preface they who have presume to a philosophic on nature as on some well  investigate subject either from self conceit or arrogance and in the  professorial style have inflict the great injury on philosophy and learning  for they have tend to stifle and interrupt inquiry exact in proportion as they  have prevail in bring other to their opinion and their own activity have not  counterbalance the mischief they have occasion by corrupt and destroy that of  other they again who have enter upon a contrary course and assert that nothing  whatever can be know whether they have fall into this opinion from their  hatred of the ancient sophist or from the hesitation of their mind or from a  exuberance of learning have certain adduce reason for it which be by no mean  contemptible they have not however derive their opinion from true source and  hurry on by their zeal and some affectation have certain exceed due moderation  but the more ancient Greek who write have perish hold a more prudent mean  between the arrogance of dogmatism and the despair of scepticism and though  too frequent intermingle complaint and indignation at the difficulty of  inquiry and the obscurity of thing and champ as it be the bit have still  persist in press their point and pursue their intercourse with nature think as  it seem that the better method be not to dispute upon the very point of the  possibility of anything be know but to put it to the test of experience yet  they themselves by only employ the power of the understanding have not adopt a  fix rule but have lie their whole stress upon intense meditation and a  continual exercise and perpetual agitation of the mind our method though  difficult in its operation be easy explain it consist in determine the degree  of certainty while we as it be restore the sense to their former rank but  general reject that operation of the mind which follow close upon the sense  and open and establish a new and certain course for the mind from the first  actual perception of the sense themselves this no doubt be the view take by  those who have assign so much to logic show clear thereby that they seek some  support for the mind and suspect its natural and spontaneous mode of action  but this be now employ too late as a remedy when all be clear lose and after  the mind by the daily habit and intercourse of life have come prepossess with  corrupt doctrine and fill with the vain idol the be of logic therefore be as  we have mention too late a precaution and in no way remedy the matter have  tend more to confirm error than to disclose truth our only remain hope and  salvation be to begin the whole labour of the mind again not leave it to  itself but direct it perpetual from the very first and attain our end as it be  by mechanical aid if man for instance have attempt mechanical labour with  their hand alone and without the power and aid of instrument as they have not  hesitate to carry on the labour of their understanding with the unaided effort  of their mind they will have be able to move and overcome but little though  they have exert their utmost and unite power and just to pause awhile on this  comparison and look into it as a mirror let we ask if any obelisk of a  remarkable size be perchance require to be move for the purpose of grace a  triumph or any similar pageant and man be to attempt it with their bear hand  will not any sober spectator avow it to be a act of the great madness and if  they shall increase the number of workman and imagine that they can thus  succeed will he not think so still more but if they choose to make a selection  and to remove the weak and only employ the strong and vigorous think by this  mean at any rate to achieve their object will he not say that they be more  find derange nay if not content with this they be to determine on consult the  athletic be and be to give order for all to appear with their hand arm and  muscle regular oil and prepare will he not exclaim that they be take pain to  rave by method and design yet man be hurry on with the same senseless energy  and useless combination in intellectual matter as long as they expect great  result either from the number and agreement or the excellence and acuteness of  their wit or even strengthen their mind with logic which may be consider as a  athletic preparation but yet do not desist if we right consider the matter  from apply their own understanding mere with all this zeal and effort while  nothing be more clear than that in every great work execute by the hand of man  without machine or implement it be impossible for the strength of individual  to be increase or for that of the multitude to combine have premise so much we  lie down two point on which we will admonish mankind lest they shall fail to  see or to observe they the first of these be that it be our good fortune as we  consider it for the sake of extinguish and remove contradiction and irritation  of mind to leave the honour and reverence due to the ancient untouched and  undiminished so that we can perform our intend work and yet enjoy the benefit  of our respectful moderation for if we shall profess to offer something better  than the ancient and yet shall pursue the same course as they have do we can  never by any artifice contrive to avoid the imputation of have engage in a  contest or rivalry as to our respective wit excellence or talon which though  neither inadmissible nor new for why shall we not blame and point out anything  that be imperfect discover or lie down by they of our own right a right common  to all yet however just and Allowable will perhaps be scarce a equal match on  account of the disproportion of our strength but since our present plan lead  up to open a entire different course to the understanding and one unattempted  and unknown to they the case be alter there be a end to party zeal and we only  take upon ourselves the character of a guide which require a moderate share of  authority and good fortune rather than talon and excellence the first  admonition relate to person the next to thing we make no attempt to disturb  the system of philosophy that now prevail or any other which may or will exist  either more correct or more complete for we deny not that the receive system  of philosophy and other of a similar nature encourage discussion embellish  harangue be employ and be of service in the duty of the professor and the  affair of civil life nay we open express and declare that the philosophy we  offer will not be very useful in such respect it be not obvious nor to be  understand in a cursory view nor do it flatter the mind in its preconceive  notion nor will it descend to the level of the generality of mankind unless by  its advantage and effect let there exist then and may it be of advantage to  both two source and two distribution of learning and in like manner two tribe  and as it be kindred family of an observer or philosopher without any  hostility or alienation between they but rather alley and unite by mutual  assistance let there be in short one method of cultivate the science and  another of discover they and as for those who prefer and more ready receive  the former on account of their haste or from motive arise from their ordinary  life or because they be unable from weakness of mind to comprehend and embrace  the other which must necessary be the case with by far the great number let we  wish that they may prosper as they desire in their undertake and attain what  they pursue but if any individual desire and be anxious not mere to adhere to  and make use of present discovery but to penetrate still further and not to  overcome his adversary in dispute but nature by labour not in short to give  elegant and specious opinion but to know to a certainty and demonstration let  he as a true son of science if such be his wish join with we that when he have  leave the antechamber of nature tread by the multitude a entrance may at last  be discover to her inner apartment and in order to be better understand and to  render our meaning more familiar by assign determinate name we have accustom  ourselves to call the one method the anticipation of the mind and the other  the interpretation of nature we have still one request leave we have at least  reflect and take pain in order to render our proposition not only true but of  easy and familiar access to man mind however wonder prepossess and limit yet  it be but just that we shall obtain this favour from mankind especial in so  great a restoration of learning and the science that whosoever may be desirous  of from any determination upon a opinion of this our work either from his own  perception or the crowd of authority or the from of demonstration he will not  expect to be able to do so in a cursory manner and while attend to other  matter but in order to have a through knowledge of the subject will himself by  degree attempt the course which we describe and maintain will be accustom to  the subtlety of thing which be manifest by experience and will correct the  deprave and deep root habit of his mind by a seasonable and as it be just  hesitation and then final if he will use his judgement when he have begin to  be master of himself