CXVIII there will be some without doubt who on a perusal of our history and  table of invention will meet with some uncertainty or perhaps fallacy in the  experiment themselves and will thence perhaps imagine that our discovery be  build on false foundation and principle there be however real nothing in this  since it must needs happen in beginning for it be the same as if in write or  print one or two letter be wrong turn or misplace which be no great  inconvenience to the reader who can easy by his own eye correct the error let  man in the same way conclude that many experiment in natural history may be  erroneous believe and admit which be easy expunge and reject afterward by the  discovery of cause and axiom it be however true that if these error in natural  history and experiment become great frequent and continue they can be correct  and amend by any dexterity of wit or be if then even in our natural history  well examine and compile with such diligence strictness and I may say  reverential scruple there be now and then something false and erroneous in the  detail what must we say of the common natural history which be so negligent  and careless when compare with we or of system of philosophy and the science  base on such lose soil or rather quicksand let none then be alarm by such  observation CXIX again our history and experiment will contain much that be  light and common mean and illiberal too refine and mere speculative and as it  be of no use and this perhaps may divert and alienate the attention of mankind  with regard to what be common let man reflect that they have hitherto be use  to do nothing but refer and adapt the cause of thing of rare occurrence to  those of thing which more frequent happen without any investigation of the  cause of the latter take they for grant and admit hence they do not inquire  into the cause of gravity the rotation of the heavenly body heat cold light  hardness softness rarity density liquidity solidity animation inanimation  similitude difference organic formation but take they to be self evident  manifest and admit they dispute and decide upon other matter of less frequent  and familiar occurrence but we who know that no judgement can be from of that  which be rare or remarkable and much less anything new bring to light without  a previous regular examination and discovery of the cause of that which be  common and the cause again of those cause be necessary compel to admit the  most common object into our history beside we have observe that nothing have  be so injurious to philosophy as this circumstance namely that familiar and  frequent object do not arrest and detain man contemplation but be careless  admit and their cause never inquire after so that information on unknown  subject be not more often want than attention to those which be know CXX with  regard to the meanness or even the filthiness of particular for which as Pliny  observe a apology be requisite such subject be no less worthy of admission  into natural history than the most magnificent and costly nor do they at all  pollute natural history for the sun enter alike the palace and the privy and  be not thereby pollute we neither dedicate nor raise a capitol or pyramid to  the pride of man but rear a holy temple in his mind on the model of the  universe which model therefore we imitate for that which be deserve of  existence be deserve of knowledge the image of existence now the mean and  splendid alike exist nay as the fine odour be sometime produce from putrid  matter such as musk and civet so do valuable light and information emanate  from mean and sordid instance but we have already say too much for such  fastidious feel be childish and effeminate CXXI the next point require a more  accurate consideration namely that many part of our history will appear to the  vulgar or even any mind accustom to the present state of thing fantastical and  useless refine hence we have in regard to this matter say from the first and  must again repeat that we look for experiment that shall afford light rather  than profit imitate the divine creation which as we have often observe only  produce light on the first day and assign that whole day to its creation  without add any material work if any one then imagine such matter to be of no  use he may equal suppose light to be of no use because it be neither solid nor  material for in fact the knowledge of simple nature when sufficient  investigate and define resemble light which though of no great use in itself  afford access to the general mystery of effect and with a peculiar power  comprehend and draw with it whole band and troop of effect and the source of  the most valuable axiom so also the element of letter have of themselves  separate no meaning and be of no use yet be they as it be the original matter  in the composition and preparation of speech the seed of substance who effect  be powerful be of no use except in their growth and the scatter ray of light  itself avail not unless collect but if speculative subtlety give offence what  must we say of the scholastic philosopher who indulge in they to such excess  and those subtlety be waste on word or at least common notion which be the  same thing not on thing or nature and alike unproductive of benefit in their  origin and their consequence in no way resemble we which be at present useless  but in their consequence of infinite benefit let man be assure that all subtle  dispute and discursive effort of the mind be late and preposterous when they  be introduce subsequent to the discovery of axiom and that their true or at  any rate chief opportunity be when experiment be to be weigh and axiom to be  derive from it they otherwise catch and grasp at nature but never seize or  detain her and we may well apply to nature that which have be say of  opportunity or fortune that she wear a lock in front but be bald behind in  short we may reply decisive to those who despise any part of natural history  as be vulgar mean or subtle and useless in its origin in the word of a poor  woman to a haughty prince who have reject her petition as unworthy and beneath  the dignity of his majesty then cease to reign for it be quite certain that  the empire of nature can neither be obtain nor administer by one who refuse to  pay attention to such matter as be poor and too minute CXXII again it may be  object to we as be singular and harsh that we shall with one stroke and  assault as it be banish all authority and science and that too by our own  effort without require the assistance and support of any of the ancient now we  be aware that have we be ready to act otherwise than sincere it be not  difficult to refer our present method to remote age prior to those of the  Greek since the science in all probability flourish more in their natural  state though silent than when they be parade with the fife and trumpet of the  Greek or even in part at least to some of the Greek themselves and to derive  authority and honour from thence as man of no family labour to raise and from  nobility for themselves in some ancient line by the help of genealogy trust  however to the evidence of fact we reject every kind of fiction and imposture  and think it of no more consequence to our subject whether future discovery be  know to the ancient and set or rise accord to the vicissitude of event and  lapse of age than it will be of importance to mankind to know whether the new  world be the island of Atlantis and know to the ancient or be now discover for  the first time with regard to the universal censure we have bestow it be quite  clear to any one who proper consider the matter that it be both more probable  and more modest than any partial one can have be for if the error have not be  root in the primary notion some well conduct discovery must have correct other  that be deficient but since the error be fundamental and of such a nature that  man may be say rather to have neglect or pass over thing than to have from a  wrong or false judgement of they it be little to be wonder at that they do not  obtain what they never aim at nor arrive at a goal which they have not  determine nor perform a course which they have neither enter upon nor adhere  to with regard to our presumption we allow that if we be to assume a power of  draw a more perfect straight line or circle than any one else by superior  steadiness of hand or acuteness of eye it will lead to a comparison of talon  but if one mere assert that he can draw a more perfect line or circle with a  ruler or compass than another can by his unassisted hand or eye he sure can be  say to boast of much now this apply not only to our first original attempt but  also to those who shall hereafter apply themselves to the pursuit for our  method of discover the science mere level man wit and leave but little to  their superiority since it achieve everything by the most certain rule and  demonstration whence as we have often observe our attempt be to be attribute  to fortune rather than talon and be the offspring of time rather than of wit  for a certain sort of chance have no less effect upon our think than on our  act and deed CXXIII we may therefore apply to ourselves the joke of he who say  that water and wine drinker can not think alike especial as it hit the matter  so well for other both ancient and modern have in the science drink a crude  liquor like water either flow of itself from the understanding or draw up by  logic as the wheel draw up the bucket but we drink and pledge other with a  liquor make of many well ripen grape collect and pluck from particular branch  squeeze in the press and at last clarify and ferment in a vessel it be not  therefore wonder that we shall not agree with other CXXIV another objection  will without doubt be make namely that we have not ourselves establish a  correct or the best goal or aim of the science the very defect we blame in  other for they will say that the contemplation of truth be more dignify and  exalt than any utility or extent of effect but that our dwell so long and  anxious on experience and matter and the fluctuate state of particular fasten  the mind to earth or rather cast it down into a abyss of confusion and  disturbance and separate and remove it from a much more divine state the quiet  and tranquillity of abstract wisdom we Willing assent to their reason and be  most anxious to effect the very point they hint at and require for we be sound  a real model of the world in the understanding such as it be find to be not  such as man reason have distort now this can be do without dissect and  anatomise the world most diligent but we declare it necessary to destroy  complete the vain little and as it be apish imitation of the world which have  be from in various system of philosophy by man fancy let man learn as we have  say above the difference that exist between the idol of the human mind and the  idea of the divine mind the former be mere arbitrary abstraction the latter  the true mark of the creator on his creature as they be imprint on and define  in matter by true and exquisite touch truth therefore and utility be here  perfect identical and the effect be of more valve as pledge of truth than from  the benefit they confer on man CXXV other may object that we be only do that  which have already be do and that the ancient follow the same course as  ourselves they may imagine therefore that after all this stir and exertion we  shall at last arrive at some of those system that prevail among the ancient  for that they too when commence their meditation lie up a great store of  instance and particular and digest they under topic and title in their  commonplace book and so work out their system and be and then decide upon what  they discover and relate now and then some example to confirm and throw light  upon their doctrine but think it superfluous and troublesome to publish their  note minute and commonplace and therefore follow the example of builder who  remove the scaffold and ladder when the building be finish nor can we indeed  believe the case to have be otherwise but to any one not entire forgetful of  our previous observation it will be easy to answer this objection or rather  scruple for we allow that the ancient have a particular from of investigation  and discovery and their write show it but it be of such a nature that they  immediate fly from a few instance and particular after add some common notion  and a few general receive opinion most in vogue to the most general conclusion  or the principle of the science and then by their intermediate proposition  deduce their inferior conclusion and try they by the test of the immovable and  settle truth of the first and so construct their be last if some new  particular and instance be bring forward which contradict their dogma they  either with great subtlety reduce they to one system by distinction or  explanation of their own rule or get rid of they clumsy as exception labour  most pertinacious in the meantime to accommodate the cause of such as be not  contradictory to their own principle their natural history and their  experience be both far from be what they ought to have be and their fly off to  generalty ruin everything CXXVI another objection will be make against we that  we prohibit decision and the lie down of certain principle till we arrive  regular at generalty by the intermediate step and thus keep the judgement in  suspense and lead to uncertainty but our object be not uncertainty but fit  certainty for we derogate not from the sense but assist they and despise not  the understanding but direct it it be better to know what be necessary and not  to imagine we be full in possession of it than to imagine that we be full in  possession of it and yet in reality to know nothing which we ought CXXVII  again some may raise this question rather than objection whether we talk of  perfect natural philosophy alone accord to our method or the other science  also such as logic ethic politic we certain intend to comprehend they all and  as common logic which regulate matter by syllogism be apply not only to  natural but also to every other science so our inductive method likewise  comprehend they all for we from a history and table of invention for anger  fear shame and the like and also for example in civil life and the mental  operation of memory composition division judgement and the rest as well as for  heat and cold light vegetation and the like but since our method of  interpretation after prepare and arrange a history do not content itself with  examine the operation and disquisition of the mind like common logic but also  inspect the nature of thing we so regulate the mind that it may be enable to  apply itself in every respect correct to that nature on that account we  deliver numerous and various precept in our doctrine of interpretation so that  they may apply in some measure to the method of discover the quality and  condition of the subject matter of investigation CXXVIII let none even doubt  whether we be anxious to destroy and demolish the philosophy be and science  which be now in use on the contrary we ready cherish their practice  cultivation and honour for we by no mean interfere to prevent the prevalent  system from encourage discussion adorn discourse or be employ serviceably in  the chair of the professor or the practice of common life and be take in short  by general consent as current coin nay we plain declare that the system we  offer will not be very suitable for such purpose not be easy adapt to vulgar  apprehension except by effect and work to show our sincerity in profess our  regard and friendly disposition towards the receive science we can refer to  the evidence of our publish write especial our book on the advancement of  learning we will not therefore endeavour to evince it any further by word but  content ourselves with steady and profess premise that no great progress can  be make by the present method in the theory or contemplation of science and  that they can be make to produce any very abundant effect CXXIX it remain for  we to say a few word on the excellence of our propose end if we have do so  before we may have appear mere to express our wish but now that we have excite  hope and remove prejudice it will perhaps have great weight have we perform  and complete accomplish the whole without frequent call in other to assist in  our labour we shall then have refrain from say any more lest we shall be think  to extol our own desert since however the industry of other must be quicken  and their courage rouse and inflame it be right to recall some point to their  memory first then the introduction of great invention appear one of the most  distinguish of human action and the ancient so consider it for they assign  divine honour to the author of invention but only heroic honour to those who  display civil merit such as the founder of city and empire legislator the  deliverer of their country from last misfortune the quellers of tyrant and the  like and if any one right compare they he will find the judgement of antiquity  to be correct for the benefit derive from invention may extend to mankind in  general but civil benefit to particular spot alone the latter moreover last  but for a time the former forever civil reformation seldom be carry on without  violence and confusion while invention be a blessing and a benefit without  injure or afflict any invention be also as it be new creation and imitation of  divine work as be express by the poet at first fruit foetus subject to death  diseased part of the body Dididerant quondam excellent nomin school et  to make anew vine to send with a commission to ask and it be worthy of remark  in Solomon that while he flourish in the possession of his empire in wealth in  the magnificence of his work in his court his household his fleet the  splendour of his name and the most unbounded admiration of mankind he still  place his glory in none of these but declare that it be the glory of God to  conceal a thing but the glory of a king to search it out again let any one but  consider the immense difference between man life in the most polish country of  Europe and in any wild and barbarous region of the new Indies he will think it  so great that man may be say to be a God unto man not only on account of  mutual aid and benefit but from their comparative state the result of the be  and not of the soil or climate again we shall notice the force effect and  consequence of invention which be nowhere more conspicuous than in those three  which be unknown to the ancient namely print gunpowder and the compass for  these three have change the appearance and state of the whole world first in  literature then in warfare and last in navigation and innumerable change have  be thence derive so that no empire sect or star appear to have exercise a  great power and influence on human affair than these mechanical discovery it  will perhaps be as well to distinguish three species and degree of ambition  first that of man who be anxious to enlarge their own power in their country  which be a vulgar and degenerate kind next that of man who strive to enlarge  the power and empire of their country over mankind which be more dignify but  not less covetous but if one be to endeavour to renew and enlarge the power  and empire of mankind in general over the universe such ambition if it may be  so term be both more sound and more noble than the other two now the empire of  man over thing be find on the be and science alone for nature be only to be  command by obey her beside this if the benefit of any particular invention  have have such a effect as to induce man to consider he great than a man who  have thus oblige the whole race how much more exalt will that discovery be  which lead to the easy discovery of everything else yet to speak the truth in  the same manner as we be very thankful for light which enable we to enter on  our way to practice be to read to distinguish each other and yet sight be more  excellent and beautiful than the various use of light so be the contemplation  of thing as they be free from superstition or imposture error or confusion  much more dignify in itself than all the advantage to be derive from discovery  last let none be alarm at the objection of the be and science become deprave  to malevolent or luxurious purpose and the like for the same can be say of  every worldly good talon courage strength beauty riches light itself and the  rest only let mankind regain their right over nature assign to they by the  gift of God and obtain that power who exercise will be govern by right reason  and true religion CXXX but it be time for we to lie down the be of interpret  nature to which we attribute no absolute necessity as if nothing can be do  without it nor perfection although we think that our precept be most useful  and correct for we be of opinion that if man have at their command a proper  history of nature and experience and will apply themselves steady to it and  can bind themselves to two thing to lie aside receive opinion and notion to  restrain themselves till the proper season from generalization they may by the  proper and genuine exertion of their mind fall into our way of interpretation  without the aid of any be for interpretation be the true and natural act of  the mind when all obstacle be remove certain however everything will be more  ready and better fix by our precept yet do we not affirm that no addition can  be make to they on the contrary consider the mind in its connection with thing  and not mere relative to its own power we ought to be persuade that the be of  invention can be make to grow with the invention themselves