The works of Francis Bacon, lord chancellor of England.

194 ADVANCEMENT OF LEARNING. BOOK II.
(osophy, as the main and common way, before we'in philosophy thus, that the quantum of nature is
come where the ways part and divide themselves; eternal. in natural theology thus, that it requireth
which science whether I should report as deficient the same omnipotence to make somewhat nothing,
or not, I stand doubtful. For I find a certain which at the first made nothing somewhat! acrhapsody of natural theology, and of divers parts cording to the Scripture, ",Didici quod omnia
of logic; and of that part of natural philosophy opera, quee fecit Deus, perseverent in perpetuum;
which concerneth the principles; and of that non possumus eis quicquam addere nec auferre."
other part of natural philosophy which concerneth Is not the ground, which Machiavel wisely and
the soul or spirit: all these strangely commixed largely discourseth concerning governments, that
and confused; but being examined, it seemeth to the way to establish and preserve them is to reduce
me rather a depredation of other sciences, ad- them ", ad principia," a rule in religionand nature,
vanced and exalted unto some height of terms, as well as in civil administration. Was not the
than any thing solid or substantive of itself. Persian magic a reduction or correspondence of
Nevertheless I cannot be,ignorant of the distinc- the principles and architectures of nature to the
tion which is current, that the same things are rules and policy of governments. Is not the prehandled but in several respects. As, for example, cept of a musician, to fall from a discord or harsh
that logic considereth of many things as they are accord upon a concord or sweet accord, alike true in
in notion, and this philosophy as they are in na- affection. Is not the trope of music, to avoid or
ture; the one in appearance, the other in exist- slide from the close or cadence, common with the
ence; but I find this difference better made than trope of rhetoric of deceiving expectation? Is not
pursued. For if they had considered quantity, the delight of the quavering upon a stop in music
similitude, diversity, and the rest of those exter- the same with the playing of light upon the water!
nal characters of things, as philosophers, and in "Splendet tremulo sub lumine pontus."
nature, their inquiries must of force have been of Are not the organs of the senses of one kind with
a far other kind than they are. For doth any of the organs of reflection, the eye with a glass, the
them, in handling quantity, speak of the force ear with a cave or strait determined and bounded.
of union, how and how far it multiplieth virtue. Neithe are these o similitudetermined as men of
Neither are these only similitudes, as men of narDoth any give the reason, why some things in row observation may conceive them to be, but the
nature are so common, and in so great mass, and same footsteps of nature, treading or printing upon
others so rare, and in so small quantity Doth several subjects or matters. This science, thereany, in handling similitude and diversity, assign fore, as I understand it, I may justly report as
the cause why iron should not move to iron, which
deficient: for I see sometimes the profounder
is mord like, but move to the loadstone, which is sort of wits, in handling some particular argless like. Why in all diversities of things there ment, will now and then draw a bucket of water
should be certain participles in nature, which are out of this well for their present use; but the
almost ambiguous to which kind they should be
referred a But there is a mere and deep silence spring-head thereof seemeth to me not to have been
visited: being of so excellent use, both for the
touching the nature and operation of those com- disclosing of nature and the abridgment of art.
mon adjuncts of things, as in nature; and only a re- This science being therefore the first placed as
suming and repeating of the force and use of them a common parent, like unto Berecynthia, which
in speech or argument. Therefore, because in a had so much heavenly issue,
writing of this nature I avoid all subtilty, my
meaning touching this original or universal phy- Omnes celicolas, omnes supera alta tenentes
losophy is thus, in a plain and gross description we: may return to the former distribution of the
by negative: "That it be a receptacle for all such three philosophies, divine, natural, and human.
profitable observations and axioms as fall not And as concerning Divine Philosophy or Natuwithin the compass of any of the special parts of ral Theology, it is that knowledge or rudiment of
philosophy or sciences, but are more common knowledge concerning God, which may be oband of a higher stage." tained by the conttemplation of his creatures;
Now that there are many of that kind need not which knowledge may be truly termed divine in
to be doubted. For example; is not the rule, respect of the object, and natural in respect of the
"i Si inmqualibus aequalia addas, omnia erunt inae- light. The bounds of this knowledge are, that it
qualia," an axiom as well of justice as of the ma- sufficeth to convince atheism, but not to inform
thematics. And is there not a true coincidence religion: and therefore there was never miracle
between commutative and "'stributive justice, and wrought by God to convert an atheist, because the
arithmetical and geometrical proportion Is not light of nature might have led him to confess a
that other rule, "Quae in eodem tertio conveniunt, God; but miracles have been wrought to convert
9t inter se conveniunt," a rule taken from the idolaters and the superstitious, because no light
mathematics, but so potent in logic as all syllo- of nature extendeth to declare the will and-true
v.isms are built upon it. Is not the observation, worship of God. For as all works do show forth, Omnia mnutantur, nil interit," a contemplation, the power and skill of the workman, and not his