III history ecclesiastical receive the same division with history civil but  further in the propriety thereof may be divide into the history of the church  by a general name history of prophecy and history of providence the first  describe the time of the militant church whether it be fluctuant as the ark of  Noah or movable as the ark in the wilderness or at rest as the ark in the  temple that be the state of the church in persecution in remove and in peace  this part I ought in no sort to note as deficient only I will that the virtue  and sincerity of it be accord to the mass and quantity but I be not now in  hand with censure but with omission the second which be history of prophecy  consist of two relative the prophecy and the accomplishment and therefore the  nature of such a work ought to be that every prophecy of the scripture be sort  with the event fulfil the same throughout the age of the world both for the  better confirmation of faith and for the better illumination of the church  touch those part of prophecy which be yet unfulfilled allow nevertheless that  latitude which be agreeable and familiar unto divine prophecy be of the nature  of their author with who a thousand year be but as one day and therefore be  not fulfil punctual at once but have spring and germinant accomplishment  throughout many age though the height or fullness of they may refer to some  one age this be a work which I find deficient but be to be do with wisdom  sobriety and reverence or not at all the three which be history of providence  contain that excellent correspondence which be between God reveal will and his  secret will which though it be so obscure as for the most part it be not  legible to the natural man no nor many time to those that behold it from the  tabernacle yet at some time it please God for our better establishment and the  confute of those which be as without God in the world to write it in such text  and capital letter that as the prophet say he that run by may read it that be  mere sensual person which hasten by God judgement and never bend or fix their  cogitation upon they be nevertheless in their passage and race urge to discern  it such be the notable event and example of God judgement chastisement  deliverance and blessing and this be a work which have pass through the labour  of many and therefore I can present as omit there be also other part of  learning which be appendix to history for all the exterior proceed of man  consist of word and deed whereof history do proper receive and retain in  memory the deed and if word yet but as inducement and passage to deed so be  there other book and write which be appropriate to the custody and receipt of  word only which likewise be of three sort oration letter and brief speech or  say oration be plead speech of counsel laudatives invective apology  reprehension oration of formality or ceremony and the like letter be accord to  all the variety of occasion advertisement advice direction proposition  petition commendatory expostulatory satisfactory of compliment of pleasure of  discourse and all other passage of action and such as be write from wise man  be of all the word of man in my judgement the best for they be more natural  than oration and public speech and more advice than conference or present  speech so again letter of affair from such as manage they or be privy to they  be of all other the best instruction for history and to a diligent reader the  best history in themselves for apophthegm it be a great loss of that book of  Caesar for as his history and those few letter of his which we have and those  apophthegm which be of his own excel all man else so I suppose will his  collection of apophthegm have do for as for those which be collect by other  either I have no taste in such matter or else their choice have not be happy  but upon these three kind of write I do not insist because I have no  deficience to propound concern they thus much therefore concern history which  be that part of learning which answer to one of the cell domiciles or office  of the mind of man which be that of the memory IV poesy be a part of learning  in measure of word for the most part restrain but in all other point extreme  licence and do true refer to the imagination which be not tie to the law of  matter may at pleasure join that which nature have sever and sever that which  nature have join and so make unlawful match and divorce of thing painter and  poet c it be take in two sense in respect of word or matter in the first sense  it be but a character of style and belong to be of speech and be not pertinent  for the present in the latter it be as have be say one of the principal  portion of learning and be nothing else but feign history which may be style  as well in prose as in verse the use of this feign history have be to give  some shadow of satisfaction to the mind of man in those point wherein the  nature of thing do deny it the world be in proportion inferior to the soul by  reason whereof there be agreeable to the spirit of man a more ample greatness  a more exact goodness and a more absolute variety than can be find in the  nature of thing therefore because the act or event of true history have not  that magnitude which satisfy the mind of man poesy feign act and event great  and more heroical because true history propound the success and issue of  action not so agreeable to the merit of virtue and vice therefore poesy feign  they more just in retribution and more accord to reveal providence because  true history represent action and event more ordinary and less interchange  therefore poesy endue they with more rareness and more unexpected and  alternative variation so as it appear that poesy serve and confer to  magnanimity morality and to delectation and therefore it be ever think to have  some participation of divineness because it do raise and erect the mind by  submit the show of thing to the desire of the mind whereas reason do buckle  and bow the mind unto the nature of thing and we see that by these insinuation  and congruity with man nature and pleasure join also with the agreement and  consort it have with music it have have access and estimation in rude time and  barbarous region where other learning stand exclude the division of poesy  which be apt in the propriety thereof beside those division which be common  unto it with history as feign chronicle feign life and the appendix of history  as feign epistle feign oration and the rest be into poesy narrative  representative and allusive the narrative be a mere imitation of history with  the excess before remember choose for subject common war and love rare state  and sometime pleasure or mirth Representative be as a visible history and be a  image of action as if they be present as history be of action in nature as  they be that be pass allusive or parabolical be a narration apply only to  express some special purpose or conceit which latter kind of parabolical  wisdom be much more in use in the ancient time as by the fable of Aesop and  the brief sentence of the seven and the use of hieroglyphic may appear and the  cause be for that it be then of necessity to express any point of reason which  be more sharp or subtle than the vulgar in that manner because man in those  time want both variety of example and subtlety of conceit and as hieroglyphic  be before letter so parable be before argument and nevertheless now and at all  time they do retain much life and rigour because reason can be so sensible nor  example so fit but there remain yet another use of poesy parabolical opposite  to that which we last mention for that tend to demonstrate and illustrate that  which be teach or deliver and this other to retire and obscure it that be when  the secret and mystery of religion policy or philosophy be involve in fable or  parable of this in divine poesy we see the use be authorize in heathen poesy  we see the exposition of fable do fall out sometime with great felicity as in  the fable that the giant be overthrow in their war against the God the earth  their mother in revenge thereof bring forth fame Illam land parent iris i  excite a god Extremam ut to bring forward a Titan Enceladoque soroem to beget  expound that when prince and monarch have suppress actual and open rebel then  the malignity of people which be the mother of rebellion do bring forth libel  and slander and taxation of the state which be of the same kind with rebellion  but more feminine so in the fable that the rest of the God have conspire to  bind Jupiter Pallas call Briareus with his hundred hand to his aid expound  that monarchy needs not fear any curb of their absoluteness by mighty subject  as long as by wisdom they keep the heart of the people who will be sure to  come in on their side so in the fable that Achilles be bring up under Chiron  the centaur who be part a man and part a beast expound ingenious but corrupt  by Machiavelli that it belong to the education and discipline of prince to  know as well how to play the part of a lion in violence and the fox in guile  as of the man in virtue and justice nevertheless in many the like encounter I  do rather think that the fable be first and the exposition devise than that  the moral be first and thereupon the fable frame for I find it be a ancient  vanity in Chrysippus that trouble himself with great contention to fasten the  assertion of the Stoic upon the fiction of the ancient poet but yet that all  the fable and fiction of the poet be but pleasure and not figure I interpose  no opinion sure of these poet which be now extant even Homer himself  notwithstanding he be make a kind of scripture by the late school of the  grease yet I shall without any difficulty pronounce that his fable have no  such inwardness in his own meaning but what they may have upon a more original  tradition be not easy to affirm for he be not the inventor of many of they in  this three part of learning which be poesy I can report no deficience for be  as a plant that come of the lust of the earth without a formal seed it have  spring up and spread abroad more than any other kind but to ascribe unto it  that which be due for the express of affection passion corruption and custom  we be behold to poet more than to the philosopher work and for wit and  eloquence not much less than to orators harangue but it be not good to stay  too long in the theatre let we now pass on to the judicial place or palace of  the mind which we be to approach and view with more reverence and attention  five the knowledge of man be as the water some descend from above and some  spring from beneath the one inform by the light of nature the other inspire by  divine revelation the light of nature consist in the notion of the mind and  the report of the sense for as for knowledge which man receive by teach it be  cumulative and not original as in a water that beside his own spring head be  feed with other spring and stream so then accord to these two differ  illumination or original knowledge be first of all divide into divinity and  philosophy in philosophy the contemplation of man do either penetrate unto God  or be circumferred to nature or be reflect or revert upon himself out of which  several inquiry there do arise three knowledge divine philosophy natural  philosophy and human philosophy or humanity for all thing be mark and stamp  with this triple character the power of God the difference of nature and the  use of man but because the distribution and partition of knowledge be not like  several line that meet in one angle and so touch but in a point but be like  branch of a tree that meet in a stem which have a dimension and quantity of  entireness and continuance before it come to discontinue and break itself into  arm and bough therefore it be good before we enter into the former  distribution to erect and constitute one universal science by the name of  philosophy prima primitive or summary philosophy as the main and common way  before we come where the way part and divide themselves which science whether  I shall report as deficient or no I stand doubtful for I find a certain  rhapsody of natural theology and of diverse part of logic and of that part of  natural philosophy which concern the principle and of that other part of  natural philosophy which concern the soul or spirit all these strange commix  and confuse but be examine it seem to I rather a depredation of other science  advance and exalt unto some height of term than anything solid or substantive  of itself nevertheless I can be ignorant of the distinction which be current  that the same thing be handle but in several respect as for example that logic  consider of many thing as they be in notion and this philosophy as they be in  nature the one in appearance the other in existence but I find this difference  better make than pursue for if they have consider quantity similitude  diversity and the rest of those extern character of thing as philosopher and  in nature their inquiry must of force have be of a far other kind than they be  for do any of they in handle quantity speak of the force of union how and how  far it multiply virtue do any give the reason why some thing in nature be so  common and in so great mass and other so rare and in so small quantity do any  in handle similitude and diversity assign the cause why iron shall not move to  iron which be more like but move to the loadstone which be less like why in  all diversity of thing there shall be certain participle in nature which be  almost ambiguous to which kind they shall be refer but there be a mere and  deep silence touch the nature and operation of those common adjunct of thing  as in nature and only a resume and repeat of the force and use of they in  speech or argument therefore because in a write of this nature I avoid all  subtlety my meaning touch this original or universal philosophy be thus in a  plain and gross description by negative that it be a receptacle for all such  profitable observation and axiom as fall not within the compass of any of the  special part of philosophy or science but be more common and of a high stage  now that there be many of that kind needs not be doubt for example be not the  rule si inoequalibus equal to put to all to be uneven a axiom as well of  justice as of the mathematics and be there not a true coincidence between  commutative and distributive justice and arithmetical and geometrical  proportion be not that other rule who in to the same place tertio  to come together et inter see to come together a rule take from the  mathematics but so potent in logic as all syllogism be build upon it be not  the observation all to move nil perish a contemplation in philosophy thus that  the quantum of nature be eternal in natural theology thus that it require the  same omnipotency to make somewhat nothing which at the first make nothing  somewhat accord to the scripture to learn quoth all need in what manner fecit  Deus to abide in continuous non to be able the dawn any to put to nec  to take away be not the ground which Machiavelli wise and large discourse  concern government that the way to establish and preserve they be to reduce  they and principia a rule in religion and nature as well as in civil  administration be not the Persian magic a reduction or correspondence of the  principle and architecture of nature to the rule and policy of government be  not the precept of a musician to fall from a discord or harsh accord upon a  concord or sweet accord alike true in affection be not the trope of music to  avoid or slide from the close or cadence common with the trope of rhetoric of  deceive expectation be not the delight of the quaver upon a stop in music the  same with the play of light upon the water to shine shaking sub lumine Pontus   be not the organ of the sense of one kind with the organ of reflection the eye  with a glass the ear with a cave or strait determine and bind neither be these  only similitude as man of narrow observation may conceive they to be but the  same footstep of nature tread or print upon several subject or matter this  science therefore as I understand it I may just report as deficient for I see  sometime the profound sort of wit in handle some particular argument will now  and then draw a bucket of water out of this well for their present use but the  spring head thereof seem to I not to have be visit be of so excellent use both  for the disclose of nature and the abridgment of be VI this science be  therefore first place as a common parent like unto Berecynthia which have so  much heavenly issue all heaven dweller all heaven  nourishing to hold we may  return to the former distribution of the three philosophy divine natural and  human and as concern divine philosophy or natural theology it be that  knowledge or rudiment of knowledge concern God which may be obtain by the  contemplation of his creature which knowledge may be true term divine in  respect of the object and natural in respect of the light the bind of this  knowledge be that it suffice to convince atheism but not to inform religion  and therefore there be never miracle wrought by God to convert a atheist  because the light of nature may have lead he to confess a God but miracle have  be wrought to convert idolater and the superstitious because no light of  nature extend to declare the will and true worship of God for as all work do  show forth the power and skill of the workman and not his image so it be of  the work of God which do show the omnipotency and wisdom of the maker but not  his image and therefore therein the heathen opinion differ from the sacred  truth for they suppose the world to be the image of God and man to be a  extract or Compendious image of the world but the scripture never vouchsafe to  attribute to the world that honour as to be the image of God but only the work  of his hand neither do they speak of any other image of God but man wherefore  by the contemplation of nature to induce and enforce the acknowledgement of  God and to demonstrate his power providence and goodness be a excellent  argument and have be excellent handle by diverse but on the other side out of  the contemplation of nature or ground of human knowledge to induce any verity  or persuasion concern the point of faith be in my judgement not safe dam trust  who trust are for the heathen themselves conclude as much in that excellent  and divine fable of the golden chain that man and God be not able to draw  Jupiter down to the earth but contrariwise Jupiter be able to draw they up to  heaven so as we ought not to attempt to draw down or submit the mystery of God  to our reason but contrariwise to raise and advance our reason to the divine  truth so as in this part of knowledge touch divine philosophy I be so far from  note any deficience as I rather note a excess whereunto I have digress because  of the extreme prejudice which both religion and philosophy have receive and  may receive by be commix together as that which undoubted will make a  heretical religion and a imaginary and fabulous philosophy otherwise it be of  the nature of angel and spirit which be a appendix of theology both divine and  natural and be neither inscrutable nor interdict for although the scripture  say let no man deceive you in sublime discourse touch the worship of angel  press into that he know not c yet notwithstanding if you observe well that  precept it may appear thereby that there be two thing only forbid adoration of  they and opinion fantastical of they either to extol they further than  appertain to the degree of a creature or to extol a man knowledge of they  further than he have ground but the sober and ground inquiry which may arise  out of the passage of holy scripture or out of the gradation of nature be not  restrain so of degenerate and revolt spirit the converse with they or the  employment of they be prohibit much more any veneration towards they but the  contemplation or science of their nature their power their illusion either by  scripture or reason be a part of spiritual wisdom for so the apostle say we be  not ignorant of his stratagem and it be no more unlawful to inquire the nature  of evil spirit than to inquire the force of poison in nature or the nature of  sin and vice in morality but this part touch angel and spirit I can note as  deficient for many have occupy themselves in it I may rather challenge it in  many of the writer thereof as fabulous and fantastical VII leave therefore  divine philosophy or natural theology not divinity or inspire theology which  we reserve for the last of all as the haven and sabbath of all man  contemplation we will now proceed to natural philosophy if then it be true  that Democritus say that the truth of nature lie hide in certain deep i and  cave and if it be true likewise that the alchemist do so much inculcate that  Vulcan be a second nature and imitate that dexterous and Compendious which  nature work by ambages and length of time it be good to divide natural  philosophy into the I and the furnace and to make two profession or occupation  of natural philosopher some to be pioner and some smith some to dig and some  to refine and hammer and sure I do best allow of a division of that kind  though in more familiar and scholastical term namely that these be the two  part of natural philosophy the inquisition of cause and the production of  effect speculative and operative natural science and natural prudence for as  in civil matter there be a wisdom of discourse and a wisdom of direction so be  it in natural and here I will make a request that for the latter or at least  for a part thereof I may revive and reintegrate the misapply and abuse name of  natural magic which in the true sense be but natural wisdom or natural  prudence take accord to the ancient acception purge from vanity and  superstition now although it be true and I know it well that there be a  intercourse between cause and effect so as both these knowledge speculative  and operative have a great connection between themselves yet because all true  and fruitful natural philosophy have a double scale or ladder ascendent and  descendent ascend from experiment to the invention of cause and descend from  cause to the invention of new experiment therefore I judge it most requisite  that these two part be several consider and handle natural science or theory  be divide into physic and metaphysic wherein I desire it may be conceive that  I use the word metaphysic in a differ sense from that that be receive and in  like manner I doubt not but it will easy appear to man of judgement that in  this and other particular wheresoever my conception and notion may differ from  the ancient yet I be studious to keep the ancient term for hope well to  deliver myself from mistake by the order and perspicuous express of that I do  propound I be otherwise zealous and affectionate to recede as little from  antiquity either in term or opinion as may stand with truth and the  proficience of knowledge and herein I can a little marvel at the philosopher  Aristotle that do proceed in such a spirit of difference and contradiction  towards all antiquity undertake not only to frame new word of science at  pleasure but to confound and extinguish all ancient wisdom insomuch as he  never name or mention a ancient author or opinion but to confute and reprove  wherein for glory and draw follower and disciple he take the right course for  certain there come to pass and have place in human truth that which be note  and pronounce in the high truth come in nomin birth nec recipits I si quis  to come in nomin his the dawn To take back but in this divine aphorism  consider to who it be apply namely to antichrist the high deceiver we may  discern well that the come in a man own name without regard of antiquity or  paternity be no good sign of truth although it be join with the fortune and  success of a the dawn To take back but for this excellent person Aristotle I  will think of he that he learned that humour of his scholar with who it seem  he do emulate the one to conquer all opinion as the other to conquer all  nation wherein nevertheless it may be he may at some man hand that be of a  bitter disposition get a like title as his scholar do Felix the earth robber  non utile universe a voiding exemplum c so Felix education robber but to I on  the other side that do desire as much as lie in my pen to ground a sociable  intercourse between antiquity and proficience it seem best to keep way with  antiquity usque and aras and therefore to retain the ancient term though I  sometime alter the use and definition accord to the moderate proceed in civil  government where although there be some alteration yet that hold which Tacitus  wise note by the same route the office of master vocabula to return therefore  to the use and acception of the term metaphysic as I do now understand the  word it appear by that which have be already say that I intend philosophy  prima summary philosophy and metaphysic which heretofore have be confound as  one to be two distinct thing for the one I have make as a parent or common  ancestor to all knowledge and the other I have now bring in as a branch or  descendant of natural science it appear likewise that I have assign to summary  philosophy the common principle and axiom which be promiscuous and indifferent  to several science I have assign unto it likewise the inquiry touch the  operation or the relative and adventive character of essence as quantity  similitude diversity possibility and the rest with this distinction and  provision that they be handle as they have efficacy in nature and not logical  it appear likewise that natural theology which heretofore have be handle  confuse with metaphysic I have enclose and bind by itself it be therefore now  a question what be leave remain for metaphysic wherein I may without prejudice  preserve thus much of the conceit of antiquity that physic shall contemplate  that which be inherent in matter and therefore transitory and metaphysic that  which be abstract and fix and again that physic shall handle that which  suppose in nature only a be and move and metaphysic shall handle that which  suppose further in nature a reason understanding and platform but the  difference perspicuous express be most familiar and sensible for as we divide  natural philosophy in general into the inquiry of cause and production of  effect so that part which concern the inquiry of cause we do subdivide accord  to the receive and sound division of cause the one part which be physic  inquire and handle the material and efficient cause and the other which be  metaphysic handle the formal and final cause physic take it accord to the  derivation and not accord to our idiom for medicine be situate in a middle  term or distance between natural history and metaphysic for natural history  describe the variety of thing physic the cause but variable or respective  cause and metaphysic the fix and constant cause limus ut hic to grow hard et  haec ut wax to become fluid to make one loci ignite fire be the cause of  induration but respective to clay fire be the cause of colliquation but  respective to wax but fire be no constant cause either of induration or  colliquation so then the physical cause be but the efficient and the matter  physic have three part whereof two respect nature unite or collect the three  contemplate nature diffuse or distribute nature be collect either into one  entire total or else into the same principle or seed so as the first doctrine  be touch the contexture or configuration of thing as de universe de university  a thing the second be the doctrine concern the principle or original of thing  the three be the doctrine concern all variety and particularity of thing  whether it be of the differ substance or their differ quality and nature  whereof there needs no enumeration this part be but as a gloss or paraphrase  that attend upon the text of natural history of these three I can report any  as deficient in what truth or perfection they be handle I make not now any  judgement but they be part of knowledge not desert by the labour of man for  metaphysic we have assign unto it the inquiry of formal and final cause which  assignation as to the former of they may seem to be nugatory and void because  of the receive and inveterate opinion that the inquisition of man be not  competent to find out essential from or true difference of which opinion we  will take this hold that the invention of from be of all other part of  knowledge the worthy to be seek if it be possible to be find as for the  possibility they be ill discoverer that think there be no land when they can  see nothing but sea but it be manifest that Plato in his opinion of idea as  one that have a wit of elevation situate as upon a cliff do descry that from  be the true object of knowledge but lose the real fruit of his opinion by  consider of from as absolute abstract from matter and not confine and  determine by matter and so turn his opinion upon theology wherewith all his  natural philosophy be infect but if any man shall keep a continual watchful  and severe eye upon action operation and the use of knowledge he may advice  and take notice what be the from the disclosure whereof be fruitful and  important to the state of man for as to the from of substance man only except  of who it be say to shape a human being de limo terrae et to breathe in shape  he spiraculum vitae and not as of all other creature to lead forth aquae  to lead forth land the from of substance I say as they be now by compound and  transplant multiply be so perplex as they be not to be inquire no more than it  be either possible or to purpose to seek in gross the from of those sound  which make word which by composition and transposition of letter be infinite  but on the other side to inquire the from of those sound or voice which make  simple letter be easy Comprehensible and be know induce and manifest the from  of all word which consist and be compound of they in the same manner to  inquire the from of a lion of a oak of gold nay of water of air be a vain  pursuit but to inquire the from of sense of voluntary motion of vegetation of  colour of gravity and levity of density of tenuity of heat of cold and all  other nature and quality which like a alphabet be not many and of which the  essence uphold by matter of all creature do consist to inquire I say the true  from of these be that part of metaphysic which we now define of not but that  physic do make inquiry and take consideration of the same nature but how only  as to the material and efficient cause of they and not as to the from for  example if the cause of whiteness in snow or froth be inquire and it be render  thus that the subtle intermixture of air and water be the cause it be well  render but nevertheless be this the from of whiteness no but it be the  efficient which be ever but vehiculum form this part of metaphysic I do not  find labour and perform whereat I marvel not because I hold it not possible to  be invent by that course of invention which have be use in regard that man  which be the root of all error have make too untimely a departure and too  remote a recess from particular but the use of this part of metaphysic which I  report as deficient be of the rest the most excellent in two respect the one  because it be the duty and virtue of all knowledge to abridge the infinity of  individual experience as much as the conception of truth will permit and to  remedy the complaint of vita short catalog ars long which be perform by unite  the notion and conception of science for knowledge be as pyramid whereof  history be the basis so of natural philosophy the basis be natural history the  stage next the basis be physic the stage next the vertical point be metaphysic  as for the vertical point opus quoth service Deus a beginning usque and  that which divides the summary law of nature we know not whether man inquiry  can attain unto it but these three be the true stage of knowledge and be to  they that be deprave no better than the giant hill to are attempt  to place upon pelio ossam scilicet and ossae frondsum to roll olympum but to  those which refer all thing to the glory of God they be as the three  acclamation sante sancte sancte holy in the description or dilatation of his  work holy in the connection or concatenation of they and holy in the union of  they in a perpetual and uniform law and therefore the speculation be excellent  in Parmenides and Plato although but a speculation in they that all thing by  scale do ascend to unity so then always that knowledge be worthy which be  charge with least multiplicity which appear to be metaphysic as that which  consider the simple from or difference of thing which be few in number and the  degree and co-ordinations whereof make all this variety the second respect  which valve and commend this part of metaphysic be that it do enfranchise the  power of man unto the great liberty and possibility of work and effect for  physic carry man in narrow and restrain way subject to many accident and  impediment imitate the ordinary flexuous course of nature but to bear  everywhere are wise  man way to sapience which be ancient define to be a thing  of a god et of man knowledge there be ever a choice of mean for physical cause  give light to new invention in like means but whosoever know any from know the  utmost possibility of superinduce that nature upon any variety of matter and  so be less restrain in operation either to the basis of the matter or the  condition of the efficient which kind of knowledge Solomon likewise though in  a more divine sense elegant describe non arctabi going tui et current non  to have obstacle the way of sapience be not much liable either to  particularity or chance the second part of metaphysic be the inquiry of final  cause which I be move to report not as omit but as misplace and yet if it be  but a fault in order I will not speak of it for order be matter of  illustration but pertain not to the substance of science but this misplace  have cause a deficience or at least a great improficience in the science  themselves for the handle of final cause mix with the rest in physical inquiry  have intercept the severe and diligent inquiry of all real and physical cause  and give man the occasion to stay upon these satisfactory and specious cause  to the great arrest and prejudice of further discovery for this I find do not  only by Plato who ever anchor upon that shore but by Aristotle Galen and other  which do usual likewise fall upon these flat of discourse cause for to say  that the hair of the eyelid be for a quickset and fence about the sight or  that the firmness of the skin and hide of live creature be to defend they from  the extremity of heat or cold or that the bone be for the column or beam  whereupon the frame of the body of live creature be build or that the leave of  tree be for protect of the fruit or that the cloud be for water of the earth  or that the solidness of the earth be for the station and mansion of live  creature and the like be well inquire and collect in metaphysic but in physic  they be impertinent nay they be indeed but remoras and hindrance to stay and  slug the ship from further sail and have bring this to pass that the search of  the physical cause have be neglect and pass in silence and therefore the  natural philosophy of Democritus and some other who do not suppose a mind or  reason in the frame of thing but attribute the from thereof able to maintain  itself to infinite essay or proof of nature which they term fortune seem to I  as far as I can judge by the recital and fragment which remain unto we in  particularity of physical cause more real and better inquire than that of  Aristotle and Plato whereof both intermingle final cause the one as a part of  theology and the other as a part of logic which be the favourite study  respective of both those person not because those final cause be not true and  worthy to be inquire be keep within their own province but because their  excursion into the limit of physical cause have breed a vastness and solitude  in that tract for otherwise keep their precinct and border man be extreme  deceive if they think there be a enmity or repugnancy at all between they for  the cause render that the hair about the eyelid be for the safeguard of the  sight do not impugn the cause render that pilosity be incident to orifice of  moisture full of moss a spring c nor the cause render that the firmness of  hide be for the armour of the body against extremity of heat or cold do not  impugn the cause render that contraction of poor be incident to the outward  part in regard of their adjacence to foreign or unlike body and so of the rest  both cause be true and compatible the one declare a intention the other a  consequence only neither do this call in question or derogate from divine  providence but high confirm and exalt it for as in civil action he be the  great and deep politic that can make other man the instrument of his will and  end and yet never acquaint they with his purpose so as they shall do it and  yet not know what they do than he that impart his meaning to those he employ  so be the wisdom of God more admirable when nature intend one thing and  providence draw forth another than if he have communicate to particular  creature and motion the character and impression of his providence and thus  much for metaphysic the latter part whereof I allow as extant but wish it  confine to his proper place