A discourse of a method, for the well-guiding of reason, and the discovery of truth in the sciences.. / Descartes, René, 1596-1650.

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Title Page, text:
A Discourse
OF A
METHOD,
For the well-guiding
OF
REASON,
And the Discovery of Truth
In the
SCIENCES.
By Ren. Des Cartes.

LONDON,
Printed by Thomas Newcombe, for John
Holden at the Anchour in the
new Exchange. 1649.

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To the
Understanding READER.

THe Great DES
CARTES
(who may just-
ly challenge
the first place
amongst the
[phi]losophers of this Age) is the
[aut]hor of this Discourse; which
Originall was so well
, That it could be no
t his own, that his Name

was

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was not affic'd to it: I need say
no more either of Him or It;
He is best made known by Him-
self, and his Writings want no-
thing but thy reading to com-
mend them. But as those who
cannot compasse the Originals
of Titian and Van-Dyke, are
glad to adorne their Cabinets
with the Copies of them; So
be pleased favourably to receive
is Picture from my hand, co-
pied after his own Designe:
You may therein observe the
lines of a well form'd Minde
The hightnings of Truth, T
sweetnings and shadowings
Probabilities, The falls
depths of Falshood; all
serve to perfect this

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piece. Now although my af-
ter-draught be rude and unpo-
lished, and that perhaps I have
touch'd it too boldly, The
thoughts of so clear a Minde,
being so extremely fine, That
as the choisest words are too
grosse, and fall short fully to
expresse such sublime Notions;
So it cannot be, but being trans-
vested, it must necessarily lose
very much of its native Lustre:
Nay, although I am conscious
(notwithstanding the care I have
taken neither to wrong the Au-
thours Sense, nor offend the
Readers Ear) of many escapes
which I have made; yet I so
little doubt of being excused,
That I am confident, my endea-

vour

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vour cannot but be gratefull to
all Lovers of Learning; for
whose benefit I have English-
ed, and to whom I addresse
this Essay, which contains a
Method, by the Rules whereof
we may Shape our better part,
Rectifie or Reason, Form our
Manners and Square our Acti-
ons, Adorn our Mindes, and
making a diligent Enquiry into
Nature, wee may attain to the
Knowledge of the Truth, which
is the most desirable union in
the World.

Our Authour also invites
all letterd men to his assistance
in the prosecution of this Search;
That for the good of Mankinde,
They would practise and com-

muni-

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municate Experiments, for the
use of all those who labour for
the perfection of Arts and Sci-
ences: Every man now being
obliged to the furtherance of
so beneficiall an Undertaking,
I could not but lend my hand
to open the Curtain, and disco-
ver this New Model of Philoso-
phy; which I now publish, nei-
ther to humour the present, nor
disgust former times; but rather
that it may serve for an innocent
Divertisement to those, who
would rather Reform them-
selves, then the rest of the world;
and who, having the same seeds
and grounds, and knowing That
there is nothing New under the
Sun; That Novelty isbut Ob-

livion,

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livion, and that Knowledge is
but Remembrance, will study to
finde out in themselves, and re-
store to Posterity those lost Arts,
which render Antiquity so ve-
nerable; and strive (if it be pos-
sible) to go beyond them in o-
ther things, as well as Time:
Who minde not those things
which are above, beyond, or
without them; but would ra-
ther limit their desires by their
power, then change the Course
of Nature; Who seek the
knowledge, and labour for the
Conquest of themselves; Who
have Vertue enough to make
their own Fortune; And who
prefer the Culture of the Minde
before the Adorning of the Bo-

dy;

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dy, To such as these I present
this Discourse (whose pardon
I beg, for having so long de-
tain'd them from so desirable a
Conversation;) and conclude
with this Advice of the Divine
Plato:

Cogita in te, praeter Animum,
nihil esse mirabile.

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A DISCOURSE
OF A
METHOD,
For the wel-guiding of REASON;
AND
The discovery of TRUTH in the
SCIENCES.

IF this Discourse seem too long to be read
at once, it may be divided into six parts.
In the first, are divers Considerations
touching the Sciences. In the second, the
principall Rules of that Method which
the Author hath studyed. In the third,
some of those in morality, which he hath
drawn from this Method. In the fourth,
the reasons whereby the existence of God
and of the humane Soul is proved; which

B are

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the grounds of his Metaphysicks.
In the fift, the order of these Physicall
questions which he hath examined, and
particularly the explicasion of the hearts
motion; with some other difficulties re-
lating to Physick; as also the difference
between our Souls and those of beasts.
In the last, what he conceives requisit to
make a further inquiry into Nature, then
hath hitherto been made. And what
reasons induc'd him to write.

PART. I.

RIght understanding is the
most equally divided
thing in the World; for
every one beleevs him-
self so well stor'd with
it, that even those who in all other
things are the hardest to be pleas'd,
seldom desire more of it then they
have; wherein it is not likely that all

Men

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Men are deceived: But it rather wit-
nesseth, That the faculty of right-
judging and distinguishing truth from
falshood (which is properly call'd,
Understanding or Reason) is naturally
equal in all Men. And as the diversity
of our Opinions, is not, because some
are more reasonable then others; but
only that we direct our thoughts se-
veral ways, neither do we consider
the same things. For 'tis not enough
to have good faculties, but the prin-
cipal is, to apply them well. The
greatest Souls are as capable of the
greatest Vices, as of the most eminent
Vertues: And those who move but
very slowly , may advance much far-
ther, if they always follow the right
way; then those who run and straggle
from it.

For my part, I never presum'd that
my Minde was more perfect in any
thing then an ordinary Mans; nay, I
have often wish'd to have had my
thoughts as quick, my imagination as
clear and distinct, and my memory as

B2 large

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large and as ready as some other Men
have had. And I know no Qualities
which serve more then those to the
perfection of the Minde, for as for
Reason or Understanding, forasmuch
as it is the only thing which makes us
Men, and distinguisheth us from beasts,
I will beleeve it to be entire in every
One, and follow herein the common
opinion of the Philosophers, who
say, That there is only more or less
among the Accidents, and not amongst
the Forms or nature of the Individuals
of one species.

But I shall not stick to say, That I
beleeve my self very happy, in having
encountred from my youth with cer-
tain ways which have led me to con-
siderations and Maximes, from which
I have found a Method; whereby
methinks, I have the means by degrees
to augment my knowledg, and by
little and little to raise it up to the
highest pitch, whereto the meaness of
my capacity, & the short course of my
life can permit it to attain. For I have

already

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already reaped such fruits from it, that
although in the judgment I make of
my self, I endeavour always rather to
inclune to mistrust, then to presum-
ption. And looking on the divers
actions and undertakings of all Men,
with the eye of a Philosopher, there is
almost none which to me seems not
vain and useless. Yet I am extremely
satisfied with the Progress, which (as
it seems to me) I have already made in
the search of Truth, and do conceive
such hopes for the future, That if
among the employments of Men,
purely Men, there is any solidly good,
and of importance, I dare beleeve it is
that which I have chosen: Yet it may
be that I deceive my self, and perhaps
it is but a little Copper and Glass
which I take for Gold and Diamonds.
I know how subject we are to mistake
in those things which concern us, and
how jealous we ought to be of the
judgment of our friends, when it is in
our favor. But I should willingly in
this Discourse, trace out unto you the

B3 ways

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ways which I have followed, and re-
present therein my life, as in a Picture,
to the end, that every one may judge
thereof; and that learning from com-
mon Fame, what mens opinions are of
it, I may finde a new means of instru-
cting my self; which I shall add to
those which I customarily make use
of.

Neither is it my design to teach a
Method which every Man ought toy
follow, for the good conduct of
his reason; but only to shew after
what manner I have endevoured
to order mine own. Those who un-
dertake to give precepts, ought to
esteem themselves more able, then
those to whom they give them, and
are blame-worthy, if they fail in the
least. But proposing this but as a
History, or if you will have it so, but
as a Fable; wherein amongst other
examples, which may be imitated, we
may perhaps find divers others which
we may have reason to decline: I
hope it will be profitable to some,

without

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without being hurtfull to any; and
that the liberty I take will be gratefull
to all.

I have been bred up to Letters from
mine infancy; & because I was perswa-
ded, that by their means a man might
acquire a clear and certain knowledg
of all that's usefull for this life, I was
extremely desirous to learn them:
But as soon as I had finish'd all the
course of my Studies, at the end
whereof Men are usually receiv'd a-
mongst the rank of the learned. I
wholly changed my opinion, for I
found my self intangled in so many
doubts and errors, that me thought I
had made no other profit in seeking to
instruct my self, but that I had the
more discovered mine own ignorance.

Yet I was in one of the most famous
Schools in Europe; where I thought, if
there were any on earth, there ought
to have been learned Men. I had
learnt all what others had learnt; even
unsatisfied with the Sciences which
were taught us, I had read over all

B4 Books

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Books (which I could possibly pro-
cure) treating of such as are held to be
the rarest and the most curious. With-
all, I knew the judgment others made
of me; and I perceiv'd that I was no
less esteem'd then my fellow Students,
although there were some amongst
them that were destin'd to fill our
Masters rooms. And in fine, onr age
seem'd to me as flourishing and as fer-
tile of good Wits, as any of the prece-
ding, which made me take the liberty
to judg of all other men by my self,
and to think, That there was no such
learning in the world, as formerly I
had been made beleeve.

Yet did I continue the esteem I had
of those exercises which are the em-
ployments of the Schools: I knew that
Languages which are there learnt, are
necessary for the understanding of
ancient Writers, That the quaintness
of Fables awakens the Minde; That
the memorable actions in History raise
it up, and that being read with discre-
tion, they help to form the judgment.

That

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That the reading of good books, is like
the conversation with the honestest
persons of the past age, who were the
Authors of them, and even a studyed
conversation, wherein they discover
to us the best only of their thoughts.
That eloquence hath forces & beau-
ties which are incomparable. That
Poetry hath delicacies and sweets ex-
tremly ravishing; That the Mathema-
ticks hath most subtile inventions,
which very much conduce aswel to
content the curious, as to facilitate all
arts, and to lessen the labour of Men:
That those writings which treat of
manners contain divers instructions,
and exhortations to vertue, which are
very usefull. That Theology teach-
eth the way to heaven; That Philo-
sophy affords us the means to speake
of all things with probability, and
makes her self admir'd, by the least
knowing Men. That Law, Physick and
other sciences bring honor and riches
to those who practice them; Finally
that its good to have examin'd them

all

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all even the falsest and the most su-
perstitious, that we may discover their
just value, and preserve our selves
from their cheats.

But I thought I had spent time e-
nough in the languages, and even also
in the lecture of ancient books, their
histories and their fables. For 'tis e-
ven the same thing to converse with
those of former ages, as to travel. Its
good to know something of the man-
ners of severall Nations, that we may
not think that all things against our
Mode are ridiculous or unreasonable,
as those are wont to do, who have
seen Nothing. But when we employ
too long time in travell, we at last
become strangers to our own Coun-
try, and when we are too curious of
those things, which we practised in
former times, we commonly remain
ignorant of those which are now in
use. Besides,Fables make us imagine
divers events possible, which are not
so: And that even the most faithfull
Histories, if they neither change or

aug-

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augment the value of things, to ren-
der them the moreworthy to be read,
at least, they always omit the basest
and less remarkable circumstances;
whence it is, that the rest seems not
as it is; and that those who form
their Manners by the examples they
thence derive, are subject to fall into
the extravagancies of the Paladins
of our Romances, and to conceive
designes beyond their abilities.

I highly priz'd Eloquence, and was
in love with Poetry; but I esteem'd
both the one and the other, rather
gifts of the Minde, then the fruits of
study. Those who have the strongest
reasoning faculties, and who best di-
gest their thoughts, to render them
the more clear and intelligible, may
always the better perswade what they
propose, although they should speak
but a corrupt dialect, and had never
learnt Rhetorick: And those whose
inventions are most pleasing, and can
express them with most ornament
and sweetness, will still be the best

Poets,

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Poets, although ignorant of the Art
of Poetry.

Beyond all, I was most pleas'd with
the Mathematicks, for the certainty
and evidence of the reasons thereof;
but I did not yet observe their true
use, and thinking that it served only
for Mechanick Arts; I wondred, that
since the grounds thereof were so
firm and solid, that nothing more sub-
lime had been built thereon. As on
the contrary, I compar'd the writings
of the Ancient heathen which treated
of Manners, to most proud and stately
Palaces which were built only on
sand and mire, they raise the vertues
very high, and make them appear
estimable above all the things in the
world; but they doe not sufficiently
instruct us in the knowledg of them,
and often what they call by that fair
Name, is but a stupidness, or an act
of pride, or of despair, or a paricide.
I reverenc'd our Theology, and
pretended to heaven as much as any;
But having learnt as a most certain

Truth,

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Truth, that the way to it, is no less
open to the most ignorant, then to
the most learned; and that those re-
vealed truths which led thither, were
beyond our understanding, I durst
not submit to the weakness of my
ratiocination. And I thought, that to
undertake to examine them, and to
succeed in it, requir'd some extraor-
dinary assistance from heaven, aNd
somewhat more then Man. I shall
say nothing of Philosophy, but that
seeing it hath been cultivated by the
most excellent wits, and that yet there is
nothing which is undisputed, and by
consequence which is not doubtfull.
I could not presume so far, as to hope
to succeed better then others. And
considering how many different opi-
nions there amy be on the same thing,
maintain'd by learned Men, and yet
that there never can be but one only
Truth, I reputed almost all false,
which had no more then probability
in it.

As

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As for other Sciences, since they
borrow their Principles from Philo-
sophy, I judg'd that nothing which
was solid could be built upon such
unsound foundations; and neither
honour nor wealth were sufficient to
invite me to the study of them For
(I thank God) I found not my self in
a condition which obliged me to
make a Trade of Letters for the relief
of my fortune. And although I made
it not my profession to despise glory
with the Cynick; yet did I little va-
lue that which I could not acquire but
by false pretences. And lastly, for
unwarrantable Studies, I thought I
already too well understood what
they were, to be any more subject to
be deceived, either by the promises
of an Alchymist, or by the predicti-
ons of an Astrologer, or by the impo-
stures of a Magician, or by the artifice
or brags of those who profess to know
more then they do.

By reason whereof, as soon as my
years freed me from the subjection of

my

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my Tutors, I wholly gave over the
study of Letters, and resolving to seek
no other knowledge but what I could
finde in my self, or in the great book
of the World, I imployed the rest of
my youth in Travell, to see Courts
and Armies, to frequent people of se-
verall humours and conditions, to gain
experience, to hazard my self in those
encounters of fortune which should
occurr; and every-where to make
such a reflection on those things which
presented themselves to me, that I
might draw profit from them. For
(me thought) I could meet with far
more truth in the discourses which
every man makes touching those af-
fairs which concern him, whose event
would quickly condemn him, if he
had judg'd amisse; then amongst those
which letter'd Men make in their clo-
sets touching speculations, which
produce no effect, and are of no con-
sequence to them, but that perhaps
they may gain so much the more va-
nity,as they are farther different from

the

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the common understanding: Foras-
much as he must have imployd the
more wit and subtilty in endeavour-
ing to render them probable. And I
had always an extreme desire to learn
to distinguish Truth from Falshood,
that I might see cleerly into my acti-
ons, and passe this life with assurance.

Its true, that whiles I did but con-
sider the Manners of other men, I
found litle or nothing wherein I
might confirm my self: And I ob-
serv'd in them even as much diversity
as I had found before in the opinions
of the Philosophers: So that the
greatest profit I could reap from them
was, that seeing divers things, which
although they seem to us very extra-
vagant and ridiculous, are neverthe-
lesse commonly received and appro-
ved by other great Nations, I learn'd
to beleeve nothing too firmly, of
what had been onely perswaded me
by example or by custom, and so by I
little and little I freed my self from
many errors, which might eclipse our

natu-

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naturall light, and render us lesse able
to comprehend reason. But after I
had imployed some years in thus stu-
dying the Book of the World, and
endeavouring to get experience, I
took one day a resolution to study
also within my self, and to employ all
the forces of my minde in the choice
of the way I was to follow: which
(me thought) succeeded much bet-
ter, then if I had never estranged my
self from my Country, or from my
Books.

PART. II.

I Was then in Germany, whither the
occasion of the Wars (which are not
yet finished) call'd me; and as I re-
turn'd from the Emperors Coronati-
on towards the Army, the beginning
of Winter stopt me in a place, where
finding no conversation to divert me

C and

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and on the other sides having by good
fortune no cares nor passions which
troubled me, I stayd alone the whole
day, shut up in my Stove, where I
had leasure enough to entertain my
self with my thoughts. Among which
one of the first was that I betook my
self to consider, That oft times there
is not so much perfection in works
compos'd of divers peeces, and made
by the hands of severall masters, as
in those that were wrought by one
only: So we may observe that those
buildings which were undertaken
and finished by one onely, are com-
monly fairer and better ordered then
those which divers have laboured to
patch up, making use of old wals,
which were built for other purposes;
So those ancient Cities which of bo-
roughs, became in a succession of time
great Towns, are commonly so ill girt
in comparifon of other regular Pla-
ces, which were design'd on a flatt ac-
cording to the fancy of an Engeneer;
and although considering their build-

ings

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ings severally, we often find as much
or more art, then in those of other
places; Yet to see how they are rank'd
here a great one, there a little one,
and how they make the streets
crooked and uneven, One would say,
That it was rather Fortune, then the
will of Men indued with reason, that
had so disposed them. And if we
consider, that there hath always been
certain Officers, whose charge it was,
to take care of private buildings, to
make them serve for the publique
ornament; We may well perceive,
that it's very difficult, working on the
works of others, to make things
compleat. So also did I imagine, that
those people who formerly had been
half wilde, and civiliz'd but by de-
grees, made their laws but according
to the incommodities which their
crimes and their quarrels constrain'd
them to, could not be so wel pollic'd,
as those who from the beginning of
their association, observ'd the con-
stitutions of some prudent Legislator.

C2 As

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As it is very certain, that the state of
the true Religion, whose Ordinances
God alone hath made, must be in-
comparably better regulated then all
other. And to speak of humane
things, I beleeve that if Sparta hath
formerly been most flourishing, it
was not by reason of the goodness of
every of their laws in particular, ma-
ny of them being very strange, and
even contrary to good manners, but
because they were invented by one
only, They all tended to One End.
And so I thought the sciences in
Books, at least those whose reasons
are but probable, and which have no
demonstrations, having been com-
pos'd of, and by little and little en-
larg'd with, the opinions of divers
persons, come not so near the Truth,
as those simple reasonings which an
understanding Man can naturally
make, touching those things which
occurr. And I thought besides also,
That since we have all been children,
before we were Men; and that we

must

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must have been a long time govern'd
by our appetites, and by our Tutors,
who were often contrary to one ano-
ther, and neither of which alwayes
counsel'd us for the best; It's almost
impossible that our judgment could
be so clear or so solid, as it might have
been, had we had the intire use of
our reason from the time of our
birth, and been always guided by it
alone.

Its true, we doe not see the houses
of a whole Town pull'd down pur-
posely to re-build them of another
fashion; and to make the streets the
fairer; But we often see, that divers
pull their own down to set them up
again, and that even sometimes they
are forc'd thereunto, when they are
in danger to fall of themselves, and
that their foundations are not sure.
By which example I perswaded my
self, that there was no sense for a par-
ticular person, to design the Refor-
mation of a State, changing all from
the very foundations, and subverting

C3 all

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all to redress it again: Nor even also
to reform the bodies of Sciences, or
the Orders already established in the
Schools for teaching them. But as
for all the Opinions which I had till
then receiv'd into my beleef, I could
not doe better then to undertake to
expunge them once for all, that after-
wards I might place in their stead, ei-
ther others which were better, or the
same again, as soon as I should have
adjusted them to the rule of reason.
And I did confidently beleeve, that
by that means I should succeed much
better in the conduct of my life, then
if I built but on old foundations, and
only relyed on those principles, which
I suffer'd my self to be perswaded to
in my youth, without ever examining
the Truth of them. For although I
observ'd herein divers difficulties, yet
were they not without cure, nor com-
parable to those which occurr in the
reformation of the least things belon-
ging to the publick: these great bodies
are too unweldy to be rais'd, being

cast

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cast down, or to be held up when
they are shaken, neither can their falls
be but the heavyest.

As for their imperfections, if they
have any, as the only diversity which
is amongst them, is sufficient to assure
us that many have. Custome hath
(without doubt) much sweetned
them, and even it hath made others
wave, or insensibly correct a many,
whereto we could not so well by
prudence have given a remedy. And
in fine, They are alwayes more sup-
portable, then their change can be,
Even, as the great Roads, which win-
ding by little and little betwixt
mountains, become so plain and com-
modious, with being often frequen-
ted, that it's much better to follow
them, then to undertake to goe in a
strait line by climbing over the rocks,
and descending to the bottom of pre-
cipices. Wherefore I can by no
means approve of those turbulent
and unquiet humors, who being nei-
ther call'd by birth or fortune to the

C4 mana-

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managing of publique affairs, yet are
alwayes forming in Idea, some new
Reformation. And did I think there
were the least thing in this Discourse,
which might render me suspected of
that folly, I should be extremely sorry
to suffer it to be published; I never
had any designe which intended far-
ther then to reform my own thoughts
and to build on a foundation which
was wholly mine. But though I pre-
sent you here with a Modell of my
work, because it hath sufficiently
pleased me; I would not therefore
counsell any one to imitate it. Those
whom God hath better endued with
his graces, may perhaps have more
elevated designes; but I fear me, lest
already this be too bold for some.
The resolution only of quitting all
those opinions which we have for-
merly receiv'd into our belief, is not
an example to be followed by every
One; and the world is almost com-
pos'd but of two sorts of Men, to
whom it's no wayes convenient, to

wit,

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wit, of those, who beleeving them-
selves more able then they are, can-
not withold themselves from pre-
cipitating their judgments, nor have
patience enough to steer all their
thoughts in an orderly course.
Whence it happens, that if they
should once take the liberty to doubt
of those principles which they have
already received, and to stray from
the common road, they could never
keep the path which leads strait for-
wards, and so, would straggle all their
lives. And of such who having rea-
son and modesty enough to judg that
they are less able to distinguish truth
from falshood then others, from
whom they may receive instruction,
ought much rather to be content to
follow other Mens opinions, rather
then to seek after better them-
selves.

And for my part, I had undoubted-
ly been of the number of those latter,
had I never had but one Master, or
had I not known the disputes which

have

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have alwayes hapned amongst the
most learned. For having learnt from
the very School, That one can imagin
nothing so strange or incredible,
which had not been said by some one
of the Philosophers; And having
since observ'd in my travails, That all
those whose opinions are contrary to
ours, are not therefore barbarous or
savage, but that many use as much or
more reason then we; and having
consider'd how much one Man with
his own understanding, bred up from
his childhood among the French or
the Dutch, becomes different from
what he would be, had he alwayes
liv'd amongst the Chineses, or the Can-
nibals: And how even in the fashion
of our Clothes, the same thing which
pleas'd ten years since, and which per-
haps wil please ten years hence, seems
now to us ridiculous and extravagant.
So that it's much more Custome and
Example which perswades us, then
any assured knowledg; and notwith-
standing that plurality of voices is a

proof

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proof of no validity, in those truths
which are hard to be discovered; for
that it's much more likely for one
man alone to have met with them,
then a whole Nation; I could choose
no Man whose opinion was to be pre-
ferr'd before anothers: And I found
my self even constrain'd to undertake
the conduct of my self.

But as a man that walks alone, and in
the dark, I resolv'd to goe so softly,
and use so much circumspection in all
things, that though I advanc'd little, I
would yet save my self from falling.
Neither would I begin quite to reject,
some opinions, which formerly had
crept into my belief, without the con-
sent of my reason, before I had em-
ployed time enough to form the pro-
ject of the work I undertook, and to
seek the true Method to bring me to
the knowledg of all those things, of
which my understanding was ca-
pable.

I had a little studyed, being young,
of the parts of Philosophy, Logick,

and

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and of the Mathematicks, the Analy-
sis of the Geometricians, and Algebra:
Three arts or sciences which seem'd
to contribute somewhat conducing to
my designe: But examining them,
I observ'd, That as for Logick, its Sy-
logisms, and the greatest part of its
other Rules, serve rather to expound
to another the things they know, or
even as Lullies art, to speak with judg-
ment of the things we are ignorant
of, then to learn them. And although
in effect it contain divers most true
and good precepts, yet there are so
many others mixed amongst them,
either hurtfull or superfluous, That
it's even as difficult to extract them,
as 'tis to draw a Diana or a Mercury
out of a lump of Marble, which is not
yet rough-hewn; as for the Analysis
of the Ancients, and the Algebra of
the Moderns; besides that, they ex-
tend only to matters very abstract, and
which seem to be of no use; The first
being alwayes so tyed to the conside-
ration of figures, That it cannot exer-

cise

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cise the understanding, without very
much tiring the imagination. And in
the latter they have so subjected
themselves to certain Rules and cy-
phers, that they have made a confus'd
and obscure art which perplexeth the
mind, in stead of a Science to instruct
it. For this reason, I thought I ought
to seek some other Method, which
comprehending the advantages of
these, they might be exempt from
their defects. And as the multitude
of Laws often furnisheth excuses for
vice; so a State is farr better polic'd,
when having but a few, they are very
strictly observed therein: So, instead
of the great many precepts whereof
Logick is compos'd, I thought these
four following would be sufficient for
me, if I took but a firm and constant
resolution not once to fail in the ob-
servation of them.

The first was, never to receive any
thing for true, but what I evidently
knew to be so; that's to say, Carefully
to avoid Precipitation and Preven-

tion,

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tion, and to admit nothing more into
my judgment, but what should so
clearly and distinctly present it self to
my minde, that I could hvae no rea-
son to doubt of it.

The second, to divide every One of
these difficulties, which I was to exa-
mine into as many parcels as could
be, and, as was requisite the better to
resolve them.

The third, to lead my thoughts in
order, beginning by the most simple
objects, and the easiest to be known;
to rise by little and little, as by steps,
even to the knowledg of the most
mixt; and even supposing an Order
among those which naturally doe not
precede one the other.

And the last, to make every where
such exact calculations, and such ge-
nerall reviews, That I might be confi-
dent to have omitted Nothing.

Those long chains of reasons,
(though simple and easie) which the
Geometricians commonly use to
lead us to their most difficult de-

mon-

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monstrations, gave me occasion to
imagine, That all things which may
fall under the knowledg of Men, fol-
low one the other in the same man-
ner, and so we doe only abstain from
receiving any one for true, which is
not so, and observe alwayes the right
order of deducing them one from the
other, there can be none so remote,
to which at last we shall not attain;
nor so hid, which we shall not disco-
ver. Neither was I much troubled
to seek by which it behooved me to
begin, for I already knew, that it was
by the most simple, and the easiest to
be discern'd. But considering, that
amongst all those who formerly have
sought the Truth in Learning, none
but the Mathematicians only could
finde any demonstrations, that's to
say, any certain and evident reasons.
I doubted not, but that it was by the
same that they have examin'd; al-
though I did hope for no other profit,
but only that they would accustome
my Minde to nourish it self with

Truths,

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Truths, and not content it self with
false Reasons. But for all this, I ne-
ver intended to endevour to learn all
those particular Sciences which we
commonly call'd Mathematicall:
And perceiving, that although their
objects were different, yet did they
nevertheless agree altogether, in that
they consider no other thing, but the
divers relations or proportions which
are found therein; I thought it there-
fore better to examine those propor-
tions in generall, and without suppo-
sing'them but in those subjects, which
might the more easily serve to bring
me to the knowledg of them. But
withall, without any wayes limiting
them, That I might afterwards the
better fit them to all others where-
to they might be applyed. Having
also observ'd, That to know them, it
would be sometimes needfull for me
to consider every one in particular, or
sometimes only to restrain them, or
comprehend many together; I
thought, that to consider them the

better

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better in particular I ought to suppose
them in lines, for as much as I find no-
thing more simple, nor which I could
more distinctly represent to my ima-
gination, and to my sences; But to
hold or comprehend many in one, Iam
was oblig'd to explain them by certain
Cyphers the shortest I possibly could,
and that I should thereby borrow the
best of the Geometricall Analysis, and
of Algebra, & so correct all the defects
of the one by the other.

As in effect I dare say, That the
exact observation of those few pre-
cepts I had chosen, gave me such a
facility to resolve all the questions
whereto these two sciences extend;
That in two or three months space
which I employed in the examina-
nation of them, having begun by the
most simple and most generall, and e-
very Truth which I found being a rule
which afterwards served me to disco-
ver others; I did not only compasse
divers truths which I had formerly
judged most difficult, but methought
also that towards the end I could de-

D termin

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termin even in those which I was igno-
rant of, by what means and how farr
it was possible to resolve them. Where-
in perhaps I shall not appear to be ve-
ry vain if you consider, That there be-
ing but one truth of every thing, who
ever finds it, knows as much of it as
one can know; And that for example a
child instructed in Arithmatick having
made an addition according to his rules,
may be sure to have found, touching the
sum he examined, all what the wit of
man could finde out. In a word the
method which teacheth to folow a
right order, and exactly to enumerate
all the circumstances of what we seek,
contains, whatsoever ascertains the
rules of Arithmatick.

But that which pleas'd me most
in this Method was the assurance
I had, wholly to use my reason,
if not perfectly, at least as much as
it was in my power; Besides this, I per-
ceived in the practice of it, my minde
by little and little accustom'd it self to
conceive its objects more clearly and
distinctly; and having not subjected it

to

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to any particalar matter, I promised my
self to apply it also as profitable to the
difficulties, of other sciences as I had to
Algebra: Not that I therefore durst at
first undertake to examine all which
might present themselves, for that were
contrary to the order it prescribes,
But having observ'd that all their
principles were to be borrowed from
Philosophy, in which I had yet found
none that were certain, I thought it
were needfull for me in the first place
to endevor to establish some, and that
this being the most important thing in
the world, wherein precipitation and
prevention were the most to be feared,
I should not undertake to performe it,
till I had attain'd to a riper Age then
XXIII, which was then mine. Before I
had formerly employed a long time in
preparing my self thereunto, aswel in
rooting out of my minde all the ill opi-
nions I had before that time received,
as in getting a stock of experience to
serve afterwards for the subject of my
reasonings, and in exercising my self

D2 alwayes

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always in the Method I had prescribed.
That I might the more and more
confine my self therein.

PART. III.

BUt as it is not enough to pull down
where we dwell, before
we begin to re-edify it, and to make
provision of materials and architects,
or performe that office our selves; nor
yet to have carefully laid the design of
it; but we mut also have provided our
selves of some other place of abode
during the time of the rebuilding:
So that I might not remain irresolute
in my actions, while reason would ob-
lige me to be so in my judgments, and
that I might continue to live the most
happily I could, I form'd for my own
use in the interim a Moral, which con-
sisted but of three or four Maximes,
which I shall communicate unto you.

The

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The flrst was to obey the lawes and
customes of my Country, constantly
adhaering to that Religion wherein by
the grace of God I had from mine in-
fancy bin bred. And in all other things
behaving my self according to the most
moderate opinions and those which
were farthest from excesse, which
were commonly received in practice
by the most judicious Men, amongst
whom I was to live: For beginning
from that very time, to reckon mine
own for nothing, because I could bring
them all to the test, I was confident I
could not do better then follow those
of the deepest sense ; and although
perhaps there are as understanding
men amongst the Persians or Chineses
as amongst us, yet I thought it was
more fit to regulate my self by those
with whom I was to live, and that I
might truly know what their opinions
were, I was rather to observe what
they practic'd, then what they taught.
Not only by reason of the corruption
of our manners, there are but few

who

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who will say, all they beleeve, but also
because divers are themselves igno-
rant of it; for the act of the thought
by which we beleeve a thing, being
different from that whereby we know
that we believe it, the one often is
without the other. And amongst di-
vers opinions equally receiv d, I made
choise of the most moderate only, as
well because they are always the most
fit for practice, and probably the best,
all excess being commonly ill; As al-
so that I might less err from the right
way, if I should perhaps miss it, then
if having chosen one of the extremes,
it might prove to be the other, which
I should have followed. And particu-
larly I plac'd amongst extremities, all
those promises by which we somwhat
restrain our liberty, Not that I dis-
approved the laws, which to cure
the inconstancy of weak minds, permit
us when we have any good design, or
else for the preservation of Com-
merce, one that is but indifferent, to
make vows or contracts, which obliged

us

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us to persevere in them: But because
I saw nothing in the world remain al-
ways in the same state; and for mine
own particular, promised my self to
perfect more and more my judgment,
and not to impair it, I should have
thought my self guilty of a great fault
against right understanding, if because
I then approved any thing, I were also
afterwards oblig'd to take it for good,
when perhaps it ceased to be so, or
that I had ceased to esteem it so.

My second Maxime was, To be the
most constant and resolute in my acti-
ons that I could; and to follow with
no less perseverance the most doubt-
full opinions, when I had once deter-
mined them, then if they had been the
most certain. Imitating here Travel-
lers, who having lost their way in a
Forrest, ought not to wander, turning
now this way, and then that, and less
to abide in one place; but stil advance
straight forwards, towards one way,
and not to change on slight occasions,
although perhaps at first Chance only

D4 mov'd

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mov'd them to determine that choice:
For by that means, if they do not go
directly whither they desire, they
will at least arrive somewhere where
they will probably be better then in
the midst of a Forrest. So the actions
of this life admitting often of no de-
lay, its a most certain Truth, That
when it is not in our power to discern
the truest opinions, we are to follow
the most probable: Yea, although
we finde no more probability in the
one then in the other, we yet ought
to determine some way, considering
them afterwards no more as doubtful
in what they relate to practice; but as
most true and certain; forasmuch as
the reason was so, which made us de-
termine it. And this was sufficient
for that time to free me from all the
remorse and repentance which useth
to perplex the consciences of those
weak and staggering minds, which in-
constantly suffer themselves to passe
to the practice of those things as good,
which they afterwards judge evill.

My

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My third Maxime was, To endevour
always rather to conquer my self then
Fortune; and to change my desieres,
rather then the order of the world:
and generally to accustome my self to
beleeve, That there is nothing wholly
in our power but our thoughts; so
that after we have done our best, tou-
ching things which are without us, all
whats wanting of success in respect of
us is absolutely impossible. And this a-
lone seem'd sufficient to hinder me from
desiring any thing which I could not
acquire, and so to render me content.
For our will naturally moving us to
desire nothing, but those things which
our understanding presents in some
manner as possible, certain it is, that
if we consider all the good which is
without us, as equally distant from
our power, we should have no more
regret for the want of those which
seem due to our births, when without
any fault of ours we shall be deprived
of them, then we have in wanting
the possessions of the Kingdoms of

China

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China or Mexico. And making (as we
say) vertue of necessity, we should no
more desire to be in health being sick,
or free being in prison, then we now
do, to have bodies of as incorruptible
a matter as diamonds, or wings to fly
like birds. But I confess, that a long
exercise, and an often reiterated me-
ditation, is necessary to accustom us to
look on all things with that byas: And
I beleeve, in this principally consists,
the secret of those Philosophers who
formerly could snatch themselves
from the Empire of Fortune, and in
spight of pains and poverty, dispute
felicity with their Gods. for imploy-
ing themselves incessantly in consi-
dering the bounds which Nature had
prescribed them, they so perfectly
perswaded themselves, That nothing
was in their power but their thoughts,
that, that onely was enough to hinder
them from having any affection for
other things. And they disposed so
absolutely of them, that therein they
had some reason to esteem themselves

more

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more rich and powerfull, more free
and happy then any other men; who
wanting this Philosophy, though they
were never so much favoured by Na-
ture and Fortune, could never dispose
of all things so well as they desired.

Lastly, To conclude these Morals,
I thought fit to make a review of
mens severall imployments in this
life, that I might endeavour to make
choice of the best, and without pre-
judice to other mens, I thought I
could not do better then to continue
in the same wherein I was, that is, to
imploy all my life in cultivating my
Reason, and advancing my self, as far
as I could in the knowledge of Truth,
following the Method I had prescri-
bed my self. I was sensible of such ex-
treme contentment since I began to
use this Method, that I thought none
could in this life be capable of any
more sweet and innocent: and daily
discovering by means thereof, some
Truths which seemed to me of im-
portance, and commonly such as other

men

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men were ignorant of, the satisfaction
I thereby received did so possesse my
minde, as if all things else concern'd
me not. Besides, that the three pre-
ceding Maximes were grounded only
on the designe I had, to continue the
instruction of my self. For God ha-
ving given to every one of us a light
to discern truth from falshood, I could
not beleeve I ought to content my
self one moment with the opinions of
others, unlesse I had proposed to my
self in due time to imploy my judg-
ment in the examination of them.
Neither could I have exempted my
self from scruple in following them,
had I not hoped to lose no occasion
of finding out better, if there were
any.

But to conclude, I could not have
bounded my desires, nor have been
content, had I not followed a way,
whereby thinking my self assured to
acquire all the knowledge I could be
capable of: I thought I might by the
same means attain to all that was tru-

ly

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ly good, which should ever be within
my power; forasmuch as our Will in-
clining it|self to follow, or fly nothing
but what our Understanding propo-
seth good or ill, to judge well is suf-
ficient to do well, and to judge the
best we can, to do also what's beft; to
wit, to acquire all vertues, and with
them all acquirable goods: and who-
soever is sure of that, he can never
fail of being content.

After I had thus confirmed my self
with these Maximes, and laid them
up with the Articles of Faith, which
always had the first place in my Be-
lief, I judg'd that I might freely un-
dertake to expell all the rest of my
opinions. And forasmuch as I did
hope to bring it the better to passe by
conversing with men, then by staying
any longer in my stove, where I had
had all these thoughts: before the
Winter was fully ended, I returned
to my travels; and in all the nine fol-
lowing yeers I did nothing but rowl
here and there about the world, en-

dea-

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deavouring rather to be a spectator,
then an actor in all those Comedies
which were acted therein: and re-
flecting particularly on every subject
which might render it suspected or af-
ford any occasion of mistake. In the
mean time I rooted out of my minde
all those errours which formerly had
crept in. Not that I therein imitated
the Scepticks, who doubt onely to the
end they may doubt, and affect to be
always unresolved: For on the con-
trary, all my designe tended onely to
fix my self, and to avoid quick-mires
and sands, that I might finde rock and
clay: which (me thought) succeeded
well enough; forasmuch as, seeking
to discover the falshood or uncertain-
ty of those propositions I examined,
(not by weak conjectures, but by clear
and certain ratiocinations) I met with
none so doubtfull, but I thence drew
some conclusion certain enough, were
it but onely this, That it contained
nothing that was certain. And as in
pulling down an old house, common-

ly

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ly those materials are reserved which
may serve to build a new one; so in de-
stroying all those my opinions which
I judg'd ill grounded, I made divers
observations, and got severall experi-
ences which served me since to esta-
blish more certain ones. And besides I
continued to exercise my self in the
Method I had prescibed.

For I was not only carefull to direct
all my thoughts in generall according
to its rules, but I from time to time re-
serv'd some houres, which I particular-
ly employ'd to practice it in difficulties
belonging to the Mathematicks, loose-
ning from all the principles of other
Sciences, which I found not stable e-
nough, as you may see I have done in
divers explain'd in my other following
discourses. And thus not living in
appearance otherwise then those who
having no other business then to lead
a sweet and innocent life, study to se-
parate pleasures from vices, and use
honest recreations to enjoy their ease
without wearinesse; I did not forbear

to

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to pursue my design, and advance in
the knowledg of truth, perhaps more
then if I had done nothing but read
books or frequent learned men.

Yet these nine years were vanished,
before I had engaged my self in those
difficulties which use to be disputed
amongst the learned; or begun to
seek the grounds of any more certain
Philosophy then the Vulgar: And the
example of divers excellent Men, who
formerly having had the same designe,
seem'd not to me to have succeeded
therein, made me imagine so much
difficulty, that I had not perhaps dar'd
so quickly to have undertaken it, had
I not perceiv'd that some already had
given it out that I had already accom-
plished it. I know not whereupon they
grounded this opinion, and if I have
contributed any thing thereto by my
discourse, it must have been by con-
fessing more ingeniously what I was i-
gnorant of, then those are wont to do
who have a little studyed, and perhaps
also by comunicating those reasons, I

had

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had to doublt of many things which o-
thers esteem'd most eminent, rather
then that I bragg'd of any learning. But
having integrity enough, not to desire
to be taken for what I was not, I
thought that I ought to endeavour by
all means to render my self worthy
of the reputation which was given me.
And 'tis now eight years since this de-
sire made me resolve to estrange my
self from all places where I might have
any acquaintance, and so retire my
self hither in a Country where the
long continuance of the warre hath
established such orders, that the Ar-
mies which are intertain'd there,
seem to serve onely to make the inha-
bitants enjoy the fruits of peace with
so much the more security; and where
amongst the croud of a great people
more active and solicitous for their
own affaires, then curious of other
mens, not wanting any of those ne-
cessaries which are in the most fre-
quented Towns, I could live as soli-
tary and retired as in the most remote
deserts.

E PART.

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PART. IIII.

I Know not whether I ought to en-
tertain you with the first Meditati-
ons which I had there, for they are so
Metaphysicall and so little common,
that perhaps they will not be relished
by all men: And yet that you may
judge whether the foundations I have
laid are firm enough, I find my self in a
manner oblig'd to discourse thems; I had
long since observed that as for man-
ners, it was somtimes necessary to fol-
low those opinions which we know to
be very uncertain, as much as if they
were indubitable, as is beforesaid:
But because that then I desired onely
to intend the search of truth, I thought
I ought to doe the contrary, and re-
ject as absolutely false all wherein I
could imagine the least doubt, to the
end I might see if afterwards any thing

might

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might remain in my belief, not at all
subject to doubt. Thus because our
senses sometimes deceive us, I would
suppose that there was nothing which
was such as they represented it to us.
And because there are men who mis-
take themselves in reasoning, even in
the most simple matters of Geome-
try, and make therein Paralogismes,
judging that I was as subject to
fail as any other Man, I rejected as
false all those reasons, which I had
before taken for Demonstrations.
And considering, that the same
thoughts which we have waking, may
also happen to us sleeping, when as not
anyone of them is true. I resolv'd to
faign, that all those things which ever
entred into my Minde, were no more
true, then the illusions of my dreams.
But presently after I observ'd, that
whilst I would think that all was false,
it must necessarily follow, that I who
thought it, must be something. And
perceiving that this Truth, I think,
therefore, I am, was so firm and cer-

E2 tain,

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tain, that all the most extravagant
suppositions of the Scepticks was not
able to shake it, I judg'd that I might
receive it without scruple for the
first principle of the Philosophy I
sought.

Examining carefully afterwards
what I was; and seeing that I could
suppose that I had no body, and that
there was no World, nor any place
where I was: but for all this, I could
not feign that I was not; and that even
contrary thereto, thinking to doubt
the truth of other things, it most e-
vidently and certainly followed, That
I was: whereas, if I had ceas'd to think,
although all the rest of what ever I
had imagined were true, I had no rea-
son to beleeve that I had been. I knew
then that I was a substance, whose
whole essence or nature is, but to
think, and who to be, hath need of no
place, nor depends on any materiall
thing. So that this Me, to wit, my
Soul, by which I am what I am, is
wholly distinct from the Body, aNd

more

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more easie to be known then it; and
although that were not, it would not
therefore cease to be what it is.

After this I considered in generall
what is requisite in a Proposition to
make it true and certain: for since I
had found out one which I knew to
be so, I thought I ought also to con-
sider wherein that certainty consist-
ed: and having observed, That there
is nothing at all in this, I think, there-
fore I am, which assures me that I
speak the truth, except this, that I see
most cleerly, That to think, one must
have a being; I judg'd that I might
take for a generall rule, That those
things which we conceive cleerly and
distinctly, are all true; and that the
onely difficulty is punctually to ob-
serve what those are which we di-
stinctly conceive.

In pursuance whereof, reflecting
on what I doubted, and that conse-
quently my being was not perfect; for
I clearly perceived, that it was a grea-
ter perfection to know, then to doubt,

E3 I

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I advised in my self to seek from
whence I had learnt to think on some-
thing which was more perfect then
I; and I knew evidently that it must
be of some nature which was indeed
more perfect. As for what concerns
the thoughts I had of divers other
things without my self, as of heaven,
earth, light, heat, and a thousand more,
I was not so much troubled to know
whence they came, for that I obser-
ved nothing in them which seemed to
render them superiour to me; I might
beleeve, that if they were true, they
were dependancies from my nature,
as far forth as it had any perfection;
and if they were not, I made no ac-
compt of them; that is to say, That
they were in me, because I had some-
thing deficient. But it could not be
the same with the Idea of a being more
perfect then mine: For to esteem of
it as nothing, was a thing manifest-
ly impossible. And because there is
no lesse repugnancy that the more
perfect should succeed from and de-

pend

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pend upon the less perfect, then for
something to proceed from nothing,
I could no more hold it from my self:
So as it followed, that it must have bin
put into me by a Nature which was
truly more perfect then I, and even
which had in it all the perfections
whereof I could have an Idea; to wit,
(to explain my self in one word) God.
Whereto I added, that since I knew
some perfections which I had not, I
was not the onely Being which had an
existence, (I shall, under favour, use
here freely the terms of the Schools)
but that of necessity there must be
some other more perfect whereon I
depended, and from whom I had got-
ten all what I had: For had I been
alone, and depending upon no other
thing, so that I had had of my self all
that little which I participated of a
perfect Being, I might have had by
the same reason from my self, all the
remainder which I knew I wanted,
and so have been my self infinite, e-
ternall, immutable, all knowing, al-

E4 mighty

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mighty; and lastly, have had all those
perfections which I have observed to
be in God. For according to the way
of reasoning I have now followed, to
know the nature of God, as far as mine
own was capable of it, I was onely to
consider of those things of which I
found an Idea in me, whether the posses-
sing of them were a perfection or no;
and I was sure, that any of those which
had any imperfections were not in
him, but that all others were. I saw
that doubtfulness, inconstancy, sor-
row and the like, could not be in him,
seeing I could my self have wish'd to
have been exempted from them. Be-
sides this, I had the Ideas of divers sen-
sible and corporeall things; for al-
though I supposed that I doted, and
that all that I saw or imagined was
false; yet could I not deny but that
these Ideas were truly in my thoughts.
But because I had most evidently
known in my self, That the under-
standing Nature is distinct from the
corporeall, considering that all com-

position

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position witnesseth a dependency, and
that dependency is manifesftly a de-
fect, I thence judged that it could
not be a perfection in God to be com-
posed of those two Natures; and that
by consequence he was not so com-
posed. But that if there were any
Bodies in the world, or els any intelli-
gences, or other Natures which were
not wholly perfect, their being must
depend from his power in such a man-
ner, that they could not subsist one
without him.

Thence I went in search of other
Truths; and having proposed Geo-
metry for my object, which I conceived
as a continued Body, or a space inde-
finitely spred in length, bredth, height
or depth, divisible into divers parts,
which might take severall figures and
bignesses, and be moved and trans-
posed every way. For the Geome-
tricians suppose all this in their ob-
ject. I past through some of their
most simple demonstrations; and ha-
ving observed that this great certain-

tie,

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tie, which all the world grans them, is
founded only on this, that men evi-
dently conceived them, following the
rule I already mentioned. I obser-
ved also that there was nothing at all
in them which ascertain'd me of the
existence of their object. As for ex-
ample, I well perceive, that supposing
a Triangle, three angles necessarily
must be equal to two right ones: but
yet nevertheless I saw nothing which
assured me that there was a Triangle
in the world. Whereas returning to
examine the Idea which I had of a per-
fect Being, I found its existence com-
prised in it, in the same manner as it
was comprised in that of a Triangle,
where the three angles are equall to
two right ones; or in that of a sphere,
where all the parts are equally di-
stant from the center. Or even yet
more evidently, and that by conse-
quence, it is at least as certain that
God, who is that perfect Being, is, or
exists, as any demonstration in Geo-
metry can be.

But

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But that which makes many per-
swade themselves that there is diffi-
culty in knowing it, as also to know
what their Soul is, 'tis that they never
raise their thoughts beyond sensible
things, and that they are so accustom-
ed to consider nothing but by imagi-
nation, which is a particular manner
of thinking on materiall things, that
whatsoever is not imaginable seems
to them not intelligible. Which is
manifest enough from this, that even
the Philosophers hold for a Maxime
in the Schools, That there is nothing
in the understanding which was not
first in the sense; where notwithstan-
ding its certain, that the Ideas of God
and of the Soul never were. And (me
thinks) those who use their imagina-
tion to comprehend them, are just as
those, who to hear sounds, or smell
odours, would make use of their eys;
save that there is yet this difference,
That the sense of seeing assures us no
lesse of the truth of its objects, then
those of smelling or hearing do:

whereas

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whereas neither our imagination, nor
our senses, can ever assure us of any
thing, if our understanding intervenes
not.

To be short, if there remain any
who are not enough perswaded of the
existence of God, and of their soul,
from the reasons I have produc'd, I
would have them know, that all other
things, whereof perhaps they think
themselves more assured, as to have
a body, and that there are Stars, and
an earth, and the like, are less certain.
For although we had such a morall
assurance of these things, that without
being extravagant we could not doubt
of them. However, unless we be nn-
reasonable when a metaphysicall cer-
tainty is in question, we cannot deny
but we have cause enough not to be
wholly confirm'd in them, when we
consider that in the same manner we
may imagine being asleep, we have
other bodies, and that we see other
Stars, and another earth, though
there be no such thing. For how doe

we

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we know that those thoughts which
we have in our dreams, are rather false
then the others, seeing often they are
no less lively and significant, and let
the ablest men study it as long as they
please, I beleeve they can give no suf-
icient reason to remove this doubt,
unless they presuppose the existence
of God. For first of all, that which
even now took for a rule, to wit, that
those things which were most clearly
and distinctly conceived, are all true,
is certain, only by reason, that God is
or exists, and that he is a perfect be-
ing, and that all which we have comes
from him. Whence it follows, that
our Idea's or notions, being reall
things, and which come from God in
all wherein they are clear and distinct,
cannot therein be but true. So that if
we have very often any which contain
falshood, they cannot be but of such
things which are somewhat confus'd
and obscure, beacause that therein they
signifie nothing to us, that's to say, that
they are thus confus'd in us only, be-

cause

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cause we are not wholly perfect. And
it's evident that there is no less contra-
riety that falshood and imperfection
should proceed from God, as such,
then there is in this, that truth and
falshood proceed from nothing. But
if we know not that whatsoever was
true and reall in us comes from a per-
fect and infinite being, how clear and
distinct soever our Idea's were, we
should have no reason to assure us,
that they had the perfection to be
true.

Now after that the knowledge of
God, and of the Soul hath rendred
us thus certain of this rule, it's easie to
know; that the extravaganceys which
we imagin in our sleep, ought no
way to make us doubt of the truth of
those thoughts which we have being
awake: For if it should happen, that
even sleeping we should have a very
distinct Idea; as for example, A Geo-
metritian should invent some new
demonstration, his sleeping would
not hinder it to be true. And for the

most

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most ordinary error of our dreames,
which consists in that they represent
unto us severall objects in the same
manner as our exterior senses doe, it
matters not though it give us occasion
to mistrust the truth of those Ideas, be-
cause that they may also often enough
cozen us when we doe not sleep; As
when to those who have the Jaundies,
all they see seems yellow; or, as the
Stars or other bodies at a distance,
appear much less then they are. For
in fine, whether we sleep or wake, we
ought never to suffer our selves to be
perswaded but by the evidence of
our Reason; I say, (which is obser-
vable) Of our Reason, and not of our
imagination, or of our senses. As al-
though we see the Sun most clearly,
we are not therefore to judge him to
be of the bigness we see him of; and
we may well distinctly imagine the
head of a Lion, set on the body of a
Goat, but therefore we ought not to
conclude that there is a Chimera in the
world. For reason doth not dictate

to

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to us, that what we see or imagine so,
is true: But it dictates, that all our
Idea's or notions ought to have some
grounds of truth; For it were not
possible, that God who is all perfect,
and all truth, should have put them
in us without that: And because that
our reasonings are never so evident,
nor so entire while we sleep, as when
we wake, although sometimes our
imaginations be then as much or
more lively and express. It also
dictates to us, that our thoughts, see-
ing they cannot be all true by reason
that we are not wholly perfect; what
they have of truth, ought infallibly
to occur in those which we have being
awake, rather thes in our dreams.

PART.

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PART. V.

I Should be glade to pursue this Di-
scourse, and shew you the whole
Series of the following Truths, which
I have drawn from the former: But
because for this purpose, it were now
necessary for me to treat of severall
questions, which are controverted by
the learned, with whom I have no
desire to imbroil my self, I beleeve
it better for me to abstain from it; and
so in generall onely to discover what
they are, that I may leave the wisest
to judge whether it were profitable
to inform the publick more particu-
larly of them. I alwayes remained
constant to my resolution, to suppose
no other Principle but that which I
now made use of, for the demontstra-
tion of the Existence of God, and of

F the

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the Soul; and to receive nothing for
true, which did not seem to me more
clear and more certain then the de-
monstrations of Geometry had for-
merly done. And yet I dare say, that
I have not onely found out the means
to satisfie my self, in a fhort time, con-
cerning all the principal dificullties
which are usually treated in Philoso-
phy. But that also I have observed
certain Laws which God hath so e-
stablished in Nature, and of which he
hath imprinted such notions in our
Souls, that when we shall have made
sufficient reflections upon them, we
cannot doubt but that they are ex-
actly observed in whatsoever either
is, or is done in the World. Then
considering the connexion of these
Laws, me thinks, I have discovered
divers Truths, more usefull and im-
portant, then whatever I learn'd be-
fore, or ever hop'd to learn.

But because I have endeavoured
to lay open the principall of them in
a Treatise, which some considerations

hinder

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hinder me from publishing; I can no
way better make them known, then
by relating summarily what it con-
tains.

I had a designe to comprehend
all what I thought I knew, before I
would write it, touching the nature
of material things. But even as Pain-
ters, not being able equally well to
represent upon a flat all the severall
facies of a solid bodie, chuse the prin-
cipall of them, which they place to-
wards the light; and shadowing the
others, make them appear no more
then they do to our sight: So, fear-
ing lest I should not bring into this
Discourse all which was in my
thoughts, I onely undertook to set
forth at large my conceptions touch-
ing the light; and upon that occasion
to add somewhat of the Sun, and of
the fix'd Stars, by reason that it pro-
ceeds almost all from thence; of the
Heavens, because they transmit it; of
the Planets, of the Comets, and of the
Earth, because they cause it to reflect;

F2 and

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and in particular, of all Bodies which
are on the earth, whether for that they
are either coloured, or transparent,
or luminous; and last of all, of Man,
because he is the Spectator thereof.
As also, in some mnner to shadow
out all these things, and that I might
the more freely speak what I judg'd,
without being obliged to follow, or
to refute the opinions which are re-
ceived amongst the Learned, I resol-
ved to leave all this world here to
their disputes, and to speak onely of
what would happen in a new one, if
God now created some where in those
imaginary spaces matter enough to
compose it, and that he diversly and
without order agitated the severall
parts of this matter, so as to compose
a Chaos of it as confused as the Poets
could feign one: and that afterwards
he did nothing but lend his ordinary
concurrence to Nature, and leave her
to work according to the Laws he
hath established.

Thus first of all I described this Mat-

ter,

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ter, and endevoured to represent it
such, that me thinks there is nothing
in the world more clear, or more in-
telligible, except what was before-
said of God, and of the Soul. For
even I expresly supposed that there
was in it none of those forms and
qualities which are disputed in the
Schools; nor generally any thing but
that the knowledge thereof was so
naturall to our understandings, that
we could not even feigne to be igno-
rant of it. Befides, I made known what
the Laws of Nature were; and without
grounding my reasons on any other
principles but on the infinite perfe-
ctions of God, I did endeavour to de-
monstrate all those which might be
questioned, and to make them appear
to be such, that although God had
created divers worlds, there could
have been none where they were not
observed. Afterwards I shewed how
the greater part of the Matter of this
Chaos ought, according to those Laws,
to dispose and order it self in a cer-

F3 tain

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tain manner, which would make it
like our Heavens: And how some of
these parts were to compose an Earth,
and some Planets and Commets, some
others a Sun and fix'd Starrs. And
here enlarging my self on the subject
of Light, I at length explain'd what
that light was, which was to be in the
Sun and Stars; and thence how it tra-
vers'd in an instant the immense spa-
ces of the Heavens, and how it re-
flected it self from Planets and Com-
mets towards the Earth. I added al-
so divers things touching the sub-
stance, situation, the motions, and all
the several qualities of these heavens
and these stars: So that I thought I
had said enough to make known,
That there is nothing remarkable in
those of this world, which ought not,
or at least could not appear altogether
like to these of that world which I
decribed.

Thence I came to speak particularly
of the Earth; how, although I had
expresly supposed, that God had pla-

ced

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ced no weight in the Matter where-
of it was composed; yet all its parts
exactly tended towards its center:
How that there being water and air
upon its superficies, the disposition of
the Heavens, and of the Starrs, and
chiefly of the Moon, ought to cause
a floud and an ebb, which in all cir-
cumstances was like to that which we
observe in our Seas; And besides, a
certain course aswel of the water, as
of the air, from East to West, as is al-
so observed between the Tropicks:
How the Mountains, the Seas, the
Springs and Rivers might naturally
be form'd therein, and Metals run in
the mines, and Plants grow in the
Fields, and generally all bodies be
therein engendered which are call'd
mixt or composed.

And amongst other things, because
that next the Stars, I know nothing
in the world but Fire, which produ-
ceth light, I studied to make all clear-
ly understood which belongs to its
nature; how it's made, how it's fed,

F4 how

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how sometimes, it bath heat onely
without light, and sometimes onely
light without heat; how it can intro-
duce several colours into several bo-
dies, and divers other qualities; how
it dissolves some, and hardens others;
how it can consume almost all, or con-
vert them into ashes and smoak: and
last of all, how of those ashes, by the
only violence of its action, it forms
glass. For this transmutation of ashes
into glass, seeming to me to be as ad-
mirable as any other operation in Na-
ture, I particularly took pleasure to
describe it.

Yet would I not inferre from all
these things, that this World was crea-
ted after the manner I had proposed.
For it is more probable that God
made it such as it was to be, from the
beginning. But it's certain, and 'tis
an opinion commonly received a-
mongst the Divines, That the action
whereby he now preserveth it, is the
same with that by which he created
it. So that, although at the begin-

-ning

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ning he had given it no other form
but that of a Chaos (provided, that
having established the Laws of Na-
ture, he had afforded his concurrence
to it, to work as it used to do) we
may beleeve (without doing wrong
to the miracle of the Creation) that
by that alone all things which are
purely material might in time have
rendered themselves such as we now
see them: and their nature is far ea-
sier to conceive, when by little and
little we see them brought forth so,
then when we consider them quite
form'd all at once.

From the description of inanimate
Bodies and Plants, I pass'd to that of
Animals, and particularly to that of
Men. But because I had not yet
knowledge enough to speak of them
in the same stile as of the others; to
wit, in demonstrating effects by their
causes, and shewing from what seeds,
and in what manner Nature ought to
produce them; I contented my self
to suppofe, That God form'd the bo-

dy

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dy of a Man altogether like one of
ours, aswel in the exteriour figure of
its members, as in the interiour con-
formity of its organs; without fra-
ming it of other matter then of that
which I had described, and without
putting in it at the beginning any
reasonable soul, or any other thing to
serve therein for a vegetative or sen-
sitive soul; unless he stirr'd up in his
heart one of those fires without light
which I had already discovered; and
that I conceiv'd of no other nature but
that which heats hay when its hou-
sed before it be dry, or which cau-
seth new Wines to boyl when it
works upon the rape: For exami-
ning the functions which might be
consequently in this body, I exactly
found all those which may be in us,
without our thinking of thems; and
to which our soul (that is to say, that
distinct part from our bodies, whose
nature (as hath been said before) is
onely to think) consequently doth
not contribute, and which are all the

same

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same wherein we may say uureason-
able creatures resemble us. Yet could
I not finde any, of those which de-
pending from the thought, are the
onely ones which belong unto us as
Men; whereas I found them all after-
wards, having supposed that God
created a reasonable soul, and that he
joyn'd it to this body, after a certain
manner which I describ'd.

But that you might see how I treat-
ed this matter, I shall here present
you with the explication of the mo-
tion of the heart, and of the arteries,
which being the first and most gene-
ral (which is observed in animals) we
may thereby easily judge what we
ought to think of the rest. And
that we may have the less difficulty to
understand what I shall say thereof,
I wish those who are not versed in A-
natomy, would take the pains, before
they read this, to cause the heart of
some great animal which hath lungs,
to be dissected; for in all of them its
very like that of a Man: and that

they

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they may have shewn them the two
cels or concavities which are there:
First that on the right side, whereto
two large conduits answer, to wit,
the vena cava, which is the principal
receptacle of bloud, and as the body
of a tree, whereof all the other veins
of the body are branches; and the ar-
terious vein, which was so mis-call'd,
because that in effect its an artery,
which taking its origine from the
heart, divides it self after being come
forth, into divers branches, which eve-
ry way spred themselves through the
lungs. Then the other which is on
the left side, whereunto in the same
manner two pipes answer, which are
as large, or larger then the former; to
wit, the veinous artery, which was
also il named, forasmuch as its nothing
else but a vein which comes from the
lungs, where its divided into several
branches interlaid with those of the
arterious vein, and those of that pipe
which is called the Whistle, by which
the breath enters. And the great ar-

tery

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tery, which proceeding from the
heart, disperseth its branches thorow
all the body. I would also that they
would carefully observe the eleven
little skins, which, as so many little
doors, open and shut the four open-
ings which are in these two concavi-
ties; to wit, three at the entry of the
vena cava, where they are so disposed,
that they can no wayes hinder the
bloud which it contains from running
into the right concavity of the heart;
and yet altogether hinder it from
coming out.Three at the entry of
the arterious vein; which being dis-
posed quite contrary, permit only the
bloud which is in that concavity to pass
to the lungs; but not that which is in
the lungs to return thither. And then
two others at the entry of the veinous
artery, which permits the bloud to run
to the left concavity of the heart, but
opposeth its return. And three at
the entry of the great artery, which
permit it to go from the heart, but
hinder its return thither. Neither

need

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need we seek any other reason for the
number of these skins, save only that
the opening of the veinous artery, be-
ing oval wise, by reason of its situa-
tion, may be fitly shut with two;
whereas the other, being round, may
the better be clos'd with three. Be-
sides, I would have them consider,
that the great artery and the arterious
vein are of a composition much stron-
ger then the veinous artery or the
vena cava. And that these two later
grow larger before they enter into
the heart, and make (as it were) two
purses, call'd the ears of the heart,
which are composed of a flesh like
it; and that there is always more
heat in the heart then in any other
part of the body. And in fine, that if
any drop of bloud enter into these
concavities, this heat is able to make
it presently swell and dilate it self, as
generally all liquors do, when drop
by drop we let them fall into a very
hot vessel.

For after this I need say no more for

to

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to unfold the motion of the heart
but that when these concavities are
not full of bloud, necessarily there
runs some from the vena cava into the
right, and from the veinous artery
into the left; for that these two ves-
sels are always full of it, and that their
openings which are towards the heart
cannot then be shut: But that assoon
as there is thus but two drops of bloud
entred, one in either of these conca-
vities, these drops, which cannot but
be very big, by reason that their open-
ings whereby they enter are very
large, and the vessels whence they
come very full of bloud, are rarified
and dilated because of the heat which
they find therein. By means where-
of, causing all the heart to swel, they
drive and shut the five little doors
which are at the entry of the two ves-
sels whence they come, hindering
thereby more bloud to fall down
into the heart, and continuing more
and more to rarifie themselves, they
drive and open the six other little

doors

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doors which are at the entry of the o-
ther two vessels whence they issue,
causing by that means all the branches
of the arterious vein, and of the great
artery, to swel (as it were) at the same
time with the heart: which presently
after fals, as those arteries also do, by
reason that the bloud which is entred
therein grows colder, and their six lit-
tle doors shut up again, and those five
of the vena cava, and of the veinous
artery open again, and give way to
two other drops of bloud, which again
swell the heart and the arteries in the
same manner as the preceding did.
And because the bloud which thus
enters into the heart, passeth thorow
those two purses, which are call'd the
ears; thence it comes, that their mo-
tion is contrary to the heart's, and
that they fall when that swels.

Lastly, That they who know not the
force of Mathematical demonstrati-
ons, and are not accustomed to distin-
guish true reasons from probable
ones, may not veuture to deny this

with-

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without examining it, I shall adver-
tise them, that this motion which I
have now discovered, as necessarily
follows from the onely disposition of
the organs (which may plainly be seen
in the heart) and from the heat
(which we may feel with our fingers)
and from the nature of the bloud
(which we may know by experience,)
as the motions of a clock doth by the
force, situation and figure of its weight
and wheels.

But if it be asked, how it comes
that the bloud of the veins is not ex-
hausted, running so continually into
the heart; and how that the arteries
are not too full, since all that which
passeth thorow the heart dischargeth
it self into them: I need answer no-
thing thereto but what hath been al-
ready writ by an English Physician, to
whom this praise must be given, to
have broken the ice in this place, and
to be the first who taught us, That
there are several little passages in the
extremity of the arteries whereby the

G bloud

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bloud which they receive from the
heart, enters the little branches of the
veins; whence again it sends it self
back towards the heart: so that its
course is no other thing but a perpe-
tuall circulation. Which he very wel
proves by the ordinary experience
of Chirurgians, who having bound
the arm indifferently hard above the
the place where they open the vein,
which causeth the bloud to issue more
abundantly, then if it had not been
bound. And the contrary would hap-
pen, were it bound underneath, be-
tween the hand and the incision, or
bound very hard above. For its ma-
nifest, that the band indifferently ty-
ed, being able to hinder the bloud
which is already in the arm to return
towards the heart by the veins; yet
it therefore hinders not the new from
coming always by the arteries, by
reason they are placed under the
veins, and that their skin being thick-
er, are less easie to be press'd; as also
that the bloud which comes from the

heart

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heart, seeks more forcibly to passe by
them towards the hand, then it doth
to return from thence towards the
heart by the veins. And since this
bloud which issues from the arm by
the incision made in one of the veins,
must necessarily have some passage
under the bond, to wit, towards the
extremities of the arm, whereby it
may come thither by the arteries, he
also proves very well what he sayes
of the course of the bloud through
certain little skins, which are so dif-
posed in divers places along the veins,
which permit it not to pass from the
middle towards the extremities, but
onely to return from the extremities
towards the heart. And besides this,
experience shews, That all the bloud
which is in the body may in a very
a little time run out by one onely ar-
tery's being cut, although it were even
bound very neer the heart, and cut
betwixt it and the ligature: So that
we could have no reason to imagine
that the bloud which issued thence

G2 could

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could come from any other part.

But there are divers other things
which witness, that the true cause of
this motion of the bloud is that which
I have related. As first, The differ-
ence observed between that which is-
sues out of the veins, and that which
comes out of the arteries, cannot pro-
ceed but from its being rarified and
(as it were) distilled by passing tho-
row the heart: its more subtil, more
lively, and more hot presently after
it comes out; that is to say, being in
the arteries, then it is a little before
it enters them, that is to say, in the
veins. And if you observe, you will
finde, that this difference appears not
well but about the heart; and not so
much in those places which are far-
ther off. Next, the hardnesse of the
skin of which the artery vein and the
great artery are composed, sheweth
sufficiently, that the bloud beats a-
gainst them more forcibly then a-
gainst the veins. And why should the
left concavity of the heart, and the

great

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great artery be more large and ample
then the right concavity, and the ar-
terious veins unless it were that the
bloud of the veinous artery having bin
but onely in the lungs since its pas-
sage thorow the heart, is more subtil,
and is rarified with more force and
ease then the bloud which immediate-
ly comes from the vena cava. And what
can the Physicians divine by feeling
of the pulse, unlesse they know, that
according as the bloud changeth its
nature, it may by the heat of the heart
be rarified to be more or lesse strong,
and more or lesse quick then before.
And if we examine how this heat is
communicated to the other members,
must we not avow that 'tis by means
of the bloud, which passing the
heart, reheats it self there, and thence
disperseth it self thorow the whole
body: whence it happens, that if
you take away the bloud from any
part, the heat by the same means al-
so is taken away. And although the
heart were as burning as hot iron, it

G3 were

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were not sufficient to warm the feet
and the hands so often as it doth, did
it not continue to furnish them with
new bloud.

Besides, from thence we know al-
so that the true use of respiration is to
bring fresh air enough to the lungs,
to cause that bloud which comes
from the right concavity of the heart,
where it was rarified, and (as it were)
chang'd into vapours, there to thick-
en, and convert it self into bloud a-
gain, before it fall again into the left,
without which it would not be fit to
serve for the nourishment of the fire
which is there. Which is confirm'd,
for that its seen, that animals which
have no lungs have but one onely
concavity in the heart; and that chil-
dren, who can make no use of them
when they are in their mothers bel-
lies, have an opening, by which the
bloud of the vena cava runs to the left
concavity of the heart, and a con-
duit by which it comes from the arte-
rious vein into the great artery with-

out

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out passing the lungs.

Next, How would the concoction
be made in the stomach, unlesse the
heart sent heat by the arteries, and
therewithall some of the most fluid
parts of the bloud, which help to dis-
solve the meat receiv'd therein? and
is not the act which converts the juice
of these meats into bloud easie to be
known, if we consider, that it is di-
still'd by passing and repassing the
heart, perhaps more then one or two
hundred times a day? And what need
we ought else to explain the nutrition
and the production of divers humours
which are in the body, but to say, that
the force wherewith the bloud in ra-
rifying it self, passeth from the heart
towards the extremities of the arte-
ries, causeth some of its parts to stay
amongst those of the members where
they are, and there take the place
of some others, which they drive
from thence? And that according to
the situation, or the figure, or the
smalnesse of the pores which they

G4 meet

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meet, some arrive sooner in one place
then others. In the same manner as
we may have seen in severall sieves,
which being diversly pierc'd, serve
to sever divers grains one from the
other. And briefly, that which is most
remarkable herein, is the generation
of the animal spirits, which are as a
most subtil wind, or rather, as a most
pure and lively flame, which conti-
nually rising in great abundance from
the heart to the brain, dischargeth it
self thence by the nerves into the
muscles, and gives motion to all the
members; without imagining any o-
ther reason which might cause these
parts of the bloud, which being most
mov'd, and the most penetrating, are
the most fit to form these spirits, tend
rather towards the brain, then to a-
ny other part. Save onely that the
arteries which carry them thither, are
those which come from the heart in
the most direct line of all; And that
according to the rules of the Mecha-
nicks, which are the same with those

of

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of Nature, when divers things to-
gether strive to move one way, where
there is not room enough for all; so
those parts of bloud which issue from
the left concavity of the heart tend
towards the brain, the weaker and less
agitated are expell'd by the stronger,
who by that means arrive there alone.

I had particularly enough expoun-
ded all these things in a Treatise
which I formerly had design'd to pub-
lish: In pursuit whereof, I had there-
in shewed what ought to be the fa-
brick of the nerves and muscles of an
humane body, to cause those animall
Spirits which were in them, to have
the power to move those members.
As we see that heads a while after
they are cut off, yet move of them-
selves, and bute the ground, although
they are not then animated. What
changes ought to be made in the brain
to cause waking, sleeping, and dream-
ing: how light, sounds: smels, tasts,
heat, and all other qualities of exte-
riour objects, might imprint severall

Ideas

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Ideas by means of the senses. How
hunger and thirst, and the other in-
teriour passions might also send theirs
thither. What ought to be taken
therein for common sense, where
these Ideas are received; for memory
which preserves them; and for fancy
which can diversly change them, and
form new ones of them; and by the
same means, distributing the animal spi-
rits into the muscles, make the mem-
bers of the body move in so many se-
verall fashions, and as fitly to those
objects which present themselves to
its senses; and to the interiour pas-
sions which are in them, as ours may
move themselves without the consent
of the Wil. Which wil seem nothing
strange to those, who knowing how
many Automatas or moving Machines
the industry of men can make, im-
ploying but very few pieces, in com-
parison of the great abundance of
bones, muscles, nerves, arteries, veins,
and all the other parts which are in
the body of every Animal, will con-

sider

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sider this body as a fabrick, which ha-
ving been made by the hands of God
is incomparably better ordered, and
hath more admirable motions in it
then any of those which can be inven
ted by men. And herein I particu-
larly insisted, to make it appear, that if
there were such Machines which had
organs, and the exteriour figure of an
Ape, or if any other unreasonable
creature, we should finde no means
of knowing them not to be altogether
of the same nature as those Animals:
whereas, if there were any which re-
sembled our bodies, and imitated our
actions as much as morally it were
possible, we should always have two
most certain ways to know, that for
all that they were not reall men: The
first of which is, that they could ne-
ver have the use of speech, nor of o-
ther signes in framing it, as we have, to
declare our thoughts to others: for
we may well conceive, that a Machine
may be so made, that it may utter
words, and even some proper to the

cor-

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corporal actions, which may cause
some change in its organs; as if we
touch it in some part, and it should ask
what we would say; or so as it might
cry out that one hurts it, and the like:
but not that they can diversified them
to answer sensibly to all what shall be
spoken in its presence, as the dullest
men may do. And the second is,
That although they did divers things
aswel, or perhaps better, then any of
us, they must infallibly fail in some
others, whereby we might discover
that they act not with knowledge, but
onely by the disposition of their or-
gans: for whereas Reason is an uni-
versal instrument which may serve in
all kinde of encounters, these organs
have need of some particular dispo-
sition for every particular action:
whence it is, that its morally impos-
sible for one Machine to have severall
organs enough to make it move in all
the occurrences of this life, in the
same manner as our Reason makes us
move. Now by these two means

we

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we may also know the difference
which is between Men and Beasts:
For 'tis a very remarkable thing, that
there are no men so dull and so stu-
pid, without excepting those who
are out of their wits, but are capable
to rank severall words together, and
of them to compose a Discourse, by
which they make known their
thoughts: and that on the contrary,
there is no other Creature, how per-
fect or happily soever brought forth,
which can do the like. The which
happens, not because they want or-
gans; for we know, that Pyes and
Parrots can utter words even as we
can, and yet cannot speak like us;
that is to say, with evidence that they
think what they say. Whereas Men,
being born deaf and dumb, and de-
prived of those organs which seem to
make others speak, as much or more
then beasts, usually invent of them-
selves to be understood by those, who
commonly being with them, have
the leisure to learn their expressions.

And

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And this not onely witnesseth, that
Beasts have lesse reason than men, but
that they have none at all. For we
see there needs not much to learn to
speak: and forasmuch as we observe
inequality amongst Beasts of the same
kind, aswell as amongst men, and that
some are more easily managed then
others; 'tis not to be believed, but
that an Ape or a Parrot which were
the most perfect of its kinde, should
therein equall the most stupid child,
or at least a child of a distracted brain,
if their souls were not of a nature
wholly different from ours. And we
ought not to confound words with
naturall motions, which witness passi-
ons, and may be imitated by Ma-
chines aswell as by Animals; nor
think (as some of the Ancients) that
beasts speak, although we do not un-
derstand their language: for if it were
true, since they have divers organs
which relate to ours, they could as-
well make themselves understoof by
us, as by their like. Its likewise very

remark-

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remarkable, that although there are
divers creatures which express more
industry then we in some one of their
actions; yet we may well perceive,
that the same shew none at all in ma-
ny others: So that what they do bet-
ter then we, proves not at all that
they have reason; for by that reckon-
ing they would have more then any
of us, and would do better in all o-
ther things; but rather, that they
have none at all, and that its Nature
onely which works in them according
to the disposition of their Organs. As
wee see a Clock, which is onely
composed of wheels and springs, can
reckon the hours, and measure the
times more exactly then we can with
all our prudence.

After this I had described the rea-
sonable Soul, and made it appear, that
it could no ways be drawn from the
power of the Matter, as other things
whereof I had spoken; but that it
ought to have been expresly created:
And how it suffiseth not for it to be

lodg'd

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lodg'd in our humane body as a Pilot
jn his ship, to move its members one-
ly; but also that its necessary it be
joyned and united more strongly
therewith to have thoughts and ap-
petites like ours, and so make a reall
man.

I have here dilated my self a little
on the subject of the Soul, by reason
'tis of most importance; for, next
the errour of those who deny God,
which I think I have already suffici-
ently confuted, there is none which
sooner estrangeth feeble minds from
the right way of vertue, then to ima-
gine that the soul of beasts is of the
same nature as ours, and that conse-
quently we have nothing to fear nor
hope after this life, no more then flies
or ants. Whereas, when we know
how different they are, we compre-
hend much better the reasons which
prove that ours is of a nature wholly
independing from the body, and con-
sequently that it is not subject to die
with it. And that when we see no

other

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other cuase whcih destroys it, we are
naturally thence moved to judge that
it's immortall.

PART. VI.

ITs now three years since I ended
the Treatise which contains all
these things, and that I began to re-
view it, to send it afterwards to the
Presse, when I understood, that per-
sons to whom I submit, and whose
authority can no lesse command my
actions, then my own Reason doth
my thoughts, had disapproved an o-
pinion in Physicks, published a little
before by another; of whcih I will
not say that I was, but that indeed I
had observed nothing therein, before
their censure, which I could have i-
magined prejudiciall either to Reli-
gion or the State; or consequently,

H which

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which might have hindred me from
writing the same, had my Reason
perswaded mee thereto. And this
made me fear, lest in the same manner
there might be found some one a-
mongst mine, in which I might have
been mistaken; notwithstanding the
great care I always had to admit no
new ones into my belief, of which I
had not most certain demonstrations;
and not to write such as might turn to
the disadvantage of any body. Which
was sufficient to oblige me to change
my resolution of publishing them.
For although the reasons for which
I had first of all taken it, were very
strong; yet my inclination, which al-
wayes made me hate the trade of
Book-making, presently found me
out others enough to excuse my self
from it. And these reasons on the
one and other side are such, that I am
not only somewhat concern'd to speak
them; but happily the Publick also to
know them.

I never did much esteem those

things

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things which proceeded from mine
own brain; and so long as I have ga-
thered no other fruits from the Me-
thod I use, but onely that I have sa-
tisfied my self in some difficulties
which belong to speculative Sciences,
or at least endeavoured to regu-
late my Manners by the reasons it
taught me, I thought my self not
obliged to write any thing of them.
For, as for what concerns Manners,
every one abounds so much in his own
sense, That we may finde as many
Reformers as heads, were it permit-
ted to others, besides those whom
God hath established as Soveraigns
over his people, or at least, to whom
he hath dispensed grace and zeal e-
nough to be Prophets, to undertake
the change of any thing therein. And
although my Speculations did very
much please me, I did beleeve that
other men also had some, which per-
haps pleas'd them more. But as soon
as I had acquired some generall no-
tions touching naturall Philosophy,

H2 and

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and beginning to prove them in di-
vers particular difficulties, I observed
how far they might lead a man, and
how far different they were from the
principles which to this day are in use;
I judg'd, that I could not keep them
hid without highly sinning against the
Law, which obligeth us to procure,
as much as in us lies, the general good
of all men. For they made it appear
to me, that it was possible to attain
to points of knowledge, which may
be very profitable for this life: and
that in stead of this speculative Philo-
sophy which is taught in the Schools,
we might finde out a practicall one,
by which knowing the force and
workings of Fire, Water, Air, of the
Starrs, of the Heavens, and of all o-
ther Bodies which environ us, di-
stinctly, as we know the several trades
of our Handicrafts, we might in the
same manner employ them to all uses
to which they are fit, and so become
masters and possessours of Nature.
Which is not onely to be desired for

the

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the invention of very many expedi-
ents of Arts, which without trouble
might make us enjoy the fruits of the
earth, and all the conveniencies which
are to be found therein : But chiefly
also for the preservation of health
which (without doubt) is the first
good, and the foundation of all other
good things in this life/ For even
the minde depends so much on the
temper and disposition of the organs
of the body, that if it be possible to
finde any way of making men in the
generall wiser, and more able then
formerly they were, I beleeve it ought
to be sought in Physick. True it is,
that which is now in use contains but
few things, whose benefit is very re-
markable: But (without any designe
of slighting of it) I assure my self,
there is none, even of their own Pro-
fession, but will consent, that what-
soever is known therein, is almost no-
thing in comparison of what remains
to be known. And that we might be
freed from very many diseases, aswell

H3 of

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of the body as of the mind, and even
also perhaps from the weaknesses of
old age, had we but knowledge e-
nough of their Causes, and of all the
Remedies wherewith Nature hath
furnished us. Now having a designe
to employ all my life in the enquiry
of so necessary a Science; and having
found a way, the following of which
me thinks might infallibly lead us to it,
unless we be hindred by the shortness
of life, or by defect of experiments.
I judg'd that there was no better Re-
medie against those two impediments,
put faithfully to communicate to the
publique, all that little I should dif-
cover, and to invite all good Wits to
endevour to advance farther in con-
tributing every one, according to his
inclination and power, to those Expe-
riments which are to be made, and
communicating also to the publique
all the things they should learn; so
that the last, beginning where the pre-
cedent ended, and so joyning the
lives and labors of many in one, we

might

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might all together advance further
then any particular Man could do.

I also observ'd touching Experi-
ments, that they are still so much the
more necessary, as we are more ad-
vanc'd in knowledg. For in the be-
ginning it's better to use those only
which of themselves are presented to
our senses, and which we cannot be
ignorant of, if we do but make the
least reflections upon them, then to
seek out the rarest and most studied
ones. The reason whereof is, that
those which are rarest, doe often de-
ceive, when we seldome know the
same of the most common ones, and
that the circumstances on which they
depend, are, as it were, always so par-
ticular, and so small, that it's very
uneasie to finde them out. But the
order I observed herein was this.
First, I endevoured to finde in gene-
rall the Principles or first Causes of
whatsoever is or may be in the world,
without considering any thing for this
end, but God alone who created it, or

H4 drawing

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drawing them elsewhere, then from
certain seeds of Truth which natu-
rally are in our souls. After this, I
examined what were the first and
most ordinary Effects which might be
deduced from these Causes :) And me
thinks that thereby I found out
Heavens, Starrs, an Earth; and even
on the Earth, Water, Air and Fire,
Minerals, and some other such like
things, which are the most common,
and the most simple of all, and con-
sequently the most easie to be under-
stood. Afterwards, when I would de-
scend to those which were more par-
ticular, there were so many severall
ones presented themselves to me,
that I did beleeve it impossible for a
humane understanding to distinguish
the forms and species of Bodies which
are on the earth, from an infinite
number of others which might be
there, had it been the will of God so
to place them : Nor by consequence
to apply them to our use, unless we
set the Effects before the Causes, and

make

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make use of divers particular expe-
reiments; In relation to which, revol-
ving in my minde all those objects,
which ever were presented to my sen-
ses, I dare broadly say, I observed no-
thing which I could not fitly enough
explain by the principles I had found.
But I must also confesse that the pow-
er of Nature is so ample and vast, and
these principles are so simple and ge-
nerall, that I can observe almost no
particular Effect, but that I presently
know it might be deduced from
thence in many severall ways: and
that commonly my greatest difficulty
is to finde in which of these ways it
depends thereon; for I know no o-
ther expedient for that, but again to
seek some experiments, which may
be such, that their event may not be
the same, if it be in one of those ways
which is to be exprest, as if it were
in another. In fine, I am gotten so
far, That (me thinks) I see well e-
nough what course we ought to hold
to make the most part of thos expe-

riments

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riments which may tend to this effect.
But I also see they are such, and of so
great a number, that neither my hands
nor my estate (though I had a thou-
sand times more then I have) could
ever suffice for all. So that according
as I shall hereafter have conveniency
to make more or fewer of them, I shall
also advance more or lesse in the
knowledge of Nature, which I hop'd
I should make known by the Treatise
which I had written; and therein so
clearly shew the benefit which the
Publick may receive thereby, that I
should oblige all those in general who
desire the good of Mankinde; that is
to say, all those who are indeed ver-
tuous, (and not so seemingly, or
by opinion only) aswell to communi-
cate such experiments as they have
already made, as to help me in the
enquiry of those which are to be
made.

But since that time, other reasons
have made me alter my opinion, and
think that I truly ought to continue

to

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to write of all those things which I
judg'd of any importance, according
as I should discover the truth of them;
and take the same care, as if I were to
print them; as well that I might have
so much the more occasion throughly
to examine them as without doubt
we always look more narrowly to
what we offer to the publick view,
then to what we compose onely for
our own use: and oftentimes the same
things which seemed true to me
when I first conceived them, appear'd
afterwards false to me, when I was
committing them to paper: as also
that I might lose no occasion of be-
nefiting the Publick, if I were able,
and that if my Writings were of any
value, those to whose hands they
should come after my death, might
to make what use of them they think
fit.

But that I ought not any wayes to
consent that they should be published
during my life; That neither the op-
position and controversies, whereto

perhaps

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perhaps they might be obnoxious,
nor even the reputation whatsoever
it were, which they might acquire me,
might give me any occasion of mis-
pending the time I had design'd to
employ for my instruction; for al-
though it be true that every Man is
oblig'd to procure, as much as in him
lies, the good of others; and that to
be profitable to no body, is properly
to be good for nothing: Yet it's as
true, that our care ought to reach be-
yond the present time; and that it
were good to omit those things which
might perhaps conduce to the bene-
fit of those who are alive, when our
designe is, to doe others which shall
prove farr more advantagious to our
posterity; As indeed I desire it may
be known that the little I have learnt
hitherto, is almost nothing in compa-
rison of what I am ignorant of; and I
doe not despair to be able to learn:
For it's even the same with those, who
by little and little discover the truth
in Learning; as with those who be-

gin-

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ginning to grow rich, are less troubled
to make great purchases, then they
were before when they were poorer
to make little ones. Or else one
may compare them to Generals of
Armies, whose Forces usually en-
crease proportionably to their Victo-
ries; and who have need of more
conduct to maintain themselves after
the loss of a battail, then after the
gaining one, to take Towns and Pro-
vinces. For to endeavour to over
come all the difficulties and errours
which hinder us to come to the
knowledg of the Truth, is truly to
fight battails. And to receive any
false opinion touching a generall or
weighty matter, is as much as to lose
one; there is far more dexterity requi-
red to recover our former condition,
then to make great progresses where
our Principles are already certain.
For my part, if I formerly have dis-
covered some Truths in Learning, as
I hope my Discourse will make it ap-
pear I have, I may say, they are but

the

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the products and dependances of five
or six principall difficulties which I
have overcome, and which I reckon
for so many won Battails on my side.
Neither will I forbear to say; That I
think, It's only necessary for me to win
two or three more such, wholly to
perfect my design. And that I am
not so old, but according to the ordi-
nary course of Nature, I may have
time enough to effect it. But I be-
leeve I am so much the more obliged
to husband the rest of my time, as I
have more hopes to employ it well;
without doubt, I should have divers
occasions of imeding it, should I pub-
lish the grounds of my Physicks.
For although they are almost all so
evident, that to beleeve them, it's
needfull onely to understand them;
and that there is none whereof I
think my self unable to give demon-
stration. Yet because it's impossible
that they should agree with all the
severall opinions of other men, I fore-
see I should often be diverted by

the

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the opposition they would occasion.

It may be objected, These oppo-
sitions might be profitable, as well to
make me know my faults, as if any
thing of mine were good to make o-
thers by that means come to a better
understanding thereof; and as many
may see more then one man, begin-
ning from this time to make use of
my grounds, they might also help me
with their inventions. But although
I know my self extremely subject to
fail, and do never almost trust my first
thoughts; yet the experience I have
of the objections which may be made
unto me, hinder me from hoping for
any profit from them; For I have of-
ten tried the judgments as well of
those whom I esteem'd my friends, as
others whom I thought indifferent,
and even also of some, whose mali-
gnity and envie did sufficiently disco-
ver what the affection of my friends
might hide, But it seldom happened
that any thing was objected against
me, which I had not altogether fore-

seen,

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seen, unless it were very remote
from my Subject: So that I ne-
ver almost met with any Censurer
of my opinions, that seemed unto me
either less rigorous, or less equitable
then my self. Neither did I ever ob-
serve, that by the disputations practi-
sed in the Schools any Truth which
was formerly unknown, was ever dis-
covered. For whilest every one seeks
to overcome, men strive more to
maintain probabilities, then to weigh
the reasons on both sides; and those
who for a long time have been good
Advocates, are not therefore the bet-
ter Judges afterwards.

As for the benefit which others
may receive from the communication
of my thoughts, it cannot also be very
great, forasmuch as I have not yet
perfected them, but that it is neces-
sary to add many things thereunto,
before a usefull application can be
made of them. And I think I may say
without vanity, That if there be any
one capable thereof, it must be my

self,

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self, rather then any other, Not but
that there may be divers wits in the
world incomparably better then
mine; but because men cannot so
well conceive a thing and make it
their own, when they learn it of ano-
ther, as when they invent it them-
selves: which is so true in this Sub-
ject, that although I have often ex-
plain'd some of my opinions to ve-
ry understanding men, and who,
whilest I spake to them, seem'd ve-
ry distinctly to conceive them; yet
when they repeated them, I observ'd,
that they chang'd them almost always
in such a manner, that I could no lon-
ger own them for mine. Upon which
occasion, I shall gladly here desire
those who come after me, never to
beleeve those things which may be
delivered to them for mine, when I
have not published them my self. And
I do not at all wonder at the extrava-
gancies which are attributed to all
those ancient Philosophers, whose
Writings we have not; neither do I

I there-

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thereby judge, that their thoughts
were very irrationall, seeing they
were the best Wits of their times; but
onely that they have been ill con-
vey'd to us: as it appears also, that
never any of their followers surpass'd
them. And I assure my self, that the
most passionate of those, who now
follow Aristotle, would beleeve him-
self happy, had he but as much know-
ledge of Nature as he had, although
it were on condition that he never
might have more: They are like the
ivie, which seeks to climb no higher
then the trees which support it, and
ever after tends downwards again
when it hath attain'd to the height
thereof: for, me thinks also, that
such men sink downwards; that is to
say, render themselves in some man-
ner lesse knowing, then if they did
abstain from studying; who being
not content to know all which is in-
telligibly set down in their Authour,
will besides that, finde out the soluti-
on of divers difficulties of which he

says

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says nothing, and perhaps never
thought of them: yet their way of
Philosophy is very fit for those who
have but mean capacities: For the
obscurity of the distinctions and prin-
ciples which they use causeth them to
speak of all things as boldly, as if they
knew them, and maintain all which
they say, against the most subtill and
most able; so that there is no means
left to convince them. Wherein they
seem like to a blinde man, who, to
fight without disadvantage against
one that sees, should challenge him
down into the bottom of a very dark
cellar: And I may say, that it is these
mens interest, that I should abstain
from publishing the principles of the
Philosophy I use, for being most sim-
ple and most evident, as they are, I
should even do the saem in publishing
of them, as if I opened some windows,
to let the day into this cellar, into
which they go down to fight. But
even the best Wits have no reason to
wish for the knowledge of them: for

I2 if

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if they will be able to speak of all
things, and acquire the reputation of
being learned, they will easily attain
to it by contenting themselves with
probability, which without much
trouble may be found in all kinde of
matters; then in seeking the Truth,
which discovers it self but by little
and little, in some few things; and
which, when we are to speak of o-
thers, oblige us freely to confesse our
ignorance of them. But if they pre-
fer the knowledge of some few truths
to the vanity of seeming to be igno-
rant of nothing, as without doubt
they ought to do, and will under-
take a designe like mine, I need not
tell them any more for this pur-
pose, but what I have already said
in this Discourse: For if they have a
capacity to advance farther then I
have done, they may with greater
consequence finde out of themselves
whatsoever I think I have found:
Forasmuch as having never exami-
ned any thing but by order, it's cer-

tain,

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tain, that what remains yet for me to
discover, is in it self more difficult
and more hid, then what I have al-
ready here before met with; and
they would receive much lesse satis-
faction in learning it from me, then
from themselves. Besides that, the
habit which they would get by seek-
ing first of all the easie things, and
passing by degrees to others more
difficult, will be more usefull to them,
then all my instructions. As I for my
part am perswaded, that had I been
taught from my youth all the Truths
whose demontstrations I have disco-
vered since, and had taken no pains
to learn them, perhaps I should never
have known any other, or at least, I
should never have acquired that ha-
bit, and that faculty which I think I
have, still to finde out new ones, as I
apply my self to the search of them.
And in a word, if there be in the world
any work which cannot be so well
ended by any other, as by the same
who began it, it's that which I am now
about.

I3 It's

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It's true, That one man will not be
sufficient to make all the experiments
which may conduce thereunto: But
withall, he cannot profitably imploy
other hands then his own, unlesse it
be those of Artists, or others whom
he hires, and whom the hope of profit
(which is a very powerfull motive)
might cause exactly to do all those
things he should appoint them: For
as for voluntary persons, who by cu-
riosity or a desire to learn, would per-
haps offer themselves to his help, be-
sides that commonly they promise
more then they perform, and make
onely fair propositions, whereof none
ever succeeds, they would infallibly
be paid by the solution of some diffi-
culties, or at least by complements and
unprofitable entertainments, which
could not cost him so little of his time,
but he would be a loser thereby. And
for the Experiments which others
have already made, although they
would even communicate them to
him, (which those who call them Se-

crets

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crets would never do,) they are for
the most part composed of so many
circumstances, or superfluous ingre-
dients, that it would be very hard for
him to decypher the truth of them:
Besides, he would find them all so ill
exprest, or else so false, by reason that
those who made them have laboured
to make them appear conformable to
their principles; that if there were
any which served their turn, they
could not at least be worth the while
which must be imployed in the choice
of them. So that, if there were any
in the world that were certainly
known to be capable of finding out
the greatest things, and the most pro-
fitable for the Publick which could
be, and that other men would there-
fore labour alwayes to assist him to
accomplish his Designes; I do not
conceive that they could do more for
him, then furnish the expence of the
experiments whereof he stood in
need; and besides, take care only that
he may not be by any body hindred.

I4 of

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of his time. But besides that, I do
not presume so much of my Self, as
to promise any thing extraordinary,
neither do I feed my self with such
vain hopes, as to imagine that the
Publick should much interesse it self
in my designes; I have not so base a
minde, as to accept of any favour
whatsoever, which might be thought
I had not deserved.

All these considerations joyned
together, were the cause three years
since why I would not divulge the
Treatise I had in hand; and which
is more, that I resolved to publish
none whilest lived, which might be
so general, as that the Grounds of my
Philosophy might be understood
thereby. But since, there hath been
two other reasons have obliged me to
put forth some partienlar Essays, and
to give the Publick some account of
my Actions and Designes. The first
was, that if I failed therein, divers who
knew the intention I formerly had to
print some of my Writings, might

imagine

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imagine that the causes for which I
forbore it, might be more to my dis-
advantage then they are. For al-
though I do not affect glory in excess;
or even, (if I may fo speak) that I hate
it, as far as I judge it contrary to my
rest, which I esteem above all things:
Yet also did I never seek to hide my
actions as crimes, neither have I been
very wary to keep my self unknown;
as well because I thought I might
wrong my self, as that it might in
some manner disquiet me, which
would again have been contrary to the
perfect repose of my minde which I
seek. And because having alwayes
kept my self indifferent, caring not
whether I were known or no, I could
not chuse but get some kinde of re-
putation, I thought that I ought to
do my best to hinder it at least from
being ill. The other reason which
obliged me to write this, is, that ob-
serving every day more and more the
designe I have to instruct my self, re-
tarded by reason of an infinite num-

ber

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ber of experiments which are needful
to me, and which its impossible for
me to make without the help of o-
thers; although I do not so much
flatter my self, as to hope that the
Publick, shares much in my concern-
ments; yet will I not also be so much
wanting to my self, as to give any
cause to those who shall survive me,
to reproach this, one day to me, That
I could have left them divers things
far beyond what I have done, had I
not too much neglected to make them
understand wherein they might con-
tribute to my designe.

And I thought it easie for me to
choose some matters, which being not
subject to many Controversies, nor
obliging me to declare any more of
my Principles then I would willingly,
would neverthelesse expresse clearly
enough, what my abilities or defects
are in the Sciences. Wherein I cannot
say whether I have succeeded or no;
neither will I prevent the judgment
of any man by speaking of my own

Wri-

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Writings: but I should be glad they
might be examin'd; and to that end I
beseech all those who have any ob-
jections to make, to take the pains to
send them to my Stationer, that I be-
ing advertised by him, may endeavour
at the same time to adjoyn my An-
swer thereunto: and by that means,
the Reader seeing both the one and
the other, may the more easily judge
of the Truth. For I promise, that I
will never make any long Answers,
but only very freely confesse my own
faults, if I find them; or if I cannot
discover them, plainly say what I shal
think requisite in defence of what I
have writ, without adding the ex-
planation of any new matter, that I
may not endlesly engage my self out
of one into another.

Now if there be any whereof I have
spoken in the beginning, of the Op-
ticks and of the Meteors, which at first
jarr, by reason that I call them Suppo-
sitions, and that I seem not willing to
prove them; let a man have but the

patience

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tience to read the whole attentive-
ly, and I hope he will rest satisfied:
For (me thinks) the reasons follow
each other so closely, that as the la-
ter are demonstrated by the former,
which are their Causes; the former
are reciprocally proved by the later,
which are their Effects. And no man
can imagine that I herein commit
the fault which the Logicians call a
Circle, for experience rendring the
greatest part of these effects most
certain, the causes whence I deduce
them serve not so much to prove, as
to explain them; but on the contra-
ry, they are those which are proved by
them. Neither named I them Suppo-
sitions, that it might be known that I
conceive my self able to deduce them
from those first Truths which I have
before discovered: But that I would
not expresly do it to crosse certain spi-
rits, who imagine that they know in a
day al what another may have thought
in twenty yeers, as soon as he hath
told them but two or three words;

and

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and who are so much the more subject
to erre, and less capable of the Truth,
as they are more quick and penetra-
ting) from taking occasion of erecting
some extravagant Philosophy on what
they may beleeve to be my Princi-
ples, and lest the fault should be attri-
buted to me. For as for those opini-
ons which are wholly mine, I excuse
them not as being new, because that if
the reasons of them be seriously con-
sidered, I asure my self, they will be
found so plain, and so agreeable to
common sense, that they will seem
less extraordinary and strange then
any other which may be held on the
same Subjects. Neither do I boast
that I am the first inventor of any of
them; but of this indeed, that I never
admitted any of them, neither because
they had, or had not been said by o-
thers, but only because Reason per-
swaded me to them.

If Mechanicks cannot so soon put
in practice the Invention which is set
forth in the Opticks, I beleeve that

therefore

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therefore men ought not to condemn
it; forasmuch as skill and practice are
necessary for the making and com-
pleating the Machines I have descri-
bed; so that no circumstrance should
be wanting. I should no less won-
der if they should succeed at first tri-
all, then if a man should learn in a day
to play excellently well on a Lute, by
having an exact piece set before him.
And if I write in French, which is the
language of my Country, rather then
in Latin, which is that of my Tutors,
'tis because I hope such who use their
meer naturall reason, wil better judge
of my opinions, then those who only
beleeve in old Books. And for those
who joyn a right understanding with
study, (who I only wish for my Judges)
I assure my self they will not be so
partiall to the Latin, as to refuse to
read my reasons because I expresse
them in a vulgar tongue.

To conclude, I will not speak here
in particular of the progress I hoped
to make hereafter in Learning; Nor

engage

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engage my self by any promise to the
Publick, which I am not certain to
perform. But I shall onely say, That
I am resolved to employ the remain-
der of my life in no other thing but
the study to acquire some such know-
ledge of Nature as may furnish us
with more certain rules in Physick
then we hitherto have had: And that
my inclination drives me so strongly
from all other kind of designes, chiefly
from those which cannot be profitable
to any, but by prejudicing others; that
if any occasion obliged me to spend
my time therein, I should beleeve I
should never succeed therein: which
I here declare, though I well know it
conduceth not to make me consider-
able in the world; neither is it my am-
bition to be so. And I shall esteem
my self always more obliged to those
by whose favour I shal without distur-
bance enjoy my ease, then to them
who should proffer me the most ho-
nourable imployment of the earth.

FINIS.

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