Thus, in Boyle's highly commended apologia for science it is maintained that the study of Nature is to the greater glory of God and the Good of Man. This is the motif which recurs in constant measure. The juxtaposition of the spiritual and the material is characteristic (1968, p. 630).
As one would expect from the son of a "learned, eloquent, and religious woman, full of puritanic fervour" who was admittedly influenced by his mother's attitueds, he [Bacon] speaks in the Advancement of Learning of the true end of scientific activity as the "glory of the Creator and the relief of man's estate." Since, as is quite clear from many official and private documents, the Baconian teachings constituted the basic principles on which the Royal Society was patterned, it is not strange that the same sentiment is expressed in the charter of the Society (1968, p. 630).
In his last will and testament, Boyle echoes the same attitude, petitioning the Fellow of the Society in this wise: "Wishing them also a happy success in their laudable attempts, to discover the true Nature of the Works of God; and praying that they and all other Searchers into Physical Truths, may cordially refer their Attainments to the Glory of the Great Author of Nature, and to the Comfort of Mankind." (1968, p. 630).
John Wilkins proclaimed the experimental study of Nature to be a most
effective means of begetting in men a veneration for God. Francis
Willughby was prevailed upon to publish his works--which he had deemed
unworthy of publication--only when Ray insisted that it was a means of
glorifying God. Ray's Wisdom of God, which was so well received that
five large editions were issued in some twenty years, is a panegyric of
those who glorify Him by studying His works (1968, pp. 630-631).