Page:Mathematical collections and translations, in two tomes - Salusbury (1661).djvu/120

 works contain all things knowable, it must follow also that they may be therein discovered.

Good Sagredus, make no jest of this advice, which me thinks you rehearse in too Ironical a way; for it is not long since that a very eminent Philosopher having composed a Book de animà, wherein, citing the opinion of Aristotle, about its being or not being immortal, he alledged many Texts, (not any of those heretofore quoted by Alexander ab Alexandro: for in those he said, that Aristotle had not so much as treated of that matter, much less determined any thing pertaining to the same, but others) by himself found out in other more abstruse places, which tended to an erroneous sense: and being advised, that he would find it an hard matter to get a Licence from the Inquisitors, he writ back unto his friend, that he would notwithstanding, with all expedition procure the same, for that if no other obstacle should interpose, he would not much scruple to change the Doctrine of Aristotle, and with other expositions, and other Texts to maintain the contrary opinion, which yet should be also agreeable to the sense of Aristotle.

Oh most profound Doctor, this! that can command me that I stir not a step from Aristotle, but will himself lead him by the nose, and make him speak as he pleaseth. See how much it importeth to learn to take Time by the Fore-top. Nor is it seasonable to have to do with Hercules, whil'st he is enraged, and amongst the Furies, but when he is telling merry tales amongst the Meonion Damosels. Ah, unheard of sordidnesse of servile souls! to make themselves willing slaves to other mens opinions; to receive them for inviolable Decrees, to engage themselves to seem satisfied and convinced by arguments, of such efficacy, and so manifestly concludent, that they themselves cannot certainly resolve whether they were really writ to that purpose, or serve to prove that assumption in hand, or the contrary. But, which is a greater madnesse, they are at variance amongst themselves, whether the Author himself hath held the affirmative part, or the negative. What is this, but to make an Oracle of a Log, and to run to that for answers, to fear that, to reverence and adore that?

But in case we should recede from Aristotle, who have we to be our Guid in Philosophy? Name you some Author.

We need a Guid in unknown and uncouth wayes, but in champion places, and open plains, the blind only stand in need of a Leader; and for such, it is better that they stay at home. But he that hath eyes in his head, and in his mind, him should a man choose for his Guid. Yet mistake me not, thinking that I speak this, for that I am against hearing of Aristotle; for on the