The Works of Sir Thomas Browne Volume I Part 14

For being unable to wield the intellectuall arms of reason, they are fain to betake themselves unto wasters, and the blunter weapons of truth: affecting the gross and sensible ways of Doctrine, and such as will not consist with strict and subtile Reason. [SN: _Fable._] Thus unto them a piece of Rhetorick is a sufficient argument of Logick; an Apologue of _Esop_, beyond a Syllogysm in _Barbara_; parables than propositions, and proverbs more powerful than demonstrations. And therefore are they led rather by Example, than Precept; receiving perswasions from visible inducements, before electual instructions. And therefore also they judge of human actions by the event; for being uncapable of operable circ.u.mstances, or rightly to judge the prudentiality of affairs, they only gaze upon the visible success, and therefore condemn or cry up the whole progression. And so from this ground in the Lecture of holy Scripture, their apprehensions are commonly confined unto the literal sense of the Text, from whence have ensued the gross and duller sort of Heresies. For not attaining the deuteroscopy, and second intention of the words, they are fain to omit the Superconsequencies, Coherencies, Figures, or Tropologies; and are not sometime perswaded by fire beyond their literalities. And therefore also things invisible, but into intellectual discernments, to humour the grossness of their comprehensions, have been degraded from their proper forms, and G.o.d Himself dishonoured into manual expressions. And so likewise being unprovided, or unsufficient for higher speculations, they will alwayes betake themselves unto sensible representations, and can hardly be restrained the dulness of Idolatry: A sin or folly not only derogatory unto G.o.d but men; overthrowing their Reason, as well as his Divinity. In brief, a reciprocation, or rather, an inversion of the Creation, making G.o.d one way, as he made us another; that is, after our Image, as he made us after His own.

Moreover, their understanding thus weak in it self, and perverted by sensible delusions, is yet farther impaired by the dominion of their appet.i.te; that is, the irrational and brutal part of the soul, which lording it over the soveraign faculty, interrupts the actions of that n.o.ble part, and choaks those tender sparks, which _Adam_ hath left them of reason. And therefore they do not only swarm with Errors, but vices depending thereon. Thus they commonly affect no man any further than he deserts his reason, or complies with their aberrancies. Hence they imbrace not vertue for it self, but its reward; and the argument from pleasure or Utility is far more powerful, than that from vertuous Honesty: which _Mahomet_ and his contrivers well understood, when he set out the felicity of his Heaven, by the contentments of flesh, and the delights of sense, slightly pa.s.sing over the accomplishment of the Soul, and the beat.i.tude of that part which Earth and visibilities too weakly affect. But the wisdom of our Saviour, and the simplicity of his truth proceeded another way; defying the popular provisions of happiness from sensible expectations; placing his felicity in things removed from sense, and the intellectual enjoyment of G.o.d. And therefore the doctrine of the one was never afraid of Universities, or endeavoured the banishment of learning, like the other. And though _Galen_ doth sometimes nibble at _Moses_, and, beside the Apostate Christian, [SN: _Julian._] some _Heathens_ have questioned his Philosophical part, or treaty of the Creation: Yet is there surely no reasonable _Pagan_, that will not admire the rational and well grounded precepts of Christ; whose life, as it was conformable unto his Doctrine, so was that unto the highest rules of Reason; and must therefore flourish in the advancement of learning, and the perfection of parts best able to comprehend it.

[Sidenote: Non sani esse hominis, non sa.n.u.s juret Orestes.]

Again, Their individual imperfections being great, they are moreover enlarged by their aggregation; and being erroneous in their single numbers, once hudled together, they will be Error it self. For being a confusion of knaves and fools, and a farraginous concurrence of all conditions, tempers, s.e.xes, and ages; it is but natural if their determinations be monstrous, and many wayes inconsistent with Truth. And therefore wise men have alwaies applauded their own judgment, in the contradiction of that of the people; and their soberest adversaries, have ever afforded them the stile of fools and mad men; and, to speak impartially, their actions have made good these _Epithets_. Had _Orestes_ been Judge, he would not have acquitted that _Lystrian_ rabble of madness, who, upon a visible miracle, falling into so high a conceit of _Paul_ and _Barnabas_, that they termed the one _Jupiter_, the other _Mercurius_; that they brought Oxen and Garlands, and were hardly restrained from sacrificing unto them; did notwithstanding suddenly after fall upon _Paul_, and having stoned him drew him for dead out of the City. It might have hazarded the sides of _Democritus_, had he been present at that tumult of _Demetrius_; when the people flocking together in great numbers, some crying one thing, and some another, and the a.s.sembly was confused, and the most part knew not wherefore they were come together; notwithstanding, all with one voice for the s.p.a.ce of two hours cried out, Great is _Diana_ of the _Ephesians_. It had overcome the patience of _Job_, as it did the meekness of _Moses_, and would surely have mastered any, but the longanimity, and lasting sufferance of G.o.d; had they beheld the Mutiny in the wilderness, when, after ten great Miracles in _Egypt_, and some in the same place, they melted down their stoln ear-rings into a Calf, and monstrously cryed out; _These are thy G.o.ds_, O Israel, _that brought thee out of the land_ of Egypt. It much accuseth the impatience of _Peter_, who could not endure the staves of the mult.i.tude, and is the greatest example of lenity in our Saviour, when he desired of G.o.d forgiveness unto those, who having one day brought him into the City in triumph, did presently after, act all dishonour upon him, and nothing could be heard but, _Crucifige_, in their Courts. Certainly he that considereth these things in G.o.d's peculiar people will easily discern how little of truth there is in the wayes of the Mult.i.tude; and though sometimes they are flattered with that _Aphorism_, will hardly believe, The voice of the people to be the voice of G.o.d.

Lastly, being thus divided from truth in themselves, they are yet farther removed by advenient deception. For true it is (and I hope I shall not offend their vulgarities,) if I say, they are daily mocked into Error by subtler devisors, and have been expressly deluded by all professions and ages. Thus the _Priests_ of Elder time, have put upon them many incredible conceits, not only deluding their apprehensions with Ariolation, South-saying, and such oblique Idolatries, but winning their credulities unto the literal and down right adorement of Cats, Lizzards, and Beetles. And thus also in some Christian Churches, wherein is presumed an irreprovable truth, if all be true that is suspected, or half what is related; there have not wanted many strange deceptions, and some thereof are still confessed by the name of Pious Frauds. Thus _Theudas_ an Impostor was able to lead away Four thousand into the Wilderness. and the delusions of _Mahomet_ almost the fourth part of Mankind. Thus all Heresies, how gross soever, have found a welcome with the people. For thus, many of the Jews were wrought into belief that _Herod_ was the _Messias_; and _David George_ of _Leyden and Arden_, were not without a party amongst the people, who maintained the same opinion of themselves almost in our days.

[Sidenote: _The Author's Censure upon Judgment by Urine._]

Physitians (many at least that make profession thereof) beside divers less discoverable wayes of fraud, have made them believe, there is the book of fate, or the power of _Aarons_ breast-plate, in Urins. And therefore hereunto they have recourse, as unto the Oracle of life, the great determinator of Virginity, Conception, Fertility, and the Inscrutable infirmities of the whole Body. For as though there were a seminality in Urine, or that, like the Seed, it carried with it the _Idea_ of every part, they foolishly conceive, we visibly behold therein the Anatomy of every particle, and can thereby indigitate their Diseases: And running into any demands, expect from us a sudden resolution in things, whereon the Devil of _Delphos_ would demurr; and we know hath taken respite of some dayes to answer easier questions.

[Sidenote: _Places in_ Venice _and_ Paris, _where Mountebanks play their pranks._]

_Saltimbancoes_, _Quacksalvers_, and _Charlatans_, deceive them in lower degrees. Were _Esop_ alive, the _Piazza_ and _Pont-Neuf_ could not but speak their fallacies; mean while there are too many, whose cries cannot conceal their mischief. For their Impostures are full of cruelty, and worse than any other; deluding not only unto pecuniary defraudations, but the irreparable deceit of death.

_Astrologers_, which pretend to be of _Cabala_ with the Starrs (such I mean as abuse that worthy Enquiry) have not been wanting in their deceptions; who having won their belief unto principles whereof they make great doubt themselves, have made them believe that arbitrary events below, have necessary causes, above; whereupon their credulities a.s.sent unto any Prognosticks; and daily swallow the Predictions of men, which, considering the independency of their causes, and contigency in their Events, are only in the prescience of G.o.d.

Fortune-tellers, Juglers, Geomancers, and the like incantory Impostors, though commonly men of Inferiour rank, and from whom without Illumination they can expect no more than from themselves, do daily and professedly delude them. Unto whom (what is deplorable in Men and Christians) too many applying themselves, betwixt jest and earnest, betray the cause of Truth, and sensibly make up the legionary body of Error.

[Sidenote: _The people of_ Rome, _why never suffered to know the right name of their City._]

_Statists_ and _Politicians_, unto whom _Ragione di Stato_, is the first Considerable, as though it were their business to deceive the people, as a Maxim, do hold, that truth is to be concealed from them; unto whom although they reveal the visible design, yet do they commonly conceal the capital intention. And therefore have they ever been the instruments of great designes, yet seldom understood the true intention of any, accomplis.h.i.+ng the drifts of wiser heads, as inanimate and ignorant Agents, the general design of the World; who though in some Lat.i.tude of sense, and in a natural cognition perform their proper actions, yet do they unknowingly concurr unto higher ends, and blindly advance the great intention of Nature. Now how far they may be kept in ignorance a greater example there is in the people of _Rome_; who never knew the true and proper name of their own City. For, beside that common appellation received by the Citizens, it had a proper and secret name concealed from them: _Cujus alterum nomen discere secretis Ceremoniarum nefas habetur_, saith _Plinie_; lest the name thereof being discovered unto their enemies, their _Penates_ and Patronal G.o.d might be called forth by charms and incantations. For according unto the tradition of _Magitians_, the tutelary Spirits will not remove at common appellations, but at the proper names of things whereunto they are Protectors.

Thus having been deceived by themselves, and continually deluded by others, they must needs be stuffed with Errors, and even over-run with these inferiour falsities; whereunto whosoever shall resign their reasons, either from the Root of deceit in themselves, or inability to resist such trivial deceptions from others, although their condition and fortunes may place them many Spheres above the mult.i.tude; yet are they still within the line of Vulgarity, and Democratical enemies of truth.

CHAPTER IV

Of the nearer and more Immediate Causes of popular Errors, both in the wiser and common sort, Misapprehension, Fallacy, or false Deduction, Credulity, Supinity, Adherence unto Antiquity, Tradition and Authority.

[Sidenote: _The belief of_ Centaures _whence occasioned._]

The first is a mistake, or a misconception of things, either in their first apprehensions, or secondary relations. So _Eve_ mistook the Commandment, either from the immediate injunction of G.o.d, or from the secondary narration of her Husband. So might the Disciples mistake our Saviour, in his answer unto _Peter_ concerning the death of _John_, as is delivered, _John_ 21. Peter _seeing_ John, _said unto_ Jesus, _Lord, and what shall this man do?_ Jesus _saith, If I will, that he tarry till I come, what is that unto thee? Then went this saying abroad among the brethren, that that Disciple should not die._ Thus began the conceit and opinion of the _Centaures_: that is, in the mistake of the first beholders, as is declared by _Servius_; when some young _Thessalians_ on horseback were beheld afar off, while their horses watered, that is, while their heads were depressed, they were conceived by the first Spectators, to be but one animal; and answerable hereunto have their pictures been drawn ever since.

[Sidenote: _Equivocation and Amphibologie, how they differ._]

[Sidenote: Pythagoras, _his Allegorical precepts moralized._]

And, as simple mistakes commonly beget fallacies, so men rest not in false apprehensions, without absurd and inconsequent deductions; from fallacious foundations, and misapprehended _mediums_, erecting conclusions no way inferrible from their premises. Now the fallacies whereby men deceive others, and are deceived themselves, the Ancients have divided into Verbal and Real. Of the Verbal, and such as conclude from mistakes of the Word, although there be no less than six, yet are there but two thereof worthy our notation, and unto which the rest may be referred; that is the fallacy of Equivocation and Amphibology which conclude from the ambiguity of some one word, or the ambiguous Syntaxis of many put together. From this fallacy arose that calamitous Error of the Jews, misapprehending the Prophesies of their _Messias_, and expounding them alwayes unto literal and temporal expectations. By this way many Errors crept in and perverted the Doctrine of _Pythagoras_, whilst men received his Precepts in a different sense from his intention; converting Metaphors into proprieties, and receiving as literal expressions, obscure and involved truths. Thus when he enjoyned his Disciples, an abstinence from Beans, many conceived they were with severity debarred the use of that pulse; which notwithstanding could not be his meaning; for as _Aristoxenus_, who wrote his life averreth, he delighted much in that kind of food himself. But herein, as _Plutarch_ observeth, he had no other intention than to dissuade men from Magistracy, or undertaking the publick offices of state; for by beans was the Magistrate elected in some parts of _Greece_; and, after his daies, we read in _Thucydides_, of the Councel of the bean in _Athens_.

[SN: p?? de???? ??a?? ?p? ?e??a? ??es?e.] The same word also in Greek doth signifie a t.e.s.t.i.c.l.e, and hath been thought by some an injunction only of Continency, as _Aul. Gellius_ hath expounded, and as _Empedocles_ may also be interpreted: that is, _Testiculis miseri dextras subducite_; and might be the original intention of _Pythagoras_; as having a notable hint hereof in Beans, from the natural signature of the venereal organs of both s.e.xes. Again, his injunction is, not to harbour Swallows in our Houses: Whose advice notwithstanding we do not contemn, who daily admit and cherish them: For herein a caution is only implied, not to entertain ungrateful and thankless persons, which like the Swallow are no way commodious unto us; but having made use of our habitations, and served their own turns, forsake us. So he commands to deface the Print of a Cauldron in the ashes, after it hath boiled. Which strictly to observe were condemnable superst.i.tion: But hereby he covertly adviseth us not to persevere in anger; but after our choler hath boiled, to retain no impression thereof. In the like sense are to be received, when he adviseth his Disciples to give the right hand but to few, to put no viands in a Chamber-pot, not to pa.s.s over a Balance, not to rake up fire with a Sword, or p.i.s.s against the Sun. Which aenigmatical deliveries comprehend useful verities, but being mistaken by literal Expositors at the first, they have been mis-understood by most since, and may be occasion of Error to Verbal capacities for ever.

This fallacy in the first delusion Satan put upon _Eve_, and his whole tentation might be the same continued; so when he said, _Ye shall not die_, that was, in his equivocation, ye shall not incurr a present death, or a destruction immediately ensuing your transgression. _Your eyes shall be opened_; that is, not to the enlargement of your knowledge, but discovery of your shame and proper confusion; _You shall know good and evil_; that is, you shall have knowledge of good by its privation, but cognisance of evil by sense and visible experience. And the same fallacy or way of deceit, so well succeeding in Paradise, he continued in his Oracles through all the World. Which had not men more warily understood, they might have performed many acts inconsistent with his intention. _Brutus_ might have made haste with _Tarquine_ to have kissed his own Mother. The _Athenians_ might have built them wooden Walls, or doubled the Altar at _Delphos_.

The circle of this fallacy is very large; and herein may be comprised all Ironical mistakes, for intended expressions receiving inverted significations; all deductions from Metaphors, Parables, Allegories, unto real and rigid interpretations. [SN: _De haeresibus._] Whereby have risen not only popular Errors in Philosophy, but vulgar and senseless Heresies in Divinity; as will be evident unto any that shall examine their foundations, as they stand related by _Epiphanius_, _Austin_, or _Prateolus_.

Other wayes there are of deceit; which consist not in false apprehension of Words, that is, Verbal expressions or sentential significations, but fraudulent deductions, or inconsequent illations, from a false conception of things. Of these extradictionary and real fallacies, _Aristotle_ and _Logicians_ make in number six, but we observe that men are most commonly deceived by four thereof: those are, _Pet.i.tio principii, A dicto secundum quid ad dictum simpliciter, A non causa pro causa_; And, _fallacia consequentis_.

The first is, _Pet.i.tio principii_. Which fallacy is committed, when a question is made a _medium_, or we a.s.sume a _medium_ as granted, whereof we remain as unsatisfied as of the question. Briefly, where that is a.s.sumed as a Principle to prove another thing, which is not conceded as true it self. By this fallacy was _Eve_ deceived, when she took for granted, a false a.s.sertion of the Devil; _Ye shall not surely die; for G.o.d doth know that in the day ye shall eat thereof, your eyes shall be opened, and you shall be as G.o.ds_. Which was but a bare affirmation of Satan, without proof or probable inducement, contrary unto the command of G.o.d, and former belief of her self. And this was the Logick of the _Jews_ when they accused our _Saviour_ unto _Pilate_; who demanding a reasonable impeachment, or the allegation of some crime worthy of Condemnation; they only replied, _If he had not been worthy of Death, we would not have brought Him before thee_. Wherein there was neither accusation of the person, nor satisfaction of the Judge; who well understood, a bare accusation was not presumption of guilt, and the clamours of the people no accusation at all. The same Fallacy is sometime used in the dispute, between _Job_ and his friends; they often taking that for granted which afterward he disproveth.

The second is, _A dicto secundum quid ad dictum simpliciter_, when from that which is but true in a qualified sense, an inconditional and absolute verity is inferred; transferring the special consideration of things unto their general acceptions, or concluding from their strict acception, unto that without all limitation. This fallacy men commit when they argue from a particular to a general; as when we conclude the vices or qualities of a few, upon a whole Nation. Or from a part unto the whole. Thus the Devil argues with our Saviour: and by this, he would perswade Him he might be secure, if he cast himself from the Pinnacle: For, said he, it is written, _He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone._ [SN: Psal. 91.] But this illation was fallacious, leaving one part of the Text, _He shall keep thee in all thy wayes_; that is, in the wayes of righteousness, and not of rash attempts: so he urged a part for the whole, and inferred more in the conclusion, than was contained in the premises. By the same fallacy we proceed, when we conclude from the sign unto the thing signified. By this incroachment, Idolatry first crept in, men converting the symbolical use of Idols into their proper Wors.h.i.+p, and receiving the representation of things as the substance and thing it self. So the Statue of _Belus_ at first erected in his memory, was in after-times adored as a Divinity. [SN: _The Original of Idolatry._] And so also in the Sacrament of the _Eucharist_, the Bread and Wine which were but the signals or visible signs, were made the things signified, and wors.h.i.+pped as the Body of Christ. And hereby generally men are deceived that take things spoken in some Lat.i.tude without any at all. Hereby the _Jews_ were deceived concerning the commandment of the Sabbath, accusing our Saviour _for healing the sick_, and his Disciples _for plucking the ears of Corn upon that day_. And by this deplorable mistake they were deceived unto destruction, upon the a.s.sault of _Pompey_ the great, made upon that day; by whose superst.i.tious observation they could not defend themselves, or perform any labour whatever.

[Sidenote: _The_ Alcoran _endures neither Wine nor Universities._]

The third is, _A non causa pro causa_, when that is pretended for a cause which is not, or not in that sense which is inferred. Upon this consequence the law of _Mahomet_ forbids the use of Wine; and his Successors abolished Universities. By this also many Christians have condemned literature, misunderstanding the counsel of Saint _Paul_, who adviseth no further than to beware of Philosophy. On this Foundation were built the conclusions of Southsayers in their Augurial, and Tripudiary divinations; collecting presages from voice or food of Birds, and conjoyning Events unto causes of no connection. Hereupon also are grounded the gross mistakes, in the cure of many diseases: not only from the last medicine, and sympathetical Receipts, but Amulets, Charms, and all incantatory applications; deriving effects not only from inconcurring causes, but things devoid of all efficiency whatever.

The fourth is, the Fallacy of the Consequent; which if strictly taken, may be a fallacious illation in reference unto antecedency, or consequency; as to conclude from the position of the antecedent to the position of the consequent, or from the remotion of the consequent to the remotion of the antecedent. This is usually committed, when in connexed Propositions the Terms adhere contingently. This is frequent in Oratory illations; and thus the _Pharisees_, because He conversed with Publicans and Sinners, accused the holiness of Christ. But if this Fallacy be largely taken, it is committed in any vicious illation, offending the rules of good consequence; and so it may be very large, and comprehend all false illations against the settled Laws of Logick: But the most usual inconsequencies are from particulars, from negatives, and from affirmative conclusions in the second figure, wherein indeed offences are most frequent, and their discoveries not difficult.

CHAPTER V

Of Credulity and Supinity.

A third cause of common Errors is the Credulity of men, that is, an easie a.s.sent to what is obtruded, or a believing at first ear, what is delivered by others. This is a weakness in the understanding, without examination a.s.senting unto things, which from their Natures and Causes do carry no perswasion; whereby men often swallow falsities for truths, dubiosities for certainties, feasibilities for possibilities, and things impossible as possibilities themselves. Which, though the weakness of the Intellect, and most discoverable in vulgar heads; yet hath it sometime fallen upon wiser brains, and greater advancers of Truth. Thus many wise _Athenians_ so far forgot their Philosophy, and the nature of humane production, that they descended unto belief, that the original of their Nation was from the Earth, and had no other beginning than the seminality and womb of their great Mother. Thus is it not without wonder, how those learned _Arabicks_ so tamely delivered up their belief unto the absurdities of the _Alcoran_. How the n.o.ble _Geber_, _Avicenna_, and _Almanzor_, should rest satisfied in the nature and causes of Earthquakes, delivered from the doctrine of their _Prophet_; that is, from the motion of a great Bull, upon whose horns all the earth is poised. How their faiths could decline so low, as to concede their generations in Heaven, to be made by the smell of a Citron, or that the felicity of their Paradise should consist in a Jubile of copulation, that is, a coition of one act prolonged unto fifty years. Thus is it almost beyond wonder, how the belief of reasonable creatures, should ever submit unto Idolatry: and the credulity of those men scarce credible (without presumption of a second Fall) who could believe a Deity in the work of their own hands. For although in that ancient and diffused adoration of Idols, unto the _Priests_ and subtiler heads, the wors.h.i.+p perhaps might be symbolical, and as those Images some way related unto their Deities; yet was the Idolatry direct and down-right in the People; whose credulity is illimitable, who may be made believe that any thing is G.o.d; and may be made believe there is no G.o.d at all.

[Sidenote: _Obstinate and irrational Scepticism, justly censured._]

And as Credulity is the cause of Error, so Incredulity oftentimes of not enjoying truth; and that not only an obstinate incredulity, whereby we will not acknowledge a.s.sent unto what is reasonably inferred, but any Academical reservation in matters of easie truth, or rather sceptical infidelity against the evidence of reason and sense. For these are conceptions befalling wise men, as absurd as the apprehensions of fools, and the credulity of the people which promiscuously swallow any thing.

For this is not only derogatory unto the wisdom of G.o.d, who hath proposed the World unto our knowledge, and thereby the notion of Himself; but also detractory unto the intellect, and sense of man expressly disposed for that inquisition. And therefore, _hoc tantum scio, quod nihil scio_, is not to be received in an absolute sense, but is comparatively expressed unto the number of things whereof our knowledge is ignorant. Nor will it acquit the insatisfaction of those which quarrel with all things, or dispute of matters, concerning whose verities we have conviction from reason, or decision from the inerrable and requisite conditions of sense. And therefore if any affirm, the earth doth move, and will not believe with us, it standeth still; because he hath probable reasons for it, and I no infallible sense, nor reason against it, I will not quarrel with his a.s.sertion. But if, like _Zeno_, he shall walk about, and yet deny there is any motion in Nature, surely that man was const.i.tuted for _Anticera_, and were a fit companion for those, who having a conceit they are dead, cannot be convicted into the society of the living.

The fourth is a Supinity, or neglect of Enquiry, even of matters whereof we doubt; rather believing, than going to see; or doubting with ease and _gratis_, than believing with difficulty or purchase. Whereby, either from a temperamental inactivity, we are unready to put in execution the suggestions or dictates of reason; or by a content and acquiescence in every species of truth, we embrace the shadow thereof, or so much as may palliate its just and substantial acquirements. Had our fore-Fathers sat down in these resolutions, or had their curiosities been sedentary, who pursued the knowledge of things through all the corners of nature, the face of truth had been obscure unto us, whose l.u.s.tre in some part their industries have revealed.

Certainly the sweat of their labours was not salt unto them, and they took delight in the dust of their endeavours. For questionless, in Knowledge there is no slender difficulty; and Truth, which wise men say doth lye in a Well, is not recoverable by exantlation. It were some extenuation of the Curse, if _in sudore vultus tui_ were confinable unto corporal exercitations, and there still remained a Paradise, or unth.o.r.n.y place of knowledge. But now our understandings being eclipsed, as well as our tempers infirmed, we must betake our selves to wayes of reparation, and depend upon the illumination of our endeavours. For, thus we may in some measure repair our primary ruines, and build our selves Men again. And though the attempts of some have been precipitous, and their Enquiries so audacious, as to come within command of the flaming swords, and lost themselves in attempts above humanity; yet have the Enquiries of most defected by the way, and tired within the sober circ.u.mference of Knowledge.

And this is the reason, why some have transcribed any thing; and although they cannot but doubt thereof, yet neither make Experiment by sense, or Enquiry by reason; but live in doubts of things, whose satisfaction is in their own power; which is indeed the inexcusable part of our ignorance, and may perhaps fill up the charge of the last day.

For, not obeying the dictates of Reason, and neglecting the cries of Truth, we fail not only in the trust of our undertakings, but in the intention of man it self. Which although more venial in ordinary const.i.tutions, and such as are not framed beyond the capacity of beaten notions, yet will inexcusably condemn some men, who having received excellent endowments, have yet sate down by the way, and frustrated the intention of their liabilities. For certainly, as some men have sinned in the principles of humanity, and must answer, for not being men, so others offend, if they be not more. _Magis extra vitia, quam c.u.m virtutibus_, would commend those: These are not excusable without an Excellency. For, great const.i.tutions, and such as are constellated unto knowledge, do nothing till they out-do all; they come short of themselves, if they go not beyond others; and must not sit down under the degree of Worthies. G.o.d expects no l.u.s.tre from the minor Stars; but if the Sun should not illuminate all, it were a sin in Nature. _Ultimus bonoram_, will not excuse every man, nor is it sufficient for all to hold the common level: Mens names should not only distinguish them: A man should be something, that men are not, and individual in somewhat beside his proper Name. Thus while it exceeds not the bounds of reason and modesty, we cannot condemn singularity, _Nos numerus sumus_, is the Motto of the mult.i.tude, and for that reason are they Fools. For things as they recede from unity, the more they approach to imperfection, and Deformity; for they hold their perfection in their Simplicities, and as they nearest approach unto G.o.d.

[Sidenote: _Universities why many times full of Scholars, and empty of Learning._]

[Sidenote: _The natural genius or inclination, have much to be regarded in the choice of a Profession._]

Now as there are many great Wits to be condemned, who have neglected the increment of Arts, and the sedulous pursuit of knowledge; so are there not a few very much to be pitied, whose industry being not attended with natural parts, they have sweat to little purpose, and rolled the stone in vain. Which chiefly proceedeth from natural incapacity, and genial indisposition, at least, to those particulars whereunto they apply their endeavours. And this is one reason why, though Universities be full of men, they are oftentimes empty of learning: Why, as there are some men do much without learning, so others but little with it, and few that attain to any measure of it. For many heads that undertake it, were never squared, nor timber'd for it. There are not only particular men, but whole Nations indisposed for learning; whereunto is required, not only education, but a pregnant _Minerva_, and teeming Const.i.tution. For the Wisdom of G.o.d hath divided the _Genius_ of men according to the different affairs of the World: and varied their inclination according to the variety of Actions to be performed therein. Which they who consider not, rudely rus.h.i.+ng upon professions and ways of life, unequal to their natures; dishonour, not only themselves and their Functions, but pervert the harmony of the whole World. For, if the World went on as G.o.d hath ordained it, and were every one imployed in points concordant to their Natures, Professions; Arts and Commonwealths would rise up of themselves; nor needed we a Lanthorn to find a man in _Athens_.

CHAPTER VI

Of adherence unto Antiquity.

[Sidenote: _Immoderate respect unto Antiquity, a general cause of Error._]