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we reaped no advantage; it answering scarce at all the promise of the inscription. Nor perhaps (if it were yet extant) should we find any farther Assistance from that περὶ τῶν ψευδῶς πεπιστευμένων, Athenæi lib. 7. ancient piece of Andreas, pretending the same Title. And therefore we are often constrained to stand alone against the strength of opinion, and to meet the Goliath and Giant of Authority with contemptible pebbles and feeble arguments, drawn from the scrip and slender stock of our selves. Nor have we indeed scarce named any Author whose name we do not honour; and if detraction could invite us, discretion surely would contain us from any derogatory intention, where highest Pens and friendliest eloquence must fail in commendation.
And therefore also we cannot but hope the equitable considerations and candour of reasonable minds. We cannot expect the frown of Theology herein; nor can they which behold the present state of things, and controversy of points so long received in Divinity, condemn our sober Enquiries in the doubtful appertinencies of Arts and Receptaries of Philosophy. Surely Philologers and Critical Discoursers, who look beyond the shell and obvious exteriors of things, will not be angry with our narrower explorations. And we cannot doubt our Brothers in Physick (whose knowledge in Naturals will lead them into a nearer apprehension of many things delivered) will friendly accept, if not countenance our endeavours. Nor can we conceive it may be unwelcome unto those honoured Worthies who endeavour the advancement of Learning: as being likely to find a clearer progression when so many rubs are levelled, and many untruths taken off, which, passing as principles with common beliefs, disturb the tranquility of Axioms which otherwise might be raised. And wise men cannot but know that arts and learning want this expurgation; and if the course of truth be permitted unto itself, like that of time and uncorrected computations, it cannot escape many errors, which duration still enlargeth.