the Chemical Principles, &c. And thus from seeing Mechanics work with the Ruler and Compafs, feems to have arifen the crude and imperfect Notion, that Nature operates geometrically, &c. But thefe, and the like Notions being superficial, and erroneous, cannot be admitted into Philofophy, without corrupting it. The fame is to be understood of Logical, Mathematical, and Metaphyfical Notions; rafhly introduced and mixed with fuch as are Phyfical.

44. Again, the Mind is apt to run into two contrary Extremes; so The Mind fubas either to be very positive and dogmatical; or elfe extremely loofe ject to two Exand fceptical, in Philofophy. Thus Aristotle determining to cut off all ceffes. future occafion of doubting, called up Queftions, and refolved them; to fhew that all was now fettled and determined. But Pyrrho and his Followers doubted of every thing. And in this manner Men commonly either ftop fhort too foon, and fancy that enough is known already; or continue fluctuating in Incertainties; or elfe turn afide to Amusement, inftead of endeavouring to procure an active and ferviceable Philofophy. And unless these perverfe Habits be corrected, no pure Philofophy can

be obtained.

45. But instead of endeavouring to correct thefe ill Habits of the Falfe DemonMind, Men have the Talent to confirm and ftrengthen them, by cor-ftrations. rupt and perverted kinds of Proofs and Demonstrations; which are generally used instead of the true. For logical Demonstrations wrest the Works of Nature, to make them fquare with the Thoughts of Men; whereas the Thoughts of Men ought to be fubmitted, and formed according to the Works of Nature: fo that logical Demonftrations, ap- The Logical plied to phyfical Matters, are only the Play of Words; or at best, de- Kind false, ceitful and incompatible. For the unaffifted Senfes are incompetent; when applied Notions are ill formed from their Reports; the Principles of the Sciences to Phyfics. can never be justly inferr'd from a Number of Inftances produced only on one Side; and the prefent Method of arguing from Principles, is erroneous and inconclufive.

46. The best Method of Demonftration, is fhewn to be the Demon- Experience, the ftration by Experience; provided we do not rafhly endeavour to judge best Demonof other Things from it; but proceed therein with great Circumfpection, Aration. and rigorous Exactnefs: which Method having been little observed, no wonder if true Philofophy be but little advanced.

47. The fourth Section proceeds to fhew by what Signs, or Marks, The Result of falfe Theories and Philofophies may be difcovered; fo as to prevent the the fourth Mind from being impos'd upon. And here it is made appear, that the Section. Philofophy in vogue over Europe, is principally the fuperficial, profefforial, difputatious, and fophiftical Philofophy of the Greeks, and chiefly The corrupt of Ariftotle a Philofophy which, however it may have spread, is little Philosophy of more than Logical, or Verbal; that does not convey fuch Directions as spread over may enable us to perform any thing confiderable for the Advantage and Europe. Accommodation of Life. And, again, it is fhewn that the Greeks were

Mafters

Aristotle,

Philofophy is

Matters of little Knowledge, efpecially with regard to the Bafis and
Matter of all other Knowledge, Natural Philofophy.

The bet Sign of 48. And here the fureft Sign whereby to judge of any Philofophy, is judging of a fhewn to be by its Fruits or Usefulness, in fupplying the Neceffities of by its Fri. Mankind; and improving the practical Arts whereon the Accommodations of Life principally depend. But the Greek Philofophy having yielded none of thefe Fruits, it is to be accounted barre.. And the fame Judgment is to be made of the Chemical and Magical Philofophies; neither of which have enlarged the human Power, in any tolerable Proportion to their high Pretenfions. We are not, therefore, to form a Judgment of any Philofophy from its Snow an Appearance; the Greatnefs of its Authors; the Antiquity of its Origin; the multitude of its Admirers; the Reputation it has gained among learned Men; nor even from general Confent itfelf; but principally from its Ufe, or the Tendency it has to improve the Mind, enlarge the human Powers, and give us a Command over Nature.

The Refult of the fifth Se

laboured under

Ages of the

World.

49. The fifth Section is defigned to fhew the Reasons why the Philofophers of all Ages have fallen into Errors; and made fo little real Improvement in the Bufinefs of Philofophy. Thefe Reafons amount to this, (1.) that when a true Eftimate is made, there has, through the feveral Ages of the World, been very little Time well fuited to the Cultivation of Natural Philofophy; which, as must be well remembred, is the Foundation of all philofophical Knowledge; or the true Matter Natural Phi- whereof the Sciences fhould be formed: (2.) that during the Times best of phy little fuited to the Study of Natural Philofophy, little Labour has been becultivated, but ftowed thereon; the Men of Genius and Learning having chiefly apgreat Difficul- Plied themselves to Morality, Civil Policy, and Religion: (3.) that fearce ties through any fingle Perfon ever applied himfelf entirely to the Study of Natuthe feveral ral Philofophy; which having been always look'd upon as a kind of fecondary Thing, was only confulted occafionally; and, in a perverted manner, made subservient to Phyfic, Mathematics, &c. (4.) That the true End of Philofophy has been entirely mistaken; which is to enrich and ennoble human Life with ufeful Inventions, new Arts, and new Powers; whereas Philofophers, as they are called, have had Views to the railing of Sects, aggrandizing their own Names, gaining a Dominion over Mens Minds, or fome fuch inferior and pernicious Ends. (5.) That wrong Ways have been chofe for advancing Philofophy; and Argument ufed inftead of Experiment; Reasoning and Speculation, inftead of clofe Obfervation, and genuine Induction; and the true Method of raising fruitful Axioms, and discovering Works worthy of Mankind, entirely neglected. (6.) That a few ancient Philofophers have been obftinately and perverfly admired, or almoft adored, as Men of fupernatural Abilities; to the fhameful Neglect of improving the human Power: Whereas the Ancients, living in the younger Days of the World, were in many Points of Experience and Knowledge, inferior to the Mo

4

derns.

!

derns. (7.) That a falfe Imagination, as if Men were poffeffed of many
excellent Arts, and perfect Sciences, has fatally hindered the Improve-
ment of Philofophy: whereas, the Arts and Sciences at prefent in ufe,
are, in reality, but few and weak, in comparison of what may be dif
covered by the Light of Axioms. (8.) That much Craft, and a kind of
Imposture, has been generally ufed, to make the Sciences appear more per-
fect and compleat than they are; whereby many have been deluded.
(9.) That much Vanity has been fhewn by fome modern Authors, in
boafting themselves, and making great Promifes of delivering extraor-
dinary Things for the Advantage of Mankind; but fhamefully failing
in the Performance, fober Men have hence taken a Diftaste, and too
obftinately believed other practicable Things, to be of the fame Stamp.
(9.) That Men have generally neglected to propofe themselves noble and
fuitable Tasks for the Improvement of Philofophy; and inftead thereof,
have indolently determined many fober and rational Things to be mere
Impoffibilities, or beyond the reach of Art; at the fame time greatly
over-valuing flender Performances. (10.) That religious Zeal, Bigotry,
Superftition, and the School Divinity, have, through feveral Ages, been
very unfavourable to the Improvement of Natural Philofophy, and checked
its Progrefs. (11.) That the common Schools, Universities, Colleges
and Societies of learned Men, have alfo generally oppofed all new and
confiderable Improvements in Knowledge. (12.) That no fufficient Re-
wards have been allowed for Inventors and Improvers. And, lastly, that
fedate and fober Men have indulged an untimely Defpair, or entertained
a Belief that no farther Improvements can be made in Philofophy. So
that under all thefe Obftacles and Difcouragements, it is no wonder if
very little true Philofophy has appeared in the World.

&tion.

50. The fixth Section, of the first Part of the Novum Organum, tends to The Refult of raife the Mind from the Languor it may have been thrown into, by the the fixth Se melancholy Profpect of the former Section; and fets before us, in a native Light, what folid Reasons there are to expect, that, notwithstanding the Obftacles and Difcouragements above enumerated, a genuine Philofophy may be fet on Foot; and, if Men will not remain wanting to themfelves, be brought to Perfection; and afford all those Fruits and Advantages that the human State is capable of affording.

Improvement

51. And here the Author obferves, (1.) that as the Art of Naviga- The Reasons tion has difcovered new Countries; and carries on a Correspondence even there are to exbetwixt the most diftant Parts of the Globe; great Opportunities are thus pet a farther afforded, of procuring the neceffary Informations for enlarging the of Philofophy: Bounds of Knowledge. (2.) That, as we may plainly perceive the Errors or the Way of which the ancient Philofophers fell into, and the Reasons why they failed building up in promoting the more ferviceable Sciences; if the Errors they commit- Philosophy aed are carefully avoided, and a different Method to be taken, there are Grounds to hope for better Succefs in future. (3.) That therefore, the Art of Experimenting, and the Art of Reafoning, are to be joined to

gether;

new.

By for faking the past Er

rors.

gether; or a new Art to be formed by a Mixture of the two, in order to procure a Sylva, or fuitable Collection of prepared and well digested Materials for Philofophy. (4.) That Natural Philosophy must be kept pure and uncorrupted with Logic, Mathematics, and Divinity. (5.) That the Mind must discharge itself of all Prejudice, falfe Notions, phantaftical Theories, and ufelefs Philofophies; and become fit to receive fuch Notions as are juft, and purely philofophical; without any way corrupting or debafing them. (6.) That a juft Foundation must be laid for Experience, in a Hiftory of Nature, collected with the greatest Exactnefs, Diligence, Fidelity and Judgment; fo as to make it extenfive, or to meafure of the Univerfe; without admitting any thing faulty, foreign, or fuperfluous. (7.) That, in particular, the more leading and informing Experiments are to be carefully fought and procured. (8.) That a true Order, or juft Method, of experimenting be introduced; fo that Experiments may not remain cafual Things; but an Art of Experimenting be formed. (9.) That no Inventions, or particular Ways of working, or combining, the Materials of Philofophy, be trufted to Thought and Contemplation; but the whole Procefs be exactly wrote down, or described on Paper. (10.) That the Matters of a pure History of Nature be not left in loofe Particulars; but be regularly digefted and brought into Tables; according to the Nature of every Subject; that the Underftanding may work thereon to the best Advantage. (11.) That Axioms be formed from thefe Tables; fo as to point out new Experiments, and thence afford still higher Axioms, leading to greater Works. (12.) That thefe Axioms be formed, not in the Way of the Ancients, by rifing, at once, from Particulars to the moft general Conclufions; but by careful Steps, in a fafe and guarded manner; fo that the Axioms, thus raised, fhall not afterwards deceive, but be thoroughly verified, and remain juft and pregnant Expreffions of the Laws and Facts of Nature and Art. (13.) That a new Method of Induction be employ'd in raising these Axioms; viz. fuch a Method, as is fuited at once, to discover and demonStrate Arts and Sciences; by inveftigating the real and internal Natures of Things. On this new Method, or Art of Induction, the Author builds his principal Hopes of improving Philofophy. And to deliver this Art, was the principal Purport of the Novum Organum; the Part we are now upon being only introductory thereto. And to give fome Intimations for perfecting this Art, the prefent Appendix is wrote. (14.) The laft Foundation of Hope, in the way of forfaking paft Errors, is this; that Natural Philofophy may be extended, or made to afford Matter to the Sciences; and they again be brought back to Philofophy; so as to make them center therein, without mutilating or difmembring the Sciences; whilft they, together with Natural Philofophy, constitute one ferviceable Corps of Knowledge.

Ana proceeding 52. (15.) The next Fountain of Hope for the Improvement of Knowin a new Me- ledge, is the Profpect which Men may have of future Discoveries; if

thod.

they

they will put themselves into the proper Way of Enquiry. For, fince many Difcoveries have been hit upon, unexpectedly, or by Accident; as by the Instinct of Brutes, &c. without going in queft of them; greater Succefs may be, doubtless, expected from a proper Method of Enquiry, and the Art of experimenting with Reafon, Industry and Sagacity; more efpecially by the Method of Induction, abovementioned, which is a Contrivance for the fpeedy bringing of new Difcoveries to Light.. (16.) Some confiderable Improvement of Philofophy may be alfo reafonably expected, if the requifite Time, Expence, and Application fhall be used in collecting fuch a History of Nature, as was mentioned above; which is a Thing that has never hitherto appeared; but may be procured, and is no impoffible, or impracticable Scheme. (17.) And, laftly, tho' we had lefs Encouragement to hope for Succefs than we have; yet a Courfe of Trial and Experimenting fhould be undertaken; because there is thus, at least, a Chance of improving Philofophy, at the Expence of a little Labour: whereas, to fit down defponding, or refolved against all Trial and Attempt, feems unworthy of Human Nature.

53. The feventh and laft Section of this preparatory Part of the Novum Result of the Organum, is calculated to give fome tolerable Notion, not only of the laft Section of Defign of the fecond Part; but alfo of the whole Inftauration : that the the first Part. Nature and Ufe of the new Method of Induction may be better underftood. And here the Author declares, that he has no View to found a Sect in Philofophy, or procure Followers; but only to lead Men by the hand a little, in order to fhew them the way of following Nature; and freeing themselves from the Neceffity of following any Philofopher whatever. And in order to prevent all Mifunderstanding, or Mifconstruction of this his real Defign, he proceeds to answer the more confiderable Objections, that might be apt to arise against it; from the Prejudices, and falfe Notions which Men commonly imbibe.

Self.

54. And first, because Men are naturally impatient, and immediately defire That a bafty to fee the Advantages of new Undertakings, the Author guards his Reader Defire of Adagainst all rash and hafty Endeavours after Profit and Advantage; as vantages in what will prove highly pernicious, and tend to prevent the good Ef- Philofopby fects expected. But for those who cannot wait, he leaves them at li-frustrates itberty to use, in their own Way, the feveral Helps he has afforded towards the Production of confiderable Works and Effects: for he would by no means hinder, but as much as poffible promote and expedite the Discovery of all advantageous Arts and Works. But till a tolerable History of Nature is procured, he judges that no very confiderable Progress can be made in what he calls the genuine Interpretation of Nature; or forming of rich Axioms, that fhall lead to new Arts and capital Works. Such a Hiftory, therefore, himself proposes to procure.

55. But he apprehends, that feveral Objections will be made to this Objections aHistory as that it will contain falfe Facts, erroneous Experiments, and dif- story of Nature gainst a Hiagreeable, fubtile, vulgar or abftrufe Particulars. But all this he fhews anfwered. VOL. II.

Eeee

amounts