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 was anciently defined to be rerum divinarum et humanarum
scientia) there is ever a choice of means. For physical causes give
light to new invention in simili materia. But whosoever knoweth any
form, knoweth the utmost possibility of superinducing that nature
upon any variety of matter; and so is less restrained 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, elegantly describeth: non arctabuntur gressus
tui, et currens non habebis offendiculum. The ways of sapience are
not much liable either to particularity or chance.
(7) The second part of metaphysic is the inquiry of final causes,
which I am moved to report not as omitted, but as misplaced. And
yet if it were but a fault in order, I would not speak of it; for
order is matter of illustration, but pertaineth not to the substance
of sciences.
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