As the following Work appears to have been the least read of all the Author's Writings, though in itself of great importance; it is agreeable to our intention of facilitating the understanding of his Philosophical Works in general, to have a particular regard to the facilitating of this. It seems, therefore, proper to give here, by the way of preparative, First, a short analytical view of the entire plan, and design of the Work; and, Secondly, the rules by which the Author seems to have proceeded in it.

The design of the Novum Organum, was to advance a more perfect method of using the rational faculty, than men were before acquainted with; in order to raise and improve the understanding, as far as its present imperfect state admits, and enable it to conquer and interpret the difficulties and obscurities of nature.

With this view it undertakes the care and conduct of the understanding; und draws out and describes the apparatus and instruments that conduce to the true forming, modelling, and applying the power of reasoning: whence it appears to endeavour at a new kind of Logic, though greatly superior to the common, which, through the abuses crept into it, appears fitter to corrupt than strengthen and improve the mind. For

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the scope and use of this new Logic, is not to discover arguments and probable reasons, but arts and works.

It is divided into two principal parts; viz. a preparatory part, and one that is scientificial and instructive. The first part tends to prepare and purge the mind; and fit it to receive and use the instructions and instruments laid down in the second the mind, like a mirror, requiring to be levelled and polished, or discharged of its false imaginations and perverted notions, before it can be set to receive and reflect the light of truth and just information.

And this levelling part is of four kinds, with respect to the four different sorts of Idols, or false notions, that possess the mind. These Idols are either acquired or natural; and proceed either from the doctrines and sects of philosophers, the perverted and corrupt laws and methods of demonstration m; or else are innate and inherent in the very constitution of the mind itself. The first labour, therefore, is to discharge and free the mind from its swarms of false theories, which occasion such violent conflicts and oppositions. The next point is to release it from the slavery of perverted demonstrations. And the last is, to put a check upon this seducing power of the mind; and either to pluck up these innate Idols by the root; or, if that cannot be done, to point them out, that they may be thoroughly known and watched; and so have the depravities, which they occasion, corrected. This levelling part, therefore, is performed by three kinds of Confutation; viz. the Confutation of Philosophies, the Confutation of Demonstrations, and the Confutation of the natural unassisted Reason.

When thus the mind is rendered equable and unbiassed, the work proceeds to set it in a proper situation, and, as it were, with a benevolent aspect to the remaining instructions; whereby the business of preparing the mind is still further

carried on. And the whole drift of this ensuing part, is only to possess mankind with a just opinion of the whole Instauration for a time, that they may wait with patience the issue and event thereof; upon solid assurances of some considerable benefit and advantage from it, when its scope shall come to be well understood. And thence it proceeds distinctly to obviate all the objections, and false suspicions, which may be raised about it, through the prevailing notions and prejudices drawn from religious considerations, those of abstract speculation, natural prudence, distrust, levity, &c. Thus endeavouring to pacify and allay every wind of opposition.

To render this preparation still more complete and perfect, the next thing is to raise the mind from the languor and torpidity it may contract from the apparent miraculous nature of the thing. And as this wrong disposition of the mind cannot be rectified without the discovery of causes, the work proceeds to mark out all the impediments which have hitherto perversely retarded and blocked the way of true philosophy; and thus makes it appear no wonder at all, that mankind should have been so long entangled and perplexed with errors.

When the ways of removing these impediments are shewn, there follows a chain of arguments for establishing a solid foundation of hope for the better success of genuine and serviceable philosophy in future. For it is hereby demonstrated, that though the interpretation of nature, intended by the Instauration, may indeed be difficult; yet much the greater part of the difficulties attending it are in the power of man to remove, as arising from the nature of the senses, and things themselves; but only require that the mind be rectified in order to their removal. And this first general part concludes with an account of the excellence of the end in view.

The preparatory part being thus dispatched, the work proceeds to the business of information, the perfecting of the un

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derstanding, and the delivery of the art of working with this new machine in the interpretation of nature. This is laid down in three several branches, with regard to the sense, the memory, and the reason; each whereof is assisted in its

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The assistance afforded to the sense shews these three things; viz. 1. How a just notion may be formed; and how the report of the senses, which is always respective to man, may be rectified, and made correspondent, or set to the truth of the universe: for no great stress is laid upon the immediate perceptions of the sense; but only so far as they manifest the motion or alteration of things. 2. How those

things which escape the senses, either through the subtilty of their wholes, the minuteness of their parts, the remoteness, slowness, or velocity of their motion, the familiarity of the object, &c. may he brought to the senses, and submitted to their judgment: and in case they cannot be thus rendered sensible, what is to be done; and how the senses are to be assisted upon this failure, either by instruments, or skilful observations of the degrees they act in, the indications of proportionate bodies, from such as are sensible to such as are insensible, or by other means and contrivances to help the senses. 3. The ways are shewn of compiling a history of nature, and engaging in the business of experiments; what that history of nature should be, which is required for the building up of philosophy; and again, what kind of experiments should be gone upon where that history proves deficient: and here certain suggestions and cautions are occasionally interspersed, for raising and fixing the attention; as much matter seems to be already contained in natural history; and as experiments long since known, are not yet brought into use, through inattention of mind. And thus the senses are provided for, as they require matter and assistance: for history and experiments