LVII the contemplation of nature and of body in their individual from distract  and weaken the understanding but the contemplation of nature and of body in  their general composition and formation stupefy and relax it we have a good  instance of this in the school of Leucippus and Democritus compare with other  for they apply themselves so much to particular as almost to neglect the  general structure of thing while the other be so astound while gaze on the  structure that they do not penetrate the simplicity of nature these two  species of contemplation must therefore be interchange and each employ in its  turn in order to render the understanding at once penetrate and capacious and  to avoid the inconvenience we have mention and the idol that result from they  LVIII let such therefore be our precaution in contemplation that we may ward  off and expel the idol of the den which most owe their birth either to some  predominant pursuit or second to a excess in synthesis and analysis or three  to a party zeal in favour of certain age or fourthly to the extent or  narrowness of the subject in general he who contemplate nature shall suspect  whatever particular take and fix his understanding and shall use so much the  more caution to preserve it equable and unprejudiced lix the idol of the  market be the most troublesome of all those namely which have entwine  themselves round the understanding from the association of word and name for  man imagine that their reason govern word while in fact word react upon the  understanding and this have render philosophy and the science sophistical and  inactive word be general from in a popular sense and define thing by those  broad line which be most obvious to the vulgar mind but when a more acute  understanding or more diligent observation be anxious to vary those line and  to adapt they more accurate to nature word oppose it hence the great and  solemn dispute of learned man often terminate in controversy about word and  name in regard to which it will be better imitate the caution of mathematician  to proceed more advice in the first instance and to bring such dispute to a  regular issue by definition such definition however can remedy the evil in  natural and material object because they consist themselves of word and these  word produce other so that we must necessary have recourse to particular  instance and their regular series and arrangement as we shall mention when we  come to the mode and scheme of determine notion and axiom LX the idol impose  upon the understanding by word be of two kind they be either the name of thing  which have no existence for as some object be from inattention leave without a  name so name be from by fanciful imagination which be without a object or they  be the name of actual object but confuse bid define and hasty and irregular  abstract from thing fortune the at first mobile the planetary orbit the  element of fire and the like fiction which owe their birth to futile and false  theory be instance of the first kind and this species of idol be remove with  great facility because it can be exterminate by the constant refutation or the  desuetude of the theory themselves the other which be create by vicious and  unskilful abstraction be intricate and deep root take some word for instance  as moist and let we examine how far the different signification of this word  be consistent it will be find that the word moist be nothing but a confuse  sign of different action admit of no settle and define uniformity for it mean  that which easy diffuse itself over another body that which be indeterminable  and can be bring to a consistency that which yield easy in every direction  that which be easy divide and disperse that which be easy unite and collect  that which easy flow and be put in motion that which easy adhere to and wet  another body that which be easy reduce to a liquid state though previous solid  when therefore you come to predicate or impose this name in one sense flame be  moist in another air be not moist in another fine powder be moist in another  glass be moist so that it be quite clear that this notion be hasty abstract  from water only and common ordinary liquor without any due verification of it  there be however different degree of distortion and mistake in word one of the  least faulty class be that of the name of substance particular of the less  abstract and more define species those then of chalk and mud be good of earth  bid word signify action be more faulty as to generate to corrupt to change but  the most faulty be those denote quality except the immediate object of sense  as heavy light rare dense yet in all of these there must be some notion a  little better than other in proportion as a great or less number of thing come  before the sense lxi the idol of the theatre be not innate nor do they  introduce themselves secret into the understanding but they be manifest instil  and cherish by the fiction of theory and deprave rule of demonstration to  attempt however or undertake their confutation will not be consistent with our  declaration for since we neither agree in our principle nor our demonstration  all argument be out of the question and it be fortunate that the ancient be  leave in possession of their honour we detract nothing from they see our whole  doctrine relate only to the path to be pursue the lame as they say in the path  outstrip the swift who wander from it and it be clear that the very skill and  swiftness of he who run not in the right direction must increase his  aberration our method of discover the science be such as to leave little to  the acuteness and strength of wit and indeed rather to level wit and intellect  for as in the draw of a straight line or accurate circle by the hand much  depend on its steadiness and practice but if a ruler or compass be employ  there be little occasion for either so it be with our method although however  we enter into no individual confutation yet a little must be say first of the  sect and general division of these species of theory second something further  to show that there be external sign of their weakness and last we must  consider the cause of so great a misfortune and so long and general a  unanimity in error that we may thus render the access to truth less difficult  and that the human understanding may the more ready be purify and bring to  dismiss its idol LXII the idol of the theatre or of theory be numerous and may  and perhaps will be still more so for unless man mind have be now occupy for  many age in religious and theological consideration and civil government  especial monarchy have be averse to novelty of that nature even in theory so  that man must apply to they with some risk and injury to their own fortune and  not only without reward but subject to contumely and envy there be no doubt  that many other sect of philosopher and theorist will have be introduce like  those which former flourish in such diversify abundance among the Greek for as  many imaginary theory of the heaven can be deduce from the phenomenon of the  sky so it be even more easy to find many dogma upon the phenomenon of  philosophy and the plot of this our theatre resemble those of the poetical  where the plot which be invent for the stage be more consistent elegant and  pleasurable than those take from real history in general man take for the  groundwork of their philosophy either too much from a few topic or too little  from many in either case their philosophy be find on too narrow a basis of  experiment and natural history and decide on too scanty ground for the  theoretic philosopher seize various common circumstance by experiment without  reduce they to certainty or examine and frequent consider they and rely for  the rest upon meditation and the activity of his wit there be other  philosopher who have diligent and accurate attend to a few experiment and have  thence presume to deduce and invent system of philosophy from everything to  conformity with they a three set from their faith and religious veneration  introduce theology and tradition the absurdity of some among they have proceed  so far as to seek and derive the science from spirit and genii there be  therefore three source of error and three species of false philosophy the  sophistic empiric and superstitious LXIII Aristotle afford the most eminent  instance of the first for he corrupt natural philosophy by logic thus he from  the world of category assign to the human soul the noble of substance a genus  determine by word of secondary operation treat of density and rarity by which  body occupy a great or lesser space by the frigid distinction of action and  power assert that there be a peculiar and proper motion in all body and that  if they share in any other motion it be owe to a external move cause and  impose innumerable arbitrary distinction upon the nature of thing be  everywhere more anxious as to definition in teach and the accuracy of the word  of his proposition than the internal truth of thing and this be best show by a  comparison of his philosophy with the other of great repute among the Greek  for the similar part of Anaxagoras the atom of Leucippus and Democritus the  heaven and earth of Parmenides the discord and concord of Empedocles the  resolution of body into the common nature of fire and their condensation  accord to Heraclitus exhibit some sprinkle of natural philosophy the nature of  thing and experiment while aristotle's physics be mere logical term and he  remodeled the same subject in his metaphysic under a more impose title and  more as a realist than a nominalist nor be much stress to be lie on his  frequent recourse to experiment in his book on animal his problem and other  treatise for he have already decide without have proper consult experience as  the basis of his decision and axiom and after have so decide he drag  experiment along as a captive constrain to accommodate herself to his decision  so that he be even more to be blame than his modern follower of the scholastic  school who have desert her altogether LXIV the empiric school produce dogma of  a more deform and monstrous nature than the sophistic or theoretic school not  be find in the light of common notion which however poor and superstitious be  yet in a manner universal and of a general tendency but in the confine  obscurity of a few experiment hence this species of philosophy appear probable  and almost certain to those who be daily practice in such experiment and have  thus corrupt their imagination but incredible and futile to other we have a  strong instance of this in the alchemist and their dogma it will be difficult  to find another in this age unless perhaps in the philosophy of Gilbert we can  not however neglect to caution other against this school because we already  foresee and augur that if man be hereafter induce by our exhortation to apply  serious to experiment bid farewell to the sophistic doctrine there will then  be imminent danger from empiric owe to the premature and forward haste of the  understanding and its jump or fly to generalty and the principle of thing we  ought therefore already to meet the evil LXV the corruption of philosophy by  the mix of it up with superstition and theology be of a much wide extent and  be most injurious to it both as a whole and in part for the human  understanding be no less expose to the impression of fancy than to those of  vulgar notion the disputatious and sophistic school entraps the understanding  while the fanciful bombastic and as it be poetical school rather flatter it  there be a clear example of this among the Greek especial in Pythagoras where  however the superstition be coarse and overcharge but it be more dangerous and  refine in Plato and his school this evil be find also in some branch of other  system of philosophy where it introduce abstract from final and first cause  omit frequent the intermediate and the like against it we must use the great  caution for the apotheosis of error be the great evil of all and when folly be  worship it be as it be a plague spot upon the understanding yet some of the  modern have indulge this folly with such consummate inconsiderateness that  they have endeavour to build a system of natural philosophy on the first  chapter of genesis the book of job and other part of scripture seek thus the  dead among the live and this folly be the more to be prevent and restrain  because not only fantastical philosophy but heretical religion spring from the  absurd mixture of matter divine and human it be therefore most wise sober to  render unto faith the thing that be faith LXVI have speak of the vicious  authority of the system find either on vulgar notion or on a few experiment or  on superstition we must now consider the faulty subject for contemplation  especial in natural philosophy the human understanding be pervert by observe  the power of mechanical be in which body be very material change by  composition or separation and be induce to suppose that something similar take  place in the universal nature of thing hence the fiction of element and their  cooperation in from natural body again when man reflect upon the entire  liberty of nature he meet with particular species of thing as animal plant  mineral and be thence easy lead to imagine that there exist in nature certain  primary from which she strive to produce and that all variation from they  arise from some impediment or error which she be expose to in complete her  work or from the collision or metamorphosis of different species the first  hypothesis have produce the doctrine of elementary property the second that of  occult property and specific power and both lead to trifle course of  reflection in which the mind acquiesce and be thus divert from more important  subject but physician exercise a much more useful labour in the consideration  of the secondary quality of thing and the operation of attraction repulsion  attenuation inspissation dilatation astringency separation maturation and the  like and will do still more if they will not corrupt these proper observation  by the two system I have allude to of elementary quality and specific power by  which they either reduce the secondary to first quality and their subtle and  immeasurable composition or at any rate neglect to advance by great and more  diligent observation to the three and four quality thus terminate their  contemplation premature nor be these power or the like to be investigate only  among the medicine for the human body but also in all change of other natural  body a great evil arise from the contemplation and investigation rather of the  stationary principle of thing from which than of the active by which thing  themselves be create for the former only serve for discussion the latter for  practice nor be any valve to be set on those common difference of motion which  be observe in the receive system of natural philosophy as generation  corruption augmentation diminution alteration and translation for this be  their meaning if a body unchanged in other respect be move from its place this  be translation if the place and species be give but the quantity change it be  alteration but if from such a change the mass and quantity of the body do not  continue the same this be the motion of augmentation and diminution if the  change be continue so as to vary the species and substance and transfuse they  to other this be generation and corruption all this be mere popular and by no  mean penetrate into nature and these be but the measure and bind of motion and  not different species of it they mere suggest how far and not how or whence  for they exhibit neither the affection of body nor the process of their part  but mere establish a division of that motion which coarse exhibit to the sense  matter in its vary from Even when they wish to point out something relative to  the cause of motion and to establish a division of they they most absurd  introduce natural and violent motion which be also a popular notion since  every violent motion be also in fact natural that be to say the external  efficient put nature in action in a different manner to that which she have  previous employ but if neglect these any one be for instance to observe that  there be in body a tendency of adhesion so as not to suffer the unity of  nature to be complete separate or break and a vacuum to be from or that they  have a tendency to return to their natural dimension or tension so that if  compress or extend within or beyond it they immediate strive to recover  themselves and resume their former volume and extent or that they have a  tendency to congregate into mass with similar body the dense for instance  towards the circumference of the earth the thin and rare towards that of the  heaven these and the like be true physical genera of motion but the other be  clear logical and scholastic as appear plain from a comparison of the two  another considerable evil be that man in their system and contemplation bestow  their labour upon the investigation and discussion of the principle of thing  and the extreme limit of nature although all utility and mean of action  consist in the intermediate object hence man cease not to abstract nature till  they arrive at potential and shapeless matter and still persist in their  dissection till they arrive at atom and yet be all this true it will be of  little use to advance man estate LXVII the understanding must also be caution  against the intemperance of system so far as regard its give or withhold its  assent for such intemperance appear to fix and perpetuate idol so as to leave  no mean of remove they these excess be of two kind the first be see in those  who decide hasty and render the science positive and dictatorial the other in  those who have introduce scepticism and vague unbounded inquiry the former  subdue the latter enervate the understanding the aristotelian philosophy after  destroy other system as the ottoman do their brother by its disputatious  confutation decide upon everything and Aristotle himself then raise up  question at will in order to settle they so that everything shall be certain  and decide a method now in use among his successor the school of Plato  introduce scepticism first as it be in joke and irony from their dislike to  Protagoras Hippias and other who be ashamed of appear not to doubt upon any  subject but the new academy a philosophic in their scepticism and hold it as  their tenet although this method be more honest than arbitrary decision for  its follower allege that they by no mean confound all inquiry like Pyrrho and  his disciple but hold doctrine which they can follow as probable though they  can maintain they to be true yet when the human mind have once despair of  discover truth everything begin to languish hence man turn aside into pleasant  controversy and discussion and into a sort of wander over subject rather than  sustain any rigorous investigation but as we observe at first we be not to  deny the authority of the human sense and understanding although weak but  rather to furnish they with assistance LXVIII we have now treat of each kind  of idol and their quality all of which must be abjure and renounce with firm  and solemn resolution and the understanding must be complete free and clear of  they so that the access to the kingdom of man which be find on the science may  resemble that to the kingdom of heaven where no admission be concede except to  child LXIX vicious demonstration be the muniment and support of idol and those  which we possess in logic mere subject and enslave the world to human think  and think to word but demonstration be in some manner themselves system of  philosophy and science for such as they be and accord as they be regular or  improper establish such will be the result system of philosophy and  contemplation but those which we employ in the whole process lead from the  sense and thing to axiom and conclusion be fallacious and incompetent this  process be fourfold and the error be in equal number in the first place the  impression of the sense be erroneous for they fail and deceive we we must  supply defect by substitution and fallacy by their correction second notion be  improper abstract from the sense and indeterminate and confuse when they ought  to be the reverse three the induction that be employ be improper for it  determine the principle of science by simple enumeration without adopt  exclusion and resolution or just separation of nature last the usual method of  discovery and proof by first establish the most general proposition then apply  and prove the intermediate axiom accord to they be the parent of error and the  calamity of every science but we will treat more full of that which we now  slight touch upon when we come to lie down the true way of interpret nature  after have go through the above expiatory process and purification of the mind  LXX but experience be by far the best demonstration provide it adhere to the  experiment actual make for if that experiment be transfer to other subject  apparent similar unless with proper and methodical caution it become  fallacious the present method of experiment be blind and stupid hence man  wander and roam without any determine course and consult mere chance be hurry  about to various point and advance but little at one time they be happy at  another their attention be distract and they always find that they want  something further man general make their experiment careless and as it be in  sport make some little variation in a know experiment and then if they fail  they become disgust and give up the attempt nay if they set to work more  serious steady and assiduous yet they waste all their time on probe some  solitary matter as Gilbert on the magnet and the alchemist on gold but such  conduct show their method to be no less unskilful than mean for nobody can  successful investigate the nature of any object by consider that object alone  the inquiry must be more general extend Even when man build any science and  theory upon experiment yet they almost always turn with premature and hasty  zeal to practice not mere on account of the advantage and benefit to be derive  from it but in order to seize upon some security in a new undertake of their  not employ the remainder of their labour unprofitable and by make themselves  conspicuous to acquire a great name for their pursuit hence like Atalanta they  leave the course to pick up the golden apple interrupt their speed and give up  the victory but in the true course of experiment and in extend it to new  effect we shall imitate the divine foresight and order for God on the first  day only create light and assign a whole day to that work without create any  material substance thereon in like manner we must first by every kind of  experiment elicit the discovery of cause and true axiom and seek for  experiment which may afford light rather than profit axiom when right  investigate and establish prepare we not for a limit but abundant practice and  bring in their train whole troop of effect but we will treat hereafter of the  way of experience which be not less beset and interrupt than those of  judgement have speak at present of common experience only as a bid species of  demonstration the order of our subject now require some mention of those  external sign of the weakness in practice of the receive system of philosophy  and contemplation which we refer to above and of the cause of a circumstance  at first sight so wonder and incredible for the knowledge of these external  sign prepare the way for assent and the explanation of the cause remove the  wonder and these two circumstance be of material use in extirpate more easy  and gentle the idol from the understanding LXXI the science we possess have be  principal derive from the Greek for the addition of the Roman Arabic or more  modern writer be but few and of small importance and such as they be be find  on the basis of Greek invention but the wisdom of the Greek be professional  and disputatious and thus most adverse to the investigation of truth the name  therefore of sophist which the contemptuous spirit of those who deem  themselves philosopher reject and transfer to the rhetorician Gorgias  Protagoras Hippias Polus may well suit the whole tribe such as Plato Aristotle  Zeno Epicurus Theophrastus and their successor Chrysippus Carneades and the  rest there be only this difference between they the former be mercenary  vagabond travel about to different state make a show of their wisdom and  require pay the latter more dignify and noble in possession of fix habitation  open school and teach philosophy gratuitous both however though differ in  other respect be professorial and reduce every subject to controversy  establish and defend certain sect and dogma of philosophy so that their  doctrine be near what Dionysius not unapt object to Plato the talk of idle old  man to ignorant youth but the more ancient Greek as Empedocles Anaxagoras  Leucippus Democritus Parmenides Heraclitus Xenophanes Philolaus and the rest  for I omit Pythagoras as be superstitious do not that we be aware open school  but betake themselves to the investigation of truth with great silence and  with more severity and simplicity that be with less affectation and  ostentation hence in our opinion they act more advice however their work may  have be eclipse in course of time by those light production which better  correspond with and please the apprehension and passion of the vulgar for time  like a river bear down to we that which be light and inflate and sink that  which be heavy and solid nor be even these more ancient philosopher free from  the national defect but incline too much to the ambition and vanity of from a  sect and captivate public opinion and we must despair of any inquiry after  truth when it condescend to such trifle nor must we omit the opinion or rather  prophecy of a Egyptian priest with regard to the Greek that they will forever  remain child without any antiquity of knowledge or knowledge of antiquity for  they certain have this in common with child that they be prove to talk and  incapable of generation their wisdom be loquacious and unproductive of effect  hence the external sign derive from the origin and birthplace of our present  philosophy be not favourable LXXII nor be those much better which can be  deduce from the character of the time and age than the former from that of the  country and nation for in that age the knowledge both of time and of the world  be confine and meager which be one of the worst evil for those who rely entire  on experience they have not a thousand year of history worthy of that name but  mere fable and ancient tradition they be acquaint with but a small portion of  the region and country of the world for they indiscriminate call all nation  situate far towards the north scythian all those to the west celts they know  nothing of Africa but the near part of Ethiopia or of Asia beyond the Ganges  and have not even hear any sure and clear tradition of the region of the new  world beside a vast number of climate and zone in which innumerable nation  live and breathe be pronounce by they to be uninhabitable nay the travel of  Democritus Plato and Pythagoras which be not extensive but rather mere  excursion from home be consider as something vast but in our time many part of  the new world and every extremity of the old be well know and the mass of  experiment have be infinite increase wherefore if external sign be to be take  from the time of the nativity or procreation as in astrology nothing  extraordinary can be predict of these early system of philosophy LXXIII of all  sign there be none more certain or worthy than that of the fruit produce for  the fruit and effect be the surety and voucher as it be for the truth of  philosophy now from the system of the Greek and their subordinate division in  particular branch of the science during so long a period scarce one single  experiment can be cull that have a tendency to elevate or assist mankind and  can be fair set down to the speculation and doctrine of their philosophy cels  candid and wise confess as much when he observe that experiment be first  discover in medicine and that man afterward build their philosophical system  upon they and search for and assign cause instead of the inverse method of  discover and derive experiment from philosophy and the knowledge of cause it  be not therefore wonder that the Egyptian who bestow divinity and sacred  honour on the author of new invention shall have consecrate more image of  Brutus than of man for the Brutus by their natural instinct make many  discovery while man derive but few from discussion and the conclusion of  reason the industry of the alchemist have produce some effect by chance  however and casualty or from vary their experiment as mechanic also do and not  from any regular be or theory the theory they have imagine rather tend to  disturb than to assist experiment those too who have occupy themselves with  natural magic as they term it have make but few discovery and those of small  import and border on imposture for which reason in the same manner as we be  caution by religion to show our faith by our work we may very proper apply the  principle to philosophy and judge of it by its work account that to be futile  which be unproductive and still more so if instead of grape and olive it yield  but the thistle and thorn of dispute and contention