And from the Mountain Top of his Exalted Wit
Saw it himself and shew'd us it.
But Life did never to one Man allow
Time to discover Worlds and conquer too;
Nor can so short a line sufficient be
To fadome the vast depths of Nature's sea."
Like all human institutions, the Royal Society was criticised, feared, misunderstood, and ridiculed. There is evidence of this in Sprat's anxiety to show that experiments "are not dangerous to the Universities nor to the Church of England," a contention which now would be admitted or denied if the term "experiments" were first defined. He labours, too, to show that they are not dangerous to the Christian religion, either its belief or practice. His remarks on this question are of great interest and value, and are strangely modern. He pleads that "experiments will be beneficial to our wits and writers." Alas! the wits at least benefited in a way which Sprat did anticipate. Shadwell in his 'Virtuoso' found material for profane merriment in some of the unquestionably absurd inquiries made or suggested by the natural philosophers. "Science was then only just emerging from the Mists of Superstition." Astrology and Alchemy still infected Astronomy, Chemistry, and Medicine. A Fellow of the Royal Society, along with the Puritan, made a ridiculous figure on the stage. But Puritanism and Natural Philosophy both survived the "test of truth," and were better for the ordeal.[3]
In 1668, through the influence of the Duke of Buckingham, Wilkins was made Bishop of Chester. The position of a Bishop in some ways resembles that of the Head of a College: Fellows are like canons and archdeacons; undergraduates are the "inferior clergy." The Bishop showed in the management of his diocese the moderation, tact, and charity which had made him a successful Warden. He brought back into the Church of England, or into loyalty to that Church, many ministers who had been ejected from their livings for non-compliance with the Act of Uniformity: his success in this good work was due to his "soft interpretation of the terms of conformity." They needed softening; no part of Macaulay's 'History of England' is more striking and instructive than his account in chapter ii. of the sufferings of the Puritans and Nonconformists of all descriptions. "It was made a crime to attend a dissenting place of worship. A new and most unreasonable test was imposed on divines who had been deprived of their benefices for Nonconformity; and all who refused to take that test were prohibited from coming within five miles of any town which was governed by a corporation, of any town which was represented in Parliament, or of any town where they had themselves resided as ministers. The magistrates by whom these vigorous statutes were to be enforced, were in general men inflamed by party spirit, and by remembrances of wrongs suffered in the time of the Commonwealth. The jails were therefore soon crowded with dissenters, and among the sufferers were some of whose genius and virtue any Christian society might well be proud."
It is probable that Chester jail was less crowded than other jails in England, and that dissenters were allowed to come within five miles of Chester, even to the Bishop's palace.