for glory, and drawing followers and disciples, he took the right course. For certainly there cometh to pass, and hath place in human truth, that which was noted and pronounced in the highest truth: "Veni in nomine Patris, nec recipitis me; "si quis venerit in nomine suo, eum recipietis.' But in this divine aphorism, (considering to whom it was applied, namely to Antichrist, the highest deceiver,) we may discern well that the coming in a man's own name, without regard of antiquity or paternity, is no good sign of truth, although it be joined with the fortune and success of an "Eum "recipietis." But for this excellent person Aristotle, I will think of him that he learned that humour of his scholar, with whom, it seemeth, he did emulate; the one to conquer all opinions, as the other to conquer all nations: wherein nevertheless, it may be, he may at some men's hands, that are of a bitter disposition, get a like title as his scholar did:

So,

"Felix terrarum prædo, non utile mundo
"Editus exemplum, &c."

"Felix doctrinæ prædo."

But to me, on the other side, that do desire as much as lieth in my pen to ground a sociable intercourse between antiquity and proficience, it seemeth best to keep way with antiquity "usque ad aras;" and therefore to retain the ancient terms, though I sometimes alter the uses and definitions, according to the moderate proceeding in civil government; where

although there be some alteration, yet that holdeth which Tacitus wisely noteth," eadem magistratuum " vocabula."

To return therefore to the use and acceptation of the term Metaphysique, as I do now understand the word; it appeareth, by that which hath been already said, that I intend" philosophia prima," Summary Philosophy, and Metaphysique, which heretofore have been confounded as one, to be two distinct things. For, the one I have made as a parent or common ancestor to all knowledge; and the other I have now brought in as a branch or descendent of natural science. It appeareth likewise that I have assigned to Summary Philosophy the common principles and axioms which are promiscuous and indifferent to several sciences: I have assigned unto it likewise the inquiry touching the operation of the relative and adventitious characters of essences, as quantity, similitude, diversity, possibility, and the rest: with this distinction and provision; that they be handled as they have efficacy in nature, and not logically. It appeareth likewise, that Natural Theology, which heretofore hath been handled confusedly with Metaphysique, I have inclosed and bounded by itself. It is therefore now a question what is left remaining for Metaphysique; wherein I may without prejudice preserve thus much of the conceit of antiquity, that Physique should contemplate that which is inherent in matter, and therefore transitory; and metaphysic that which is abstracted and fixed. And again, that Physique should handle that which

supposeth in nature only a being and moving ; and Metaphysique should handle that which supposeth further in nature a reason, understanding, and platform. But the difference, perspicuously expressed, is most familiar and sensible. For as we divided natural philosophy in general into the inquiry of causes, and productions of effects; so that part which concerneth the inquiry of causes we do subdivide according to the received and sound division of causes; the one part, which is Physique, inquireth and handleth the material and efficient causes; and the other, which is Metaphysique, handleth the formal and final

causes.

Physique, taking it according to the derivation, and not according to our idiom for medicine, is situate in a middle term or distance between natural history and Metaphysique. For natural history describeth the variety of things; Physique, the causes, but variable or respective causes; and Metaphysique, the fixed and constant causes.

"Limus ut hic durescit, et hæc ut cera liquescit,
"Uno eodemque igni :"

Fire is the cause of induration, but respective to clay; fire is the cause of colliquation, but respective to wax; but fire is no constant cause either of induration or colliquation: so then the physical causes are but the efficient and the matter. Physique hath three parts; whereof two respect nature united or collected, the third contemplateth nature diffused or distributed.

Nature is collected either into one entire total, or else into the same principles or seeds. So as the first doctrine is touching the contexture or configuration of things, as " de mundo, de universitate "rerum." The second is the doctrine concerning the principles or originals of things. The third is the doctrine concerning all variety and particularity of things; whether it be of the differing substances, or their differing qualities and natures; whereof there needeth no enumeration, this part being but as a gloss, or paraphrase, that attendeth upon the text of natural history. Of these three I cannot report any as deficient. In what truth or perfection they are handled, I make not now any judgment but they are parts of knowledge not deserted by the labour of man.

For Metaphysique, we have assigned unto it the inquiry of formal and final causes; which assignation, as to the former of them, may seem to be nugatory and void; because of the received and inveterate opinion, that the inquisition of man is not competent to find out essential forms or true differences: of which opinion we will take this hold, that the invention of forms is of all other parts of knowledge the worthiest to be sought, if it be possible to be found. As for the possibility, they are ill discoverers that think there is no land, when they can see nothing but sea. But it is manifest that Plato, in his opinion of ideas, as one that had a wit of elevation situate as upon a cliff, did descry, "That forms were the true object of

"knowledge;" but lost the real fruit of his opinion, by considering of forms as absolutely abstracted from matter, and not confined and determined by matter; and so turning his opinion upon theology, wherewith all his natural philosophy is infected. But if any man shall keep a continual watchful and severe eye upon action, operation, and the use of knowledge, he may advise and take notice what are the forms, the disclosures whereof are fruitful and important to the state of man. For as to the forms of substances, man only except, of whom it is said, "Formavit hominem de limo terræ, et spiravit " in faciem ejus spiraculum vitæ," and not as of all other creatures, " Producant aquæ, producat terra;" the forms of substances, I say, as they are now by compounding and transplanting multiplied, are so perplexed, as they are not to be inquired; no more than it were either possible or to purpose to seek in gross the forms of those sounds which make words, which by composition and transposition of letters are infinite. But, on the other side, to inquire the form of those sounds or voices which make simple letters, is easily comprehensible; and being known, induceth and manifesteth the forms of all words, which consist and are compounded of them. In the same manner to inquire the form of a lion, of an oak, of gold; nay, of water, of air, is a vain pursuit: but to inquire the forms of sense, of voluntary motion, of vegetation, of colours of gravity and levity, of density, of tenuity, of heat, of cold, and all other natures and qualities, which,