, and to equal their Nobility in their way of life, is nei∣ther for our honor, nor profit. For the difference between their Gentry and ours, and their Commonal∣ty 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 com∣mendable: for in these things we are defective, and they excell. It is therefore the admiration of forein extravagances, and not the imitation of their excel∣lencies that is to be condemn'd. If we will rather ob∣stinately be content with our own store, than borrow what is good from abroad: we flatter our selves with the same foolish imaginations, that all Countrys 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 praesume, that we

have already got beyond all possibility of amend∣ment by others patterns. As long as we behold any Citty, or Province, or Family, or Street of our Neigh∣bors, exceed the worst of ours, I will not say the best in easiness of life, or pleasantness, and smoothness of manners: we have no reason to arrogat 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 In∣troduction of Forein Inventions is not only pardona∣ble, 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 re∣servedness, to which our Temper is inclin'd: but it has bin heighten'd by our Civil differences, and Reli∣gious distractions. For the sweetning of such dissen∣tions, it is not best at first to meet, and convers 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 Experi∣ments. In them there can be no cause of mutual Ex∣asperations: In them they may agree, or dissent with∣out faction, or fierceness: and so from induring each others company, they may rise to a bearing of each others opnions; 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 In∣terests

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 their Affe∣ctions: 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 Independent, and those of Orthodox Iudgment, have laid aside their names of distinction, and calmly conspir'd in a mutual agree∣ment of labors and desires: A Blessing which seems even to have exceeded that Evangelical Promise, That the Lion and the Lamb shall ly down together: For here they do not only endure each others pre∣sence without violence or fear; but they work and think in company, and confer their help to each o∣ther Inventions.

The last part of the General Interest of our Nation,* 1.45 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 seing the King has honor'd them with His Royal Patronage, it is but just that the Praerogatives of His Crown should be no losers by their increas. 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 aspers human Nature and Govern∣ment with the greatest calumny. This weer to affirm, That men can not 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 far from being tru, that it were easie to prove that those Nations which are void of all Arts and Knowledge, cannot be properly said to pay a right Obedience to their Soveraigns; but that the subjecti∣on 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 pervers and ungovernable, that it is the best praeservative 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 alrea∣dy shewn, that these labors will moderat and reform, by abolishing or restraining the fury of Enthusiasm. Another is idle poverty, which drives men into ful∣leness, melancholy, discontent, and at last into resi∣stance of lawful Authority. To this Experiments will afford a certain cure; they will take away all pre∣tence of idleness, by a constant cours of pleasant in∣deavors; 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 litle 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 be∣lieve that every thing is to be handled for, and against, in the State, as well as in the Schools. But the un∣feign'd and laborious Philosophy gives no countenance to the vain dotages of privat 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 there∣fore undermine his Authority whose aid it implores: that prescribes a better way to bestow our time, than in contending about litle differences, in which both the Conquerors and the Conquer'd have always rea∣son to repent of their success: That shews us the dif∣ficulty of ord'ring 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 un∣easiness of Subjects to their Princes. The World would be better govern'd, if so many did not prae∣sume that they are fit to sustain the cares of Govern∣ment. Transgression of the Law is Idolatry: The reason of mens contemning all Iurisdiction 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 inevi∣tably fall before Experimental Knowledge; which as it is an enemy to all manner of fals superstitions, so especially to that of mens adoring themselves, and their own Fancies.

* 1.46I have now at last brought my Reader, by a tedi∣ous 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 Discours I have alleg'd the Causes by which these Studies were suppress'd in all former A∣ges; which have bin Interest of Sects, the violence of Disputations, the plausible Arts of Speech, the Re∣ligious Controversies, the Dogmatical Opinions, the po∣verty of the Vndertakers, and the want of a continu∣al race of Experimenters. In the Second I have shew'd by what steps the Royal Society arose, what it has pro∣pos'd to attempt, what cours it has taken to make its Observations universal and perpetual; what assi∣stance has bin afforded it to that purpose, and about what particulars it has bin conversant. In the Third I have try'd to free it from the false scandals of Igno∣rance, and the praejudices of several ways of life, and

to prove that its effects will more immediatly refer to our own Country.

My Reader now beholds an Assembly setled of many eminent men of all Qualities: who have ingag'd to bestow their labors, on a design so public, 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 Intelli∣gence, may be ghess'd by their Number, which at this present, amounts very neer to Two Hundred; as ap∣pears 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 Lunenbourgh.

The Duke of Albermarle, the Earl of Alesbury, the Earl of Argill, the Lord Ashley, the Lord Annesley, Mr. Ashmole, Sr. Robert Atkins, Mr. Austin, Mons. Auzout, Mr. Awbrey.

The Duke of Buckingham, the Lord George Berkeley, the Lord Brereton, Mr. Bagnal, Mr. Bains, Mr. Wil∣liam Balle, Mr. Isaac Barrow, Dr. George Bate, Dr. Bathurst, Dr. Beal, Mons. Beaufort de Fresars, Sr. Iohn Birkinhead, Mr. Blunt, Mr. Boyl, Mr. Brook, Dr. Bruce, Mons. Bullialdus, Mr. Burnet, Sr. Edward Byshe.

The Lord Arch-Bishop of Canterbury, the Earl of Clarendon Lord Chancellor of England, the Earl of Carlile, the Earl of Craford, and Lindsay, the Lord Cavendish, the Lord Clifford, Mr. Carkess, Mr. Carteret,

Dr. Charleton, Sr. Winstone Churchill, Sr. Iohn Clayton, Sr. Clifford Clifton, Mr. George Cock, Sr. Richard Cor∣bet, Dr. Cotton, Dr. Cox, Mr. Thomas Cox, Mr. Daniel Cox, Mr. Creed, Mr. Crispe, Sr. Iohn Cutler.

The Marquess of Dorchester, the Earl of Devonshire, the Earl of Dorset, Mons. Vital de Damas, Sr. George Ent, Mr. Ellise, Mr. Iohn Evelyn, Sr. Francis Fane, Mons. le Febvre, Sr. Iohn Finch, Mr. Henry Ford, Sr. Bernhard Gascoigne, Mr. Ioseph Glanvile, Dr. Glisson, Mr William Godolphin, Mr. Graunt.

The Lord Hatton, Mr. Haak, Mr. William Ham∣mond, Mr. William Harrington, Sr. Edward Harley, Sr. Robert Harley, Mr. Harley, Dr. Henshaw, Mons. Hevelius, Mr. Abraham Hill, Mr. Hoar, Dr. Holder, Mr. Hook, Mr. Charles Howard, Mons. Huygens.

Mr. Richard Iones, the Earl of Kincardin, Sr. An∣drew King, Mr. Edmund King, the Earl of Lindsey, the Lord Bishop of London, Mr. Lake, Sr. Ellis Leigh∣ton, Mr. Iames Long, Sr. Iohn Lowther, Mr. Lowther, Mons. Hugues de Lyonne.

The Earl of Manchester, Mons. Nicolas Mercator, Dr. More, Dr. Iasper Needham, Dr. Needham, Mr. Thomas Neile, Mr. William Neile, Mr. Nelthorp, Mr. New∣burgh, Sr. Thomas Nott, the Earl of Peterburgh, Mr. Packer, Mr. Samuel Parker, Sr. Robert Paston, Dr. Iohn Pearson, Dr. Pell, Sr. William Persall, Sr. Peter Pett, Mr. Peter Pett, Mons. Petit, Sr. William Portman, Mr. Fran∣cis Potter, Mr. Povey, Dr. Power, Sr. Richard Powle, Mr. Pepys.

The Lord Roberts Lord Privy Seal, the Lord Bishop of Rochester, Mr. Rolt, Mr. Rycaut, the Earl of Sand∣wich, the Lord Viscount Stafford, the Lord Stermont, Mr. Schroter, Sr. Iames Shaen, Mr. Skippon, Sr. Nicho∣las Slaney, Mr. Henry Slingsby, Mr. Smethwick. Mr.

Edward Smith, Dr. George Smith, Mons. Sorbiere, Sr. Robert Southwell, Mr. Alexander Stanhop, Mr. Thomas Stanley.

The Earl of Tweedale, Sr. Gilbert Talbot, Sr. Iohn Talbot, Dr. Terne, Mr. Thomas Thyn, Dr. Thruston, Sr. Samuel Tuke, Sr. Theodore de Vaux, Mr. Vermuyden, Mons. Isaac Vossius.

The Lord Bishop of Winchester, Mr. Waller, Dr. Wallis, Mr. Waterhouse, Dr. Whistler, Mr. Ioseph Willi∣amson, Dr. Willis, Mr. Francis Willughby, Mr. Wind, Mr. Winthorp, Mr. Woodford, Mr. Matthew Wren, Dr. Thomas Wren, Sr. Cyril Wyche, Sr. Peter Wyche, Mr. Wylde, the Lord Arch-Bishop of York, the Lord Ye∣ster.

The present Council are these that follow,

William Lord Viscount Brouncker President: which Office has bin 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. Ionathan Goddard, Mr. Henry Howard of Norfolk, Mr. Henshaw, Mr. Hoskins, Sr. Robert Moray, Sr. Anthony Morgan, Dr. Merret, the Earl of Northampton, Sr. Paul Neile, Mr. Oldenburgh, Sr. VVil∣liam Petty, Doctor Pope, Dr. Wilkins, Dr. Christopher Wren.

In this number perhaps there may some be found, whose employments will not give them leave to pro∣mote these Studies, with their own Hands. But it be∣ing their part to Contribute joyntly towards the Charge, and to pass judgment on what others shall try: they will appear to be well-nigh as useful, as

those that Labor, to the main end of this Enterprize.

Whatever Revenew they shall rais, by this or any other means, they intend thereby to make an Esta∣blishment for their Curators. To this Office they have already admitted some of their Fellows, whom they will employ according to their Studies and suffi∣cience: Some shall be sent to travail abroad to search for Discoveries: some shall constantly remain in Lon∣don, 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 Laborato∣ries, their Repository, their Library, and the Lodgings for their Curators: The other the College at Chelsey, which the King has bestow'd on them; where they have a large Inclosure, to serve for all Experiments of Gardning and Agriculture: and by the neighbourhood of the River they have excellent opportunity of ma∣king 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 endeavor after real fruits and effects. I will there∣fore conclude by recommending again this Vnder∣taking to the English Nation; to the bravest People, the most generous Design; to the most zealous lovers of Liberty▪ the surest way to randsome the minds of all mankind from Slavery.

The Privileges that our Kings Dominions enjoy for this end, appear to be equal'd by no other Coun∣try. The men that we have now living to employ, are excellently furnish'd with all manner of abilities: Their Method is already setled, and plac'd out of the reach of calumny or contradiction.

The work it self indeed is vast, and almost incom∣prehensible, when it is consider'd in gross: But they have made it feasible and easie, by distributing the burden. They have shew'n to the World this great secret, That Philosophy ought not only to be attend∣ed by a select company of refin'd Spirits. As they desire that its productions should be vulgar, so they also declare, that they may be promoted by vulgar hands. They exact no extraordinary praeparations of Learning: to have sound Senses and Truth, is with them a sufficient Qualification. Here is enough bu∣siness for Minds of all sizes: And so boundless is the variety of these Studies, that here is also enough de∣light to recompence the Labors 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 parti∣cular things, their kinds, their order, their figure, their place, their motion: And even this naked pro∣spect cannot but fill their thoughts with much satisfa∣ction, seing 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 days work, when he saw all that he had made, and ap∣prov'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, seing 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 Na∣ture,

our common mother, in her Operations: From hence to all the works of mens hands, the divers Ar∣tifices of several Ages, the various Materials, the Im∣provement of Trades, the advancement of Manufa∣ctures: In which last alone there is to be found so great content, that many Mighty Princes of the for∣mer and present Times, amidst the pleasures of Go∣vernment, which are no doubt the highest in the World, have striven to excel in some Manual Art.

In this spacious field their Observations may wan∣der, And in this whatever they shall meet with, they may call their own. Here they will not only injoy the cold contentment of Learning, but that which is far greater, of Discovering. Many things that have bin 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 lost Rarities of Antiquity will be hereby restor'd. Of these a great quantity has bin over∣whelm'd in the ruines of Time: And they will sooner be retreiv'd by our laboring anew, in the material Subjects whence they first arose, than by our plod∣ding everlastingly on the ancient Writings. Their Inventions may be soonest regain'd the same way by which their Medals and Coins have bin found; of which the greatest part has bin recover'd, not by those who sought for them on purpose in old rubbish, but by digging up Foundations to rais new Buildings, and by plowing the Ground to sow new Seed.

This is the Work we propose to be incorag'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 ex∣haust

a mighty income. So neer is Mankind to its happiness, that so great an Attempt may be plentiful∣ly indow'd by a small part of what is spent on any one single Lust, or extravagant Vanity of the Time. So moderat 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 Disea∣ses, were enough for ever to sustain a Design, which indeavors to give aid against all the infirmities and wants of human Nature.

If now this Enterprise shall chance to fail for want of Patronage and Revenew, the World will not only be frustrated of their present expectations, but will have just ground to despair of any future Labors, to∣wards the increas of the Practical Philosophy. If our Posterity shall find, that an Institution so vigorously begun, and so strengthen'd by many signal advanta∣ges, could not support itself: They will have reason in all times to conclude, That the long barreness of Knowledge was not caus'd by the corrupt method which was taken, but by the nature of the Thing it∣self. This will be the last great indeavor that will be made in this way, if this shall prove ineffectual: and so we shall not only be guilty of our own Igno∣rance, but of the Errors of all those that come af∣ter us.

But if (as I rather believe and praesage) our Na∣tion shall lay hold of this opportunity, to deserve the applause of Mankind, the force of this Example will be irresistibly praevalent 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 conten∣tious wranglings of Science falsly so call'd, will soon

vanish away: the peaceable calmness of mens Iudg∣ments, will have admirable influence on their Man∣ners; the sincerity of their Vnderstandings will ap∣pear in their Actions; their Opinions will be less vio∣lent and dogmatical, but more certain; they will only be Gods one to another, and not Wolves; the value of their Arts will be esteem'd by the great things they perform, and not by those they speak: While the old Philosophy could only at the best pre∣tend to the Portion of Nepthali, to give goodly words, the New will have the Blessings of Ioseph the yonger 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 Heven 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 inrich us with all the Benefits of Fruitfulness and Plenty.

FINIS.

Notes

• * 1.1

  Sect. I. The Subject and Division of this Third Part.
• * 1.2

  Sect. II. Experi∣ments will not injure Education.
• * 1.3

  Grammar. and Rheto∣ric.
• * 1.4

  Moral Phi∣losophy.
• * 1.5

  History.
• * 1.6

  The Mathe∣matics.
• * 1.7

  Metaphyscis and Logic.
• * 1.8

  Natural Philosophy.
• * 1.9

  Sect. III. Experi∣ments not dangerous to the Vni∣versities.
• * 1.10

  Sect. IV. The advan∣tage of an Experimen∣tal Educa∣tion.
• * 1.11

  Sect. V. The use of Experiments to a practi∣cal Life.
• * 1.12

  Experiments free from the faults of o∣ther sorts of Learning.
• * 1.13

  Sect. VI. The first ob∣jection a∣gainst Learn∣ing, That it makes men too disputa∣tive.
• * 1.14

  Sect. VII. The second, That it takes up too much time.
• * 1.15

  Sect. VIII. The third objection, That it makes our minds Ro∣mantic.
• * 1.16

  Sect. IX. The fourth objection, That it makes men presumptu∣ous & obsti∣nate.
• * 1.17

  Sect. X. The fifth ob∣jection, That its pleasure draws men off from bu∣siness.
• * 1.18

  Sect. XI. The sixth objection, That it makes men regard the times past, and neglect the present.
• * 1.19

  Sect. XI. The seventh objection, That it hin∣ders use.
• * 1.20

  Sect. XIII. Experiments usefull for the cure of mens minds
• * 1.21

  Sect. XIV. Experi∣ments not dangerous to the Christian Religion.
• * 1.22

  Sect. XV. Experi∣ments will not destroy the Doctrine of the God∣head.
• * 1.23

  Sect. XVI. Experi∣ments not injurious to the worship of God.
• * 1.24

  Sect. XVII. Experiments not praejudi∣cial to the do∣ctrine of the Gospel.
• * 1.25

  §. XVIII. Experi∣ments will not over∣throw the Doctrine of the Primi∣tive Church.
• * 1.26

  Sect. XIX. Experi∣ments will not hinder the Practice of Religion.
• * 1.27

  Sect. XX. Experi∣ments will not destroy the Doctrine of Prophe∣cies, and Prodigies.
• * 1.28

  Sect. XXI. On his account Experi∣ments are fit for the pre∣sent Temper of our Nati∣on.
• * 1.29

  Sect. XXII. Experi∣ments not prejudicial to Mortifi∣cation.
• * 1.30

  Sect. XXIII. Experi∣ments not dangerous to the Church of England.
• * 1.31

  Sect. XXIV. Experi∣ments ad∣vantageous to Manual Arts.
• * 1.32

  Sect. XXV. The Ma∣nual Arts are still improveable.
• * 1.33

  First by new matter from new Lands.
• * 1.34

  Sect. XXVI. Mechanics improveable by new mat∣ter from America.
• * 1.35

  §. XXVII. By new mat∣ter from the World.
• * 1.36

  §. XXVIII. Mechanics Improvable by Trans∣plantations.
• * 1.37

  Sect. XXIX. Mechanics improveable by the old matter of Arts.
• * 1.38

  Sect. XXX. Mechanics Improvable by the spred∣ing of civili∣ty.
• * 1.39

  Sect. XXXI. Mechanics are improve∣able by o∣thers besides Tradesmen.
• * 1.40

  §. XXXII. Mechanics best Impro∣vable by Experi∣ments.
• * 1.41

  §. XXXIII. The inventi∣on of new Mechanics will not in∣jure the old.
• * 1.42

  §. XXXIV. Experi∣ments a pro∣per Study for the Gen∣tlemen of our Nation.
• * 1.43

  § XXXV. Experi∣ments will be beneficial to our wits and Writers.
• * 1.44

  § XXXVIII Experi∣ments ad∣vantageous to the Inte∣rest of our Nation.
• * 1.45

  § XXXIX. Experimen∣tal Know∣ledge will not hinder Obedience.
• * 1.46

  Sect XL. The Conclu∣sion, being a general Re∣commenda∣tion of this Design.