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THE SECOND BOOKE 235
haud erit mirum. AEquum est enim memmisse, et me,
qui disseram, hominem esse, et vos qui judicetis: ut, si
probabilia dicentur, nihil ultra requiratis ¹ ' It will be
no marvell if arguing of the nature of Gods and
originall of the world, we scarcely reach to that which
in our minde we comprehend ; for it is meet we remember
that both I am a man who am to argue, and you
who are to judge, so as you seeke no further, if I speake
but things likely.' Aristotle ordinarily hoardeth us
up a number of other opinions and other beleefes, that
so he may compare his unto it, and make us see how
ferre he hath gone further, and how neere he comes
unto true-likelyhood. For truth is not judged by
authoritie, nor by others testimonie. And therefore
did Epicurus religiously avoyd to aleadge any in his
compositions. He is the Prince of Dogmatists, and yet
we learne of him that, to know much breedes an
occasion to doubt more. He is often seene seriously
to shelter himselfe under so inextricable obscurities
that his meaning cannot be perceived. In effect, it is
a Pyrrhonisme under a resolving forme. Listen to
Ciceroes protestation, who doth declare us others fantasies
by his owne. Qui requirunt, quid de quaque re ipsi
sentiamus; curiosius id faciunt, quam necesse est. Hsea
in Philosophia ratio contra omnia disserendi, nuliamque
rem aperte judicandi, profecta a Socrate, repetita ab
Arcesila, confirmata a Carneade, usque ad nostram viget
aetatem. Hi sumus, qui omnibus veris falsa quwdam
adiuncta esse dicamus, tanta similitudine, ut in iis nulla
insit certe judicandi et assentiendi nota: 2 'They that
would know what we conceit of everything, use more
curiosity than needs. This course in Philosophy to disute
against all things, to judge expressly of nothing*
S
erived from Socrates, renewed by Arcesilas, confirmed
by Garneades, is in force till our time: we are those
that aver some falsehood entermixt with every truth,
and that with such likenesse, as there is no set note
in those things for any assuredly to give judgement
or assent.' Why hath not Aristotle alone, but the
¹ CIC. Univers ² CIC. Nat, Deor. 1. i.