༣ THE PHYSICAL LECTURE, OR AN ESSAY TOWARDS Solving the Phænomena described, BY Affigning the true, or most probable Phyfical Caufes. LECTURE V. There are certain waters which condense wood, and other light bodies into a ftony matter, so that the lower part of the body, which was under the water, fhall be ftone, and that above, remain wood; and hereof I myself have feen inftances: This is a particular which hould be well inquired into, as it may afford great light in the practical bufinefs of condenfation. Hiftory of Condensation &c. by Lord Verulam, abridged by Shaw. I fee not, why natural knowledge must be more profperoufly cultivated by felfish naturalifts, that aim but at the pleafing of themselves in the attainment of that knowledge; than thofe religious naturalifts, who are invited to attention and industry, not only by the plea fantnefs of the knowledge itself, but by a higher and more engaging confideration; namely, that by the discoveries they make in the book of nature, both themselves and others may tbe excited, and qualified, the better to admire and praise the author. Boyle, Excellency. of Theology, &c. The things, which thefe proud men despise, Cowley. LECTURE V. BE EING arrived at a main part of our business, to give the physical caufes of the phænomena defcribed, there can be no better introduction than the model of the noble defign, of the foundation of the ROYAL SOCIETY in England, as the excellent hiftorian relates it *. Their purpose is, to make faithful records of all the works of nature "or art, which can come within their reach; that fo the present age, and posterity may be able to put a mark on the errors, which have been strengthened by long prefcription; to restore the truths, that have lain neglected; to push on thofe, which are already known, to ← more various uses, and to make the way more paffable, to what remains unrevealed. This is the compass of their defign. To accomplish this they have endeavoured-and ftudied to make it not only an enterprize of one feafon, or of fome lucky opportunity; but a business of time; a steady, a lafting, a popular an uninterrupted work. Our churchmen the greatest and most reverend, by their care and paffion, and endeavours in advancing this inftitution, have ← taken off the unjuft fcandal from natural knowledge, that it is an enemy to divinity. We are to overcome the mysteries of all the works of • nature, and not only to profecute fuch as are confined to one kingdom, or beat upon one fhore. With regard to these excellent fentiments of a moft honourable focicty, the foregoing, prefent, and following lectures are compiled; and for which that excellent writer has already fufficiently apologized; it being highly becoming a clergyman, to intereft himself in the phenomena of the natural world, which is the handy-work of God, whofe minifter he is, and whofe works are the objects of ftudy, to the members of that noble. R Sprat, Part II. 1 noble fociety, who have eminently diftinguished themselves near a century. Yet we can not enter upon this part of our tafk, which now is incumbent upon us, without fome more of that writer's elegant and moral fentiments, which equally concern the speaker in philosophy, and the hearer; the writer, and the reader. • What great things can be expected, if mens understanding shall be, as it were, always in the warlike state of nature, one against another? If every one be jealous of another's inventions, and ftill ready to put a ftop to his conquefts? Will not there be the fame wild condition of learning, which had been amongst men, if they had always been difperfed, still preying upon and fpoiling their neighbours? If that had ftill continued, no cities had been built, no trades found out, no civility taught: For all these noble productions, came from men's joining in compacts, and entring into fociety. It is a ufual faying, where the • natural philofopher ends, the phyfician must begin, and I will also add, • that the natural philofopher must begin, where the moral ends. It is requifite, that he who goes about fuch an undertaking, should first know himself, fhould be well practifed in all the modeft, humble, friendly virtues; fhould be willing to be taught, and to give way to the judgment of others. And I dare boldly fay, that a plain induftrious man, fo prepared, is more likely to make a good philofopher, than • all the high, carneft, infulting wits, who can bear neither partnership, • nor oppofition. The chemifts lay down, as a neceffary qualification of their happy man, to whom God will reveal their adored elixir, that • he must be rather innocent and virtuous, than knowing. And if I were to form the character of a true philofopher, I would be fure to make • that the foundation: Not that I believe God will bestow any extraordinary light in nature on fuch men, more than others, but upon a bare rational account. For fuch men, whose minds are fo foft, fo yielding, fo complying, fo large, are in a far better way, than the bold affertors; they will pafs by nothing, by which they may learn; they will be always ready to receive, and communicate obfervations; they will not CONTEMN THE FRUITS of OTHERS DILIGENCE, they will rejoice to see mankind benefited, whether it be by themfelves or others. Intending Intending to use the modefty here required, and hoping for the humanity and tenderness defcribed, we now enter upon the bufinefs. THE DESIGN of the prefent lecture is to speak concerning the causes of the petrifications, the fpecimens of which still lie in your view. Before this fubject can be fairly handled, it may be proper to fay fomething of the manner of explaining natural phænomena, and to determine, when an appearance may with precision be faid, to be accounted for. The appearances of natural things are infinite, and the fancies of mankind as much fo; he knows most of nature, who has obferved most appearances with judgment and memory, fo as to make comparisons to find out the regular course of things, that is, the laws by which the material world is governed. For the Author of nature always acts wifely, and is not under a neceffity to make new laws for new occafions, but has fixt the courfe of things, and never deviates from THAT; except upon fome extraordinary events, to demonftrate, for the fake of moral agency, his power over the matter of the Universe. When that is the cafe, the defign is always declared; but when no fuch defign is declared, the common laws of the Universe, must be the folution of the uncommon, as well as of the common phænomena of the Universe. For the folution of a phænomenon is, the attributing of it as an effect to its proper and immediate cause; for if that is not allowed to be a folution of it, inquiries become endless, or are immediately stopped. For if the cause of a cause, of a cause, is asked without limitation, the human mind has no place to reft; and if every phænomenon is immediately refolved into one common caufe (k), the Divine Will; all inquiry fhould ceafe. But the course of things muft oblige us to confefs, that although the author of natural things does every thing by his will exerted according to wisdom, yet he chooses in a great variety of cafes, to act by the mediation of inftruments of his own contrivance; and yet every inftrument is inactive without his immediate activity upon it. Whether or no it were not becoming infinite wisdom, to act immediately without fuch mediation, fuits not R 2 this (k) In miraculum feu voluntatem Dei extraordinariam refolvitur, ad quam tamen in phyficis fine neceffitate confugiendum non esse, convenit inter intelligentes. Friend Chem. Append. |