Het regt gebruik der werelt beschouwingen, ter overtuiginge van ongodisten en ongelovigen

required perfection, the best means that has ever occurred to me to avoid or end disputes is to use such proofs of the truth or falsehood of a proposition that have their ground not so much in reasoning as in undeniable experiences, whenever such can happen.

In this stated matter one must be greatly confirmed, since one has an obvious proof of it in contemporary Physics Natural Science. Since it is known to everyone, or at least all the most sensible agree, that to be assured of the truth of the propositions in this science, one must see them proven with experiments. And it has been found that experiences, being accepted by the greatest minds in this last century as the only marks of truth, have also ended very many disputes, and that very few new ones appear in physics which are not soon settled by further experiences. Thus all the difference whether the blood circulates or not; whether the water in pumps rises by the pressure of the air, or because Nature can endure no empty space original: "of om dat de Natuur geen ledige plaatse lyden kan"; and very many others about which there was previously such long debate, have been completely removed by incontestable experiences; and the truth of the first, and therefore the falsehood of the other, shown evidently. And since the movement or stillness of the sun could not yet be determined by any experimental proof, this remains (at least until now) counted among the uncertain things by the most prominent astronomers. Of which more will be said hereafter under the section on the Unknown.

§. 24. Before I leave the disputes, I find myself obliged to propose something with all respect to those gentlemen in whose power it is to correct this abuse (if this book should ever have the honor of being read by any of them). This practice, though established and customary at some Academies universities for a good end and the sharpening of minds, has nonetheless given many a great occasion to stumble regarding the most weighty truths. It consists in this: that one hears people in public disputes reasoning about God original: "Deo" with as little awe and humility as about the most idle mental constructs original: "Entia rationis" or figments of the brain. One sometimes sees one Corollary a logical consequence concerning the great God of Heaven and Earth, and another in the next rule speaking about the vacuum original: "De vacuo" or imaginary spaces original: "spatiis imaginariis"; about both of which people sometimes dispute without any distinction of reverence for one or the other. In this way, one falls insensibly into a gruesome habit of using the Fearful name of God countless times, without the least awe, in vain; and causing that Most Glorious and Adorable Being, whom one should not take into thought, much less name, without trembling, to serve only as an object of frequent and wanton speculations. How much evil this has caused in some, those will be able to remember

who have experienced how much the natural low-regard that everyone finds in themselves against all reason for the Divine is thereby increased.

I leave it to those gentlemen to whom the oversight of Academies is entrusted to devise a means for preventing these abuses according to their high wisdom; only giving to their Honors for consideration, with humble respect, whether the weight of this great matter does not highly require that one prevents the dreaded and alone adorable God from henceforth serving as a means merely to exercise young minds and to serve as material for disputes, of which philosophy is otherwise more than sufficiently full. Secondly, that the truths which one teaches the youth concerning God and His perfections in Metaphysics and Pneumatics the study of spirits should no longer be handled in public disputes, but only in private colleges; and indeed, as happens in Theology, after a prayer poured out to God, with that proper humility and awe which one owes to such a Great Lord of all. Especially as it is mostly young people, in whom the corruptions of intellect and passions make themselves most strongly felt, who are sent to hear this instruction. In this way it would seem hopeful that this danger, which otherwise takes root in the youth through this irreverent manner of disputing, could be prevented; and everyone might experience through the godly examples of their teachers and the reverent handling of these matters that learned gentlemen also fear God; the contrary of which is held for truth by many Atheists to quiet their contradicting conscience.

§. 25. Besides this aforementioned, there is something else which does not indeed drive men to absolute atheism, but nonetheless prevents many from seeing a God in His works; so that not a few live on as if heedless, or at least unconvinced, regarding this highly necessary matter. And this is a natural laziness to pay proper attention to the things in which the Maker's perfections shine forth.

We are all eager to satisfy our curiosity; and therefore to behold more closely all things which we regard as wonders because the way in which they happen is unknown to us; and often to trace their causes. When a Comet appears, Parhelia mock suns show themselves, or the sun or moon eclipses; with how much accuracy is this beheld by both the wise and the unwise? And yet we daily see the sun rise, the moon and stars show themselves, the fields and trees bear their flowers and fruits, humans and animals procreate, and a thousand other wonders more; and we remain equally cool regarding all this, without beholding anything of it with enough sensitive observation, or letting our thoughts go to the first cause and Author thereof.