Therefore because in a writing of this nature I avoid all subtilty, my meaning touching this original or universal philosophy is thus, in a plain and gross description by negative; "That it be a receptacle for "all such profitable observations and axioms, as fall "not within the compass of any of the special parts "of philosophy or sciences, but are more common "and of a higher stage."

Now that there are many of that kind, need not to be doubted. For example: is not the rule, Si inæqualibus æqualia addas, omnia erunt inæqualia, an axiom as well of justice as of the mathematics? And is there not a true coincidence between commutative and distributive justice, and arithmetical and geometrical proportion? Is not that other rule, Quæ in eodem tertio conveniunt, et inter se conveniunt, a rule taken from the mathematics, but so potent in logic, as all syllogisms are built upon it? Is not the observation, Omnia mutantur, nil interit, a contemplation in philosophy thus, that the quantum of nature is eternal? in natural theology thus; that it requireth the same omnipotence to make somewhat nothing, which at the first made nothing somewhat; according to the Scripture, Didici quod omnia opera, quæ fecit Deus, perseverent in perpetuum; non possumus eis quicquam addere, nec auferre.

Is not the ground, which Machiavel wisely and largely discourseth concerning governments, that the way to establish and preserve them, is to reduce them ad principia; a rule in religion and nature, as well as in civil administration? Was not the Persian magic a reduction or correspondence of the principles and architectures of nature, to the rules and policy of governments? Is not the precept of a musician, to fall from a discord or harsh accord upon a concord or sweet accord, alike true in affection? Is not the trope of music, to avoid or slide from the close or cadence, common with the trope of rhetoric, of deceiving expectation? Is not the delight of the quavering upon a stop in music, the same with the playing of light upon the water?

scientia

Splendet tremulo sub lumine pontus. Are not the organs of the senses of one kind with the organs of reflection, the eye with a glass, the ear with a cave or strait determined and bounded? Neither are these only similitudes, as men of narrow observation may conceive them to be, but the same footsteps of nature, treading or printing upon several subjects or matters.

Philoso- This science therefore, as I understand it, I may phia prima, sive de justly report as deficient; for I see sometimes the fontibus profounder sort of wits, in handling some particular argument, will now and then draw a bucket of water out of this well for their present use; but the springhead thereof seemeth to me not to have been visited; being of so excellent use, both for the disclosing of nature, and the abridgement of art.

rum.

This science being therefore first placed as a common parent, like unto Berecynthia, which had so much heavenly issue, Omnes calicolas, omnes supera alta tenentes, we may return to the former distribution of the three philosophies, divine, natural, and human,

And as concerning divine philosophy, or Natural Theology, it is that knowledge or rudiment of knowledge concerning God, which may be obtained by the contemplation of his creatures; which knowledge may be truly termed divine, in respect of the object, and natural in respect of the light.

The bounds of this knowledge are, that it sufficeth to convince atheism, but not to inform religion: and therefore there was never miracle wrought by God to convert an atheist, because the light of nature might have led him to confess a God: but miracles have been wrought to convert idolaters and the supersti– tious, because no light of nature extendeth to declare the will and true worship of God.

For as all works do shew forth the power and skill of the workman, and not his image, so it is of the works of God, which do shew the omnipotency and wisdom of the Maker, but not his image and therefore therein the heathen opinion differeth from

the sacred truth; for they supposed the world to be the image of God, and man to be an extract or compendious image of the world; but the Scriptures never vouchsafe to attribute to the world that honour, as to be the image of God, but only the work of his hands; neither do they speak of any other image of God, but man: wherefore by the contemplation of nature, to induce and inforce the acknowledgment of God, and to demonstrate his power, providence, and goodness, is an excellent argument, and hath been excellently handled by divers.

But on the other side, out of the contemplation of nature or ground of human knowledges, to induce any verity or persuasion concerning the points of faith, is in my judgment not safe: Da fidei, quæ fidei sunt. For the heathen themselves conclude as much in that excellent and divine fable of the golden chain; "That men and gods were not able to draw Jupiter down to the earth; but contrariwise, Jupiter "was able to draw them up to heaven."

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So as we ought not to attempt to draw down or submit the mysteries of God to our reason; but contrariwise, to raise and advance our reason to the divine truth, So as in this part of knowledge, touching divine philosophy, I am so far from noting any deficience, as I rather note an excess; whereunto I have digressed, because of the extreme prejudice which both religion and philosophy hath received, and may receive, by being commixed together; as that which undoubtedly will make an heretical religion, and an imaginary and fabulous philosophy.

Otherwise it is of the nature of angels and spirits, which is an appendix of theology, both divine and natural, and is neither inscrutable nor interdicted: for although the Scripture saith, Let no man deceive you in sublime discourse touching the worship of angels, pressing into that he knoweth not, etc. yet, notwithstanding, if you observe well that precept, it may appear thereby that there be two things only forbidden, adoration of them, and opinion fantastical of them, either to extol them farther than appertaineth

to the degree of a creature, or to extol a man's knowledge of them farther than he hath ground. But the sober and grounded inquiry, which may arise out of the passages of holy Scriptures, or out of the gradations of nature, is not restrained. So of degenerate and revolted spirits, the conversing with them, or the employment of them, is prohibited, much more any veneration towards them. But the contemplation or science of their nature, their power, their illusions, either by Scripture or reason, is a part of spiritual wisdom. For so the apostle saith, We are not ignorant of his stratagems. And it is no more unlawful to inquire the nature of evil spirits, than to inquire the force of poisons in nature, or the nature of sin and vice in morality. But this part, touching angels and spirits, I cannot note as deficient, for many have occupied themselves in it: I may rather challenge it, in many of the writers thereof, as fabulous and fantastical.

LEAVING therefore divine philosophy or natural theology, not divinity, or inspired theology, which we reserve for the last of all, as the haven and sabbath of all man's contemplations, we will now proceed to Natural Philosophy,

If then it be true that Democritus said, "That the "truth of nature lieth hid in certain deep mines and "caves:" and if it be true likewise that the alchemists do so much inculcate, that Vulcan is a second nature, and imitateth that dexterously and compendiously, which nature worketh by ambages and length of time; it were good to divide natural philosophy into the mine and the furnace, and to make two professions or occupations of natural philosophers, some to be pioneers, and some smiths; some to dig, and some to refine and hammer: and surely I do best allow of a division of that kind, though in more familiar and scholastical terms: namely, that these be the two parts of natural philosophy, the inquisition of causes, and the production of effects; speculative, and operative; natural science, and natural prudence,

For as in civil matters there is a wisdom of discourse, and a wisdom of direction; so is 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 misapplied and abused name of natural magic, which, in the true sense, is but natural wisdom, or natural prudence; taken according to the ancient acception, purged from vanity and superstition.

Now although it be true, and I know it well, that there is an intercourse between causes and effects, so as both these knowledges, speculative and operative, have a great connection between themselves; yet because all true and fruitful natural philosophy hath a double scale or ladder, ascendent and descendent; ascending from experiments, to the invention of causes; and descending from causes, to the invention of new experiments; therefore I judge it most requisite that these two parts be severally considered and handled.

Natural science, or theory, is divided into Physic and Metaphysic; wherein I desire it may be conceived, that I use the word metaphysic in a differing sense from that that is received: and, in like manner, I doubt not but it will easily appear to men of judgment, that in this and other particulars, wheresoever my conception and notion may differ from the ancient, yet I am studious to keep the ancient terms.

For hoping well to deliver myself from mistaking, by the order and perspicuous expressing of that I do propound; I am otherwise zealous and affectionate to recede as little from antiquity, either in terms or opinions, as may stand with truth, and the proficience of knowledge.

And herein I cannot a little marvel at the philosopher Aristotle, that did proceed in such a spirit of difference and contradiction towards all antiquity, undertaking not only to frame new words of science at pleasure, but to confound and extinguish all ancient wisdom: insomuch as he never nameth or mentioneth an ancient author or opinion, but to confute and

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