5. Second cause of error, want of skill to use proofs. Secondly, Those who want skill to use those evidences they have of probabilities; who cannot carry a train of consequences in their heads; nor weigh exactly the preponderancy of contrary proofs and testimonies, making every circumstance its due allowance; may be easily misled to assent to positions that are not probable. There are some men of one, some but of two syllogisms, and no more; and others that can but advance one step further. These cannot always discern that side on which the strongest proofs lie; cannot constantly follow that which in itself is the more probable opinion. Now that there is such a difference between men, in respect of their understandings, I think nobody, who has had any conversation with his neighbours, will question: though he never was at Westminster-Hall or the Exchange on the one hand, nor at Alms-houses or Bedlam on the other. Which great difference in men's intellectuals, whether it rises from any defect in the organs of the body particularly adapted to thinking; or in the dullness or untractableness of those faculties for want of use; or, as some think, in the natural differences of men's souls themselves; or some, or all of these together; it matters not here to examine: only this is evident, that there is a difference of degrees in men's understandings, apprehensions, and reasonings, to so great a latitude, that one may, without doing injury to mankind, affirm that there is a greater distance between some men and others in this respect than between some men and some beasts. But how this comes about is a speculation, though of great consequence, yet not necessary to our present purpose.
6. Third cause of error, want of will to use them. Thirdly, There are another sort of people that want proofs, not because they are out of their reach, but because they will not use them: who though they have riches and leisure enough and want neither parts nor other helps, are yet never the better for them. Their hot pursuit of pleasure, or constant drudgery in business, engages some men's thoughts elsewhere: laziness and oscitancy in general, or a particular aversion for books, study, and meditation, keep others from any serious thoughts at all; and some out of fear that an impartial inquiry would not favour those opinions which best suit their prejudices, lives, and designs, content themselves, without examination, to take upon trust what they find convenient and in fashion. Thus, most men, even of those that might do otherwise, pass their lives without an acquaintance with, much less a rational assent to, probabilities they are concerned to know, though they lie so much within their view that, to be convinced of them, they need but turn their eyes that way. We know some men will not read a letter which is supposed to bring ill news; and many men forbear to cast up their accounts, or so much as think upon their estates, who have reason to fear their affairs are in no very good posture. How men, whose plentiful fortunes allow them leisure to improve their understandings, can satisfy themselves with a lazy ignorance, I cannot tell: but methinks they have a low opinion of their souls, who lay out all their incomes in provisions for the body, and employ none of it to procure the means and helps of knowledge; who take great care to appear always in a neat and splendid outside, and would think themselves miserable in coarse clothes, or a patched coat, and yet contentedly suffer their minds to appear abroad in a piebald livery of coarse patches and borrowed shreds, such as it has pleased chance, or their country tailor (I mean the common opinion of those they have conversed with) to clothe them in. I will not here mention how unreasonable this is for men that ever think of a future state, and their concernment in it, which no rational man can avoid to do sometimes: nor shall I take notice what a shame and confusion it is to the greatest contemners of knowledge, to be found ignorant in things they are concerned to know. But this at least is worth the consideration of those who call themselves gentlemen, That, however they may think credit, respect, power, and authority the concomitants of their birth and fortune, yet they will find all these still carried away from them by men of lower condition, who surpass them in knowledge. They who are blind will always be led by those that see, or else fall into the ditch: and he is certainly the most subjected, the most enslaved, who is so in his understanding.
In the foregoing instances some of the causes have been shown of wrong assent, and how it comes to pass that probable doctrines are not always received with an assent proportionable to the reasons which are to be had for their probability: but hitherto we have considered only such probabilities whose proofs do exist, but do not appear to him who embraces the error.
7. Fourth cause of error, wrong measures of Probability. Fourthly, There remains yet the last sort, who, even where the real probabilities appear, and are plainly laid before them, do not admit of the conviction, nor yield unto manifest reasons, but do either epechein, suspend their assent, or give it to the less probable opinion. And to this danger are those exposed who have taken up wrong measures of probability, which are:
I. Propositions that are not in themselves certain and evident, but doubtful and false, taken up for principles.
II. Received hypotheses.
III. Predominant passions or inclinations.
IV. Authority.
