(3) Now that there are many of that kind need not be doubted.  For example:  Is not the rule, Si inoequalibus aequalia addas, omnia erunt inaequalia, 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, Quae 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 omnipotency to make somewhat nothing, which at the first made nothing somewhat? according to the Scripture, Didici quod omnia opera, quoe 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?

“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.  This science therefore (as I understand it) I may justly report as deficient; for I see sometimes the 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 spring-head thereof seemeth to me not to have been visited, being of so excellent use both for the disclosing of nature and the abridgment of art.

VI. (1) This science being therefore first placed as a common parent like unto Berecynthia, which had so much heavenly issue, omnes coelicolas, omnes supera alta tenetes; 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