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sity, rarity, etc., which we call forms of the first class ; for though 

 these are few, yet, by their commensurations and co-ordina- 

 tions, they constitute all truth. 



The second thing that ennobles this part of metaphysics, re- 

 lating to forms, is, that it releases the human power, and leads 

 it into an immense and open field of work ; for physics direct 

 us through narrow rugged paths, in imitation of the crooked 

 ways of ordinary nature ; but the ways of wisdom, which were 

 anciently defined as " rerum divinarum et humanarum sci- 

 entia," m are everywhere wide, and abounding in plenty, and 

 variety of means. Physical causes, indeed, by means of new 

 inventions, afford light and direction in a like case again ; but 

 he that understands a form knows the ultimate possibility of 

 superinducing that nature upon all kinds of matter, and is 

 therefore the less restrained or tied down in his working, either 

 as to the basis of the matter or the condition of the efficient. 

 Solomon also describes this kind of knowledge, though in a 

 more divine manner: "Non arctabuntur gressus tui, et currens 

 non habebis offendiculum." n Thus denoting that the paths of 

 wisdom are not liable to straits and perplexities. 



The second part of metaphysics, is the inquiry of final causes, 

 which we note not as wanting, but as ill-placed ; these causes 

 being usually sought in physics, not in metaphysics, to the great 

 prejudice of philosophy ; for the treating of final causes in phys- 

 ics has driven out the inquiry of physical ones, and made men 

 rest in specious and shadowy causes, without ever searching 

 in earnest after such as are real and truly physical. And this 

 was not only done by Plato, who constantly anchors upon this 

 shore ; but by Aristotle, Galen, and others, who frequently in- 

 troduce such causes as these : " The hairs of the eyelids are for 

 a fence to the sights The bones for pillars whereon to build 

 the bodies of animals. The leaves of trees are to defend the 

 fruit from the sun and wind. The clouds are designed for 

 watering the earth," etc. All which are properly alleged in 

 metaphysics; but in physics are impertinent, and as remoras 

 to the ship, that hinder the sciences from holding on their course 

 of improvement, and introducing a neglect of searching after 

 physical causes. And therefore the natural philosophies of 

 Democritus and others, who allow no God or mind in the frame 

 of things, but attribute the structure of the universe to infinite 

 essays and trials of nature, or what they call fate or fortune, and 

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