L I B. III. Of the Advancement of Learning, 



Fojjible^ Impojjibk, and fuch like ; we have attributed to the Came, on- 

 ly with this Provifoj that they be handled as they have eflScacy in na- 

 ture 5 and not Logically. But we have referred the inquiry concerning 

 Cod'j Vnity, Bonity, Angels, Spirits, to Natttral Theology. Where- 

 fore now it may rightly be demanded, what after all this is remaining 

 to Met apbyftck_! certainly beyond nature, nothings but of nature it 

 felf the mofl: excellent part. And indeed without prejudice to Truth, 

 we may thus far concurr with the opinion and conceit of Antiquity 5 

 that Fhyfick^ only handleth that which is inherent in matter, and 

 is moveable ; Metaphyfick^ things more abftrafted and fixt. Again that 

 PAjj;/?*:^ fuppofeth exiftence only and Motion j and natural Neceffity ; 

 but Metaphyficli the Mind alfo 5 the Idea or platform. For to this point 

 perchance the matter comes, whereof we fhall difcourfe. But we will 

 propound this difference, (leaving afide the fublimity of fpeech) per- 

 fpicuoully and familiarly. We have divided Natural Philofophy into the 

 Inquifition of caufes j and the produftion of effefts. The inquiry of 

 caufes we have referred to the Theorical part of Philofophy 5 which we 

 have divided into Thyfick^and Adetaphyfick^-^ wherefore by neceflary con- 

 fequence the true difference of thefe two Theories, muft be taken 

 from the nature of the Caufes which they enquire , (b without all ob- 

 fcurity or circuit, Thyftck, is that which enquires of the efficient caufe 5 ^ 



and of the Mattery Metaphyfick^ that which enquires of the Form and 

 end. 



II P^j^/f 4 therefore comprehends Caufes variable and iijcertain, and 

 according to the nature of the fubjeft moveable and changing, and at- 

 tains not a fixt conflancy of Caufes. 



Limns ut hie durefcit, d" h£c ut c£ra liquefcif 



Vno eodemque igni virg, Atr, 



8. 



Fire is caufe of induration, but refpeftive to clay ; Fire is caufe of col- 

 liquation, but refpeftive to wax. We will divide Phyfick^ into three 

 Knowledges; For Nature is either united and coUeded into one ; or 

 diffufed and diftributed ; Nature is collefted into one either in refpedt 

 of the common Seeds and Principles of dU things 3 or in refpedt of the en- 

 tire, total Fabrick^ of the nniverfe. This union of Nature hath brought 

 forth two Parts oiPhyfick^^ one of the Principles of things 3 the other of 

 the Fabriek^ofthe Vniverfe, or of the World ; which we ufe to call the 

 Doftrines oiSumms or Totals. The Third Knovpledge which handles Na- 

 ture difufed, oxfcattered, exhibits all the variety of things, and the lef^ 

 fer Summs or Totals. Wherefore from thefe contemplations it is plain- 

 ly raanifeft, that there are three Knowledges touching Natural Philofo' 

 phy, of the Principles of things j of the world j or of the Fabrick^of things 

 0£N3itmeT»nltiplicioHsorfparfedj which la fl Part, (as we have faid) 

 contains all the variety of things; and is, as it were, the firft Glofs, or 

 Paraphrafe touching the Interpretation of Nature, Of thefe three Parts, 

 none is wholly Deficient:, but in what truth and Perfeftion they are 

 handled, I make not now my judgment. 



III. But we will again divide Phyfick^ diflin&ively forte d, ox of th6 va- 

 rietyof things, into two Parts •■, into Phyfick^ of concretes ; and into Phy[(c^ 

 of AbJiraQs : or into Phyfick, oj Creatures-^ and into Pbyfickof Na- 



M si tnresi 



