[XXIII.] There is no small difference between the idols of the human mind and the ideas of the Divine mind—that is to say, between certain idle dogmas and the real stamp and impression of created objects, as they are found in nature.
XXIV. Axioms determined upon in argument can never assist in the discovery of new effects; for the subtilty of nature is vastly superior to that of argument. But axioms properly and regularly abstracted from particulars easily point out and define new particulars, and therefore impart activity to the sciences.
XXV. The axioms now in use are derived from a scanty handful, as it were, of experience, and a few particulars of frequent occurrence, whence they are of much the same dimensions or extent as their origin. And if any neglected or unknown instance occurs, the axiom is saved by some frivolous distinction, when it would be more consistent with truth to amend it.
XXVI. We are wont, for the sake of distinction, to call that human reasoning which we apply to nature the anticipation of nature (as being rash and premature), and that which is properly deduced from things the interpretation of nature.
XXVII. Anticipations are sufficiently powerful in producing unanimity, for if men were all to become even uniformly mad, they might agree tolerably well with each other.
XXVIII. Anticipations again, will be assented to much more readily than interpretations, because being deduced from a few instances, and these principally of familiar occurrence, they immediately hit the understanding and satisfy the imagination; while, on the contrary, interpretations, being deduced from various subjects, and these widely dispersed, cannot suddenly strike the understanding, so that in common estimation they must appear difficult and discordant, and almost like the mysteries of faith.
XXIX. In sciences founded on opinions and dogmas, it is right to make use of anticipations and logic if you wish to force assent rather than things.
XXX. If all the capacities of all ages should unite and combine and transmit their labors, no great progress will be made in learning by anticipations, because the radical errors, and those which occur in the first process of the mind, are not cured by the excellence of subsequent means and remedies.
XXXI. It is in vain to expect any great progress in the sciences by the superinducing or ingrafting new matters upon old. An instauration must be made from the very foundations, if we do not wish to revolve forever in a circle, making only some slight and contemptible progress.
XXXII. The ancient authors and all others are left in undisputed possession of their honors; for we enter into no comparison of capacity or talent, but of method, and assume the part of a guide rather than of a critic.