say, the true forms of these, is that part of metaphysic which we now define of.  Not but that physic doth make inquiry and take consideration of the same natures; but how?  Only as to the material and efficient causes of them, and not as to the forms.  For example, if the cause of whiteness in snow or froth be inquired, and it be rendered thus, that the subtle intermixture of air and water is the cause, it is well rendered; but, nevertheless, is this the form of whiteness?  No; but it is the efficient, which is ever but vehiculum formae.  This part of metaphysic I do not find laboured and performed; whereat I marvel not; because I hold it not possible to be invented by that course of invention which hath been used; in regard that men (which is the root of all error) have made too untimely a departure, and too remote a recess from particulars.

(6) But the use of this part of metaphysic, which I report as deficient, is of the rest the most excellent in two respects:  the one, because it is 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 brevis, ars longa; which is performed by uniting the notions and conceptions of sciences.  For knowledges are as pyramids, whereof history is the basis.  So of natural philosophy, the basis is natural history; the stage next the basis is physic; the stage next the vertical point is metaphysic.  As for the vertical point, opus quod operatur Deus a principio usque ad finem, the summary law of nature, we know not whether man’s inquiry can attain unto it.  But these three be the true stages of knowledge, and are to them that are depraved no better than the giants’ hills:-

“Ter sunt conati imponere Pelio Ossam,
Scilicet atque Ossae frondsum involvere Olympum.”

But to those which refer all things to the glory of God, they are as the three acclamations, Sante, sancte, sancte! holy in the description or dilatation of His works; holy in the connection or concatenation of them; and holy in the union of them in a perpetual and uniform law.  And, therefore, the speculation was excellent in Parmenides and Plato, although but a speculation in them, that all things by scale did ascend to unity.  So then always that knowledge is worthiest which is charged with least multiplicity, which appeareth to be metaphysic; as that which considereth the simple forms or differences of things, which are few in number, and the degrees and co-ordinations whereof make all this variety.  The second respect, which valueth and commendeth this part of metaphysic, is that it doth enfranchise the power of man unto the greatest liberty and possibility of works and effects.  For physic carrieth men in narrow and restrained ways, subject to many accidents and impediments, imitating the ordinary flexuous courses of nature.  But latae undique sunt sapientibus viae; to sapience (which