It is
true that in sciences popular, as moralities, laws, and the like,
yea, and divinity (because it pleaseth God to apply Himself to the
capacity of the simplest), that form may have use; and in natural
philosophy likewise, by way of argument or satisfactory reason, Quae
assensum parit operis effaeta est; but the subtlety of nature and
operations will not be enchained in those bonds. For arguments
consist of propositions, and propositions of words, and words are
but the current tokens or marks of popular notions of things; which
notions, if they be grossly and variably collected out of
particulars, it is not the laborious examination either of
consequences of arguments, or of the truth of propositions, that can
ever correct that error, being (as the physicians speak) in the
first digestion. And, therefore, it was not without cause, that so
many excellent philosophers became sceptics and academics, and
denied any certainty of knowledge or comprehension; and held opinion
that the knowledge of man extended only to appearances and
probabilities.
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