it not being considered what Aristotle himself did, upon whom the philosophy that now is chiefly dependeth, who came with a professed contradiction to all the world, and did put all his opinions upon his own authority and argument, and never so much as nameth an author but to confute and reprove him; and yet his success well fulfilled the observation of Him that said, "If a man come in his own name, him will you receive." Men think, likewise, that if they should give themselves to the liberty of invention and travail of inquiry, that they shall light again upon some conceits and contemplations which have been formerly offered to the world, and have been put down by the better, which have prevailed and brought them to oblivion; not seeing, that howsoever the property and breeding of knowledges is in great and excellent wits, yet the estimation and price of them is in the multitude, or in the inclinations of princes and great persons meanly learned. So as those knowledges are like to be received and honoured, which have their foundation in the subtilty or finest trial of common sense, or such as fill the imagination, and not such knowledge as is digged out of the hard mine of history and experience, and falleth out to be in some points as adverse to common sense, or popular reason, as religion, or more. Which kind of knowledge, except it be delivered with strange advantages of eloquence and power, may be likely to appear and disclose a little to the world, and straight to vanish and shut again. So that time seemeth to be of the nature of a river or flood, that bringeth down to us that which is light and blown up, and sinketh and drowneth that which is solid and grave. So he saw well, that both in the state of religion, and in the administration of learning, and in common opinion, there were many and continual stops and traverses to the course of invention.
9. He thought also, that the invention of works and further possibility was prejudiced in a more special manner than that of speculative truth; for besides the impediments common to both, it hath by itself been notably hurt and discredited by the vain promises and pretences of alchemy, magic, astrology and such other arts, which, as they now pass, hold much more of imagination and belief than of sense and demonstration. But to use the poet's language, men ought to have remembered, that although Ixion of a cloud in the likeness of Juno begat Centaurs and Chimseras, yet Jupiter also of the true Juno begat Vulcan and Hebe. Neither is it just to deny credit to the greatness of the acts of Alexander, because the like or more strange have been feigned of an Amadis or an Arthur, or other fabulous worthies. But though this in true reason should be, and that, men ought not to make a confusion of unbelief; yet he saw well it could not otherwise be in event, but that experience of untruth had made access to truth more difficult, and that the ignominy of vanity had abated all greatness of mind.
10. He thought also, there was found in the mind of man an affection naturally bred and fortified, and furthered by discourse and doctrine, which did pervert the true proceeding towards active and operative knowledge. This was a false estimation, that it should be as a diminution to the mind of man to be much conversant in experiences and particulars, subject to sense, and bound in matter, and which are laborious to search, ignoble to meditate, harsh to deliver, illiberal to practise, infinite as is supposed in number, and noways accommodate to the glory of arts. This opinion or state of mind received much credit and strength by the school of Plato, who thinking that particulars rather revived the notions, or excited the faculties of the mind, than merely informed: and having mingled his philosophy with superstition, which never favoureth the sense, extolleth too much the understanding of man in the inward light thereof. And again, Aristotle's school, which giveth the due to the sense in assertion, denieth it in practice much more than that of Plato. For we see the school men, Aristotle's successors, which were utterly ignorant of history, rested only upon agitation of wit; whereas Plato giveth good example of inquiry by induction and view of particulars: though in such a wandering manner as is of no force or fruit. So that he saw well, that the supposition of the sufficiency of man's mind hath lost the means thereof.
