these two philosophers, the English chemist, Robert Boyle, effected a successful synthesis of both.  The son of Richard Boyle, Earl of Cork, he was born at Lismore in 1626, lived in literary retirement at Oxford from 1654, and later in Cambridge, and died, 1692, in London, president of the Royal Society.  His principal work, The Sceptical Chemist (Works, vol. i. p. 290 seq.), appeared in 1661, the tract, De Ipsa Natura, in 1682.[1] By his introduction of the atomic conception he founded an epoch in chemistry, which, now for the first, was freed from bondage to the ideas of Aristotle and the alchemists.  Atomism, however, was for Boyle merely an instrument of method and not a philosophical theory of the world.  A sincerely religious man,[2] he regards with disfavor both the atheism of Epicurus and his complete rejection of teleology—­the world-machine points to an intelligent Creator and a purpose in creation; motion, to a divine impulse.  He defends, on the other hand, the right of free inquiry against the priesthood and the pedantry of the schools, holding that the supernatural must be sharply distinguished from the natural, and mere conjectures concerning insoluble problems from positions susceptible of experimental proof; while, in opposition to submission to authority, he remarks that the current coin of opinion must be estimated, not by the date when and the person by whom it was minted but by the value of the metal alone.  Cartesian elements in Boyle are the start from doubt, the derivation of all motion from pressure and impact, and the extension of the mechanical explanation to the organic world.  His inquiries relate exclusively to the world of matter so far as it was “completed on the last day but one of creation.”  He defends empty space against Descartes and Hobbes.  He is the first to apply the mediaeval terms, primary and secondary qualities, to the antithesis between objective properties which really belong to things, and sensuous or subjective qualities present only in the feeling subject.[3]

[Footnote 1:  Boyle’s Works were published in Latin at Geneva, in 1660, in six volumes, and in 1714 in five; an edition by Birch appeared at London, 1744, in five volumes, second edition, 1772, in six.  Cf.  Buckle, History of Civilization in England, vol. i. chap. vii. pp. 265-268; Lange, History of Materialism, vol. i. pp. 298-306; vol. ii. p. 351 seq.; Georg Baku, Der Streit ueber den Naturbegriff, Zeitschrift fuer Philosophie, vol. xcviii., 1891, p. 162 seq.]

[Footnote 2:  The foundation named after him had for its object to promote by means of lectures the investigation of nature on the basis of atomism, and, at the same time, to free it from the reproach of leading to atheism and to show its harmony with natural religion.  Samuel Clarke’s work on The Being and Attributes of God, 1705, originated in lectures delivered on this foundation.]