A REFORMATION OF SCHOOLS, DESIGNED IN two excellent Treatises: The first whereof Summarily showeth, The great necessity of a general Reformation of Common Learning. What grounds of hope there are for such a Reformation. How it may be brought to pass.  
The second answers certain objections ordinarily made against such undertake, and describes the several Parts and Titles of Works which are shortly to follow.  
Written many years ago in Latin by that Reverend, Godly, Learned, and famous Divine Mr. JOHN AMOS COMENIUS, one of the Seniors of the exiled Church of Moravia: And now upon the request of many translated into English, and published by Samuel Hartlib, for the general good of this Nation.  
LONDON, Printed for MICHAEL SPARK signior, at the Blue Bible in Green Arbour, 1642.   

A REFORMATION OF SCHOOLS.  
To all those that love Wisdom, Light, and Truth, Health, and Peace from Christ, the fountain of them all.  
Wisdom is said (by Aristotle) to be the knowledge of many and by marvellous things: (Cicero) the knowledge of divine and humane things, as also of the causes in which they are contained: (by Solomon) the maker and teacher of all things: which with how great praises it hath of old been celebrated, those who have spent any endeavours in the study of it, cannot be ignorant. The wisest of men saith, It is more precious than Rubies, and all the things thou canst desire are not to be compared unto it. Length of days are in her right hand, and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold on her, and happy is every one that retaineth her, Prov. 3. 15. Cicero saith, There neither is, nor can be any better gift bestowed upon mankind. But Horace goes further: 
Ad summum, sapiens uno minor est Jove, dives,  
Liber, honoratus, pulcher, Rex denique Regum.  
I'll speak't at once. The wiseman yields to Jove above or none,  
He's rich, and free, esteemed, and fair, and King of Kings alone.   
If you ask the cause, why this one virtue is so much magnified, Seneca will answer, That without the study of wisdom it is impossible to lead an happy, or even an indifferent life. And Cicero saith, That wisdom is the mother of all Arts, teaching us first how to worship God, then how to observe justice in humane society, and also framing our minds to modesty and magnanimity: She drives away darkness from our mind, as it were from our eyes, that we may discern all things both above us, and below us, and things of all orders, natures, and degrees whatsoever: and lastly, that she is the only sovereign medicine of the mind. And Solomon addeth, that Wisdom strengtheneth the wise man more than ten mighty men, that are in the City, Eccles. 7. 19 And that wisdom is a treasure unto men that never faileth, which they that use, become the friends of God, being commended for the gifts, that come from learning. For God loveth not any, but him that dwelleth with wisdom, Wisd. 7. 14, 28.  
Not without good cause therefore have the most excellent men in all ages, neglected the care of transitory things, as of riches, pleasures, and honours, applying their desires, and endeavours to this end, that by a serious contemplation of all things, they might comprehend whatsoever the mind of man is capable of, and so bring the whole world into a kind of subjection unto themselves: which kind of men in respect of others, are indeed (as the gift of wisdom is in comparison of other good things granted unto men) most glittering pearls, or stars rather, that do drive away the darkness of the world. We ought therefore thankfully to acknowledge this Divine work of God's mercy, that he hath not only opened unto us the theatres of his wisdom in the books of Nature, and of the holy Scripture, but hath moreover endued us with Sense, and Reason, that we might be able to behold them, and to collect wisdom out of them, supplying us farther with divine revelation, where our Sense and Reason are deficient. Yet this is not all we owe unto his goodness; for he hath moreover preserved unto this our age the knowledge of humane learning, by which the study of wisdom is cherished, and transmitted unto us from our Progenitors; yea and hath made it to flourish more now, than ever heretofore. So that this present age may in respect of learning justly take content, and pleasure in its self, expecting still a further discovery of its light, and lustre. For it must needs be in the world, as it is with man, that wisdom comes not afore old age, which we may easily see, if we consider the nature of it. For wisdom is gained by much experience: and experience requireth length of time, and variety of occurrences. Now the longer a man liveth, the more varieties still pass by him, whence his experience is increased the more, and by his experience his wisdom, according to that of Jesus the son of Syrach, A man of experience will think of many things: And that of the Poet, 
Per casus varios Ariem experientia fecit,  
Chance hinteth many useful things,  
Which to an Art experience brings.   
We therefore in this presentage being so well stored with experiences, as no former ages could have the like, why should we not raise our thoughts unto some higher aim? For not only by the benefit of Printing (which Art God seems, not without some Mystery, to have reserved to these latter times) what soever was ingeniously invented by the Ancients (though long buried in obscurity) is now come to light: but also modern men being stirred up by new occasions, have attempted new inventions: and Wisdom hath been, and is daily miraculously multiplied with variety of experiments. According as God hath foretold of these latter times, Dan. 12. 4. Whereunto may be added the erecting of Schools every where more, than any Histories record of any former ages: whereby books are grown so common in all Languages and Nations, that even common country people, and women themselves are familiarly acquainted with them; whereas formerly the learned, and those that were rich, could hardly at any price obtain them. And now at length the constant endeavour of some breaks forth to bring the Method of studies to such a perfection, that whatsoever is found worthy of knowledge, may with much less labour, than heretofore, be attained unto. Which if it shall succeed (as I hope) and that there be an easy way discovered of teaching all men all things, I see not what should hinder us from a thankful acknowledgement, and hearty embracing of that Golden Age of light and knowledge, which hath been so long foretold, and expected.  
To the attaining whereunto one matter of special moment seemeth yet to be wanting, that as a more compendious, useful, and easy way of teaching the tongues hath lately been found out, and published (in the Janua Linguarum;) so also some means should be thought of for the making of an open gate unto the things themselves, whereby men's minds may find an easy entrance into all Arts and Sciences whatsoever. Which how necessary, and worthy of our most serious thoughts it is, (if we tender as we ought, the good of mankind) I will first demonstrate: next I will consider of the means for accomplishing so worthy a design: and lastly I will discover upon what occasion, and with what success I myself have attempted so rare a work.  
And first I take it for granted, that the studies of learning, to which Youth is every where set, aught to be the dressing and culturing of their minds towards the attaining of Wisdom, without which end it can be nothing else but mere vanity. For whether we seek knowledge for curiosity, or to please, and delight our mind, or to raise ourselves in esteem, and credit in the world, or as the means to better our outward estates, and fortunes, we are too grossly minded to propose so base, and temporary ends to a gift so high, and so divine. It must therefore be agreed upon, that Wisdom is the thing we are to seek. And because Wisdom is said to be the worker of all things, teaching all things, Wisdom 7. 22. it is evident, that learning ought to be used, and improved as the means to bring us unto the universal knowledge of all things, (unto pansophy, that is, a Wisdom every way complete, both in the largeness of its extent, and in its perfect agreement with itself) that we be not ignorant of any thing which is secret, or known, Wisd. 7. 21. That so man's mind may become indeed, as it ought to be, the image of God, who knoweth all things.  
Secondly, whereas Wisdom is said to give unto the young man knowledge and discretion, Prov. 1. 4. and that her ways are ways 〈…〉 easantnesse, Prov. 3. 17. it is manifest, that the studies of Wis 〈…〉ght not to be involved in any intricate, and thorny difficulties, but plain, and easy to be apprehended by all; yea, delightful to their minds.  
Thirdly, whereas the ways of Wisdom are said to be a shining light, Pro. 4. 18. it follows that they ought to be free from all darkness of errors.  
Fourthly, Wisdom is said to be useful unto men for the understanding of their ways, (Prov. 4. 18, 19) and all things that they do, Deut. 29. 9 It follows therefore, that the studies of Wisdom ought to prepare men's minds for doing, and suffering of all things incident to this life.  
Lastly, Wisdom is said to make men happy, Prov. 3. 13. because it leads them to God the eternal fountain of happiness. Therefore the study thereof ought necessarily to stir up men's minds to the seeking of God, to show them the way how to find him, and to prepare their affections for the straighter embracing of him in the bonds of love. Otherwise all endeavours of this sort are utterly unprofitable. For if men hit not upon this end of their knowledge, it were better for them to know nothing, yea, rather that they had never been borne.  
Now then let us examine whether the common course of studies be suitable to these ends, that if we find any defects therein, we may thereby know the better what is to be amended.  
It is the common complaint of many, that the learning which is now taught in Schools, is a thing too tedious, and long in regard of the shortness of life, too laborious for common capacities, too narrow in respect of the amplitude of things, and in regard of the subtlety, and solidity of their truth many ways defective. And the wiser sort have noted, that it is not answerable to the proposed end; seldom attaining to any substantial uses of life, but rather ending in the smoke of opinionative brawlings, and contentions: which that they are not idle sayings and surmises, but even real defects, we must first declare, before we undertake to seek remedies to redress them. We must, I say, make it good, that the studies of learning, as they are now managed, and commonly taught in Schools, are not well proportioned.  

1. To our life: in regard of their tedious prolixity.  
2. To our capacities: in regard of their difficulty.  
3. To things themselves: in regard of often mistake.  
4. To the Use of life: because of the great difficulty of reducing things therein taught into practice, and of reconciling and applying them to things that are to be done in this life.  
5. To God himself: they being not sufficiently subordinate to the scope of eternity.   
The first argument of their prolixity I take from the common confession of all. For who is there that hath not usually in his mouth that saying of Hypocrates, Life is short, but Art is long? The second argument is from the greatness of the books, in which things are described. Good God what vast volumes are compiled almost of every matter, which if they were laid together, would raise such heaps, that many millions of years would be required to peruse them? Thirdly, it is manifest enough, that learning is too far diffused, and scattered about, beyond the model, and reach of men's capacities, seeing that among so many learned men, with which the world is replenished, scarce one of an hundred, or of a thousand is to be found, who hath tasted of Universal learning, and is able to give any reasonable account of all occurrents that are to be found in divine works, and humane affairs. So rare is the generality of learning, even in those that are held to be learned, that a man of much learning, or of much reading, is reputed almost for a miracle. Hence comes that (so commonly used) parcelling and tearing of learning into pieces, that men making their choice of this, or that Art, or Science, take no care so much, as to look into any of the rest. Divines there are, that will not vouchsafe to cast an eye upon Philosophy: and Philosophers again, that have as little regard of Divinity. Lawyers for the most part neglect the study of natural Causes: and Physitianslikewise of Law, and equity. Every faculty boundeth out a several Kingdom for its self, without those common, certain, and immovable grounds and Laws, which should bind them all together. And even in Philosophy itself, one chooseth this part, and another that. Some will be Naturalists not regarding the Mathematics: and others will be Moral Philosophers, without any knowledge of natural things; They will be accounted Logicians, Rhetoricians, and Poets, though they have scarce a whit of real Science in them. Who knows not, that this is so? and who sees not, that this distribution, and sharing of Arts, and Sciences, proceeds from this supposition, That it is not possible for the wit of one man to attain the knowledge of them all? As if God had not proportioned Man the Lord of all things to those things, that he hath set him over. Not that I am so fond, as to think one man may be excellent in all things, but that I rest well assured, that every one may, and should, as be eminent in his own profession, so also know all things that are necessary.  
II. The difficulty (I mean, that it is not easy for men to attain, even unto such particular parcels of learning, as they make choice of for themselves) is too notorious by frequent testimonies. First, by the common complaints, not only of youth, who are learners, but even of their Masters, and Teachers. Then by those stripes, lashings, and outcries, wherewith Schools continually ring. Whereas the holy Scripture commends Wisdom, and the study thereof to be delightful: and the Ancients seem to have so esteemed them, terming Schools 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Otium.  Scholas, & ludos literarios, meaning, that the study of learning was but a pleasant painstaking, or serious recreation. What a monstrous thing is it then, that such pleasures are turned into pressures, and such pastimes into torments? Whence, I say, can this proceed, but from the difficulty of making any progress according to our present method of teaching? For it is that which makes the study of learning, not only laborious, but even nauseous, that the greater part of such as are set unto it, abandon it, and forsake it, never minding to return there to gather flowers, where they have encountered with so many thorns. And common practice also will prove the same: For who can be ignorant how much easier it is to learn a Language by use among those that speak it, then in the Schools (which is the common way) where it is hardly learned in many years? And even the same advantage might we make use of in attaining of knowledge in things themselves, which yet hath not hitherto been put in practice.  
III. Many wise men have long since observed, that the truth of the Sciences is but lame, and unperfect, and thereupon have vented forth frequent complaints of those deep gulfs, wherein it is plunged: Yea, some over-conscious of their imperfections, have been bold to pronounce Nihil sciri posse (i. certo & sine errore) That nothing could be certainly known. Which saying, they that (upon confidence of their own firm, and stable knowledge) did deride, and hiss at, as a dotage, and folly, yet have in the event themselves almost confirmed it to be true. For whatsoever any one of them affirmed, others were presently ready to gainsay it. And even unto this day there is no end of their perplexities. For Learning is full of nothing but dissensions, contradictions, and wranglings. Which, what can it be else, but astrong testimony, that the truth thereof every where staggers, and is unstable For by this very argument Josephus (against Apion) asserteth the truth of the Wisdom of the Hebrews, and proves the vanity of that of the greeks, because the former continued always one and the same, but the other was divided into many Sects. For Truth always retains one simple, and native form: but errors walk in a thousand shapes. Seeing therefore, that in this our age also there arise so many Sects, both in Divinity, and Philosophy, and so many contrary opinions are tooth and nail defended, which differ from themselves, as much as light from darkness; what is it but a most certain testimony, that all the learning our age can yet make boast of, is deeply plunged in the darkness of ignorance? Since the judgement of Charity presupposeth, that none doth err willingly contrary to his knowledge, or rebelleth against the light, as Job speaketh, chap. 24. vers. 13. The last testimony hereof shall be those many books which are daily published, which are nothing else but sparks, that rise from the striking of wits together, every one flying his several way for to raise a flame. But the darkness of dissensions, and doubts still continuing, is an evident argument, that there are yet no true lights kindled, and that the bright Sun of Truth is not yet risen among us.  
IV. Learning as it is commonly taught, is not enough accommodated to the uses of our life; and of this we have notable witnesses. Philosophy, saith a famous man, is imprisoned in the Schools, neither is there any man that brings it forth to common use: for it is full of thorns, and busied altogether in tying of such knots which cannot be loosed, and in ravelin out, what herself hath woven. She feeds men with nothing but gravelly bread, such as breaks the teeth, and tireth out men's wits with trifles, and vanities, which are full of stings. Another saith, that the study of Philosophy is nothing else but (otium occupatum, & impeditum) a busy, and distracted vacation to no purpose. And like as Squirrels that are shut into a turning cage, how fast soever they tumble forward, yet are they no farther than they were: so is it with us Philosophers: we learn but little, though we take great pains, and that little seldom makes us better, but worse. That which common experience proveth to be true: For not only do the learned seldom excel those that are illiterate in the study of Virtue (which is the Basis of civil conversation) but also in the dextrous managing of businesses they are for the most part excelled by them. I speak it not only of a few odd Grammarians, for the most part the deepest Philosophers, & Divines, though they seem Eagles to themselves, with their abstracted speculations, yet are they as blind as Moles in matters of this life, and of humane society. Hence arose that scoffing proverb, Bonus Scholasticus, malus Politicus, A good Scholar, and a bad Commonwealths-man: whereas indeed the School ought to prepare us for things incident to our lives.  
But to particularise a little: every one knows how the study of Metaphysics is praised, and even extolled unto Heaven, as the firmest groundwork and highest accomplishment of all Learning. And if we consider aright of it, so it is. Yet because this Queen of Sciences is so beset with thorns, and so involved in obsurity, that few can reach unto those subtleties, and those that understand them, know not how to make any use of them in inferior Sciences, it comes to pass, that it rests, and dies with itself, and, except a little momentary and tickling pleasure which it yields to those that do affect it, it is of very little use in humane affairs. Whereupon, some do not only forsake it, and utterly exclude it out of the compass of Philosophy, (as the Ramists do) but even out of Universities, as an unprofitable, and fruitless vanity. For Johannes Angelius Werdenbagen witnesseth, that the King of Sweden, Gustavus Adolphus, of famous memory (whose exploits testify, that he was not borne to trifling, but to serious action) did by a public edict exterminate all studies of the Metaphysics out of his Kingdom, so that no Booksellers might cause any such books to be imported upon pain of confiscation, nor any of his subjects might read them, lest his Kingdom should be bewitched with a new kind of Barbarism, and himself served with disputers, and glossers in stead of such, as would throughly follow his affairs.  
The study of Logic and Rhetoric should indeed be more appropriated unto the affairs of our life, seeing they are intended as directors of reason, and speech, on which two bonds all humane things so much depend. But the testimony of Jacobus Acontius is too truly verified: There is every where, saith he, a great number of Logicians, but if you observe their writings, and disputations; you will find but little Logic in them. And again, You may observe many well seen in Rhetoric, whose speeches and orations, though they be copious, elegant, well trimmed, and significant, yet you will find the strength and power of persuasion wanting. And we may pass the same judgement of the other Arts and Sciences: that we are rather busied and detained about them, than that they do any ways promote the business of our life.  
V. Last, to prove that our studies of learning are not yet so ordered, as to lead us the true, and certain way toward our end, which is God, what need is there of any witnesses? The profaneness, the luxury, the pride, and revelling, the quarrelling and impudency of our Universities speak it out too loud. And alas! even the learning itself, which is there obtained, proves unto many but a whetstone of mischief, and an help to do evil all their days: so that it is most true of the greatest number of those that are learned, which God himself complaineth of; They are wise to do evil, but to do good they have no understanding. Jer. 14. 22. And to such their wisdom is but a guide unto destruction: Hence is that voice from God, that not many wise are chosen, because the wisdom of this world is foolishness with God. Indeed that this sentence may not fall flat upon ourselves, we use to interpret it of the wisdom of the Gentiles, but yet we ourselves seek not for any farther wisdom. For that which the Schools have hitherto commended to us, is derived from Gentilism, and infected with serpentine venom, affecting only the knowledge of good and evil, which puffeth up, but not conducing to charity, which edifieth. And because we are according to our hereditary perverseness readier always to excuse, than to amend our faults; we grow moreover, by pretending the corruption of our nature, to flatter and content ourselves; as if it were impossible to be again transformed, since we are thus depraved. As if the fear of the Lord ought not to be an antidote against that corruption, which God hath so often pronounced to be both the beginning, and the end of wisdom. Therefore we conclude it to be true, that the common studies of learning are,  

I. A business never coming to an end.  
II. A most troublesome distraction of men's minds.  
III. A road of perpetual byways, and errors.  
IV. An hindrance to the affairs of our lives.  
V. And lastly, an occasion of our manifold wander out of the ways of God, which is most to be lamented.   
Many worthy men have in former times been much affected with this hard condition of learning, and learned men, and according to their several fancies have sought several ways to salve this sore: some being of opinion, that all that ancient learning borrowed from the Gentiles, was to be quite rejected: others, that Philosophy, and the other Arts were to be used sparingly, and with much care, and choice: some have attempted the transforming, and altering of all the Sciences, one after this manner, another after that. And indeed it is more than necessary, that all such, as are able to afford any aid or counsel in this matter, should put to their helping hands. First, that that little knowledge, which common learning supplies us with, may not cost us so much sweat and pains, or if we are willing to employ our labours therein, that they may be more beneficial and profitable to us.  
And again, that we may vindicate ourselves and learning from the reproach of the illiterate rout, who (while they behold such as are for their learning preferred before themselves, and see them neither excellent in moral honesty, nor pious zeal, nor even in real and common skill, and cunning, but many times to come behind many of the meanest and sinplest sort, they) often fall into derision, and contempt of learning. And lastly, lest we incur God's anger (who seeks by that heavenly gift of wisdom, to repair his Image in us) if we be not faithful despensers of so divine a gift unto his glory.  
But because it is a rash thing to undertake the cure of any disease, before we have found the true cause of it, let us now make trial, whether we can espy, and make discovery of the true roots and grounds of this so great a mischief that learning groaneth under: that so we may the more safely apply fit remedies thereto: I will therefore give you a true account of those things which I conceive to be the causes of the forementioned evils, and withal what may be done for the rectifying thereof.  
I. The Prolixity of studies, as they are commonly ordered, seemeth 
Prolixity.  to arise from three grounds; First, because there is not care enough taken to leave out unnecessary things from among those which are necessary; for thence according to Seneca's complaint, we are ignorant of necessary things, because we busy ourselves too much in learning those things, which are not necessary.  
And if these things should be sequestered from our studies, we should have twice as much time, (to speak at the least) or but half as much task to do. Now these things are to be accounted unnecessary. First, whatsoever is not of the essence of learning, of which sort are the most part of the vanities of the Gentiles, the name of their petty Deities, together with their lying histories, and fables. Next, such things as weary out men's brains to little benefit, of which sort are most of the rules of Grammar, which overburden children's minds, and consume their years, and other things of like nature, which have no use but only in Schools. Lastly, all circumlocutions, and windings, and turnings of expressions, which fetch not out the kernel, but only make a few assays upon the shell. Such kind of stuff is it, wherewith most of our books of learning swell, which must needs both detain and strain the minds of youth with unnecessary, and unprofitable things; what wonder then can it be, that so few attain unto any solid, and substantial learning?  
The remedy for these things will be to compose a Seminary of learning of such things, and words, as are of solid, true, and certain use: For you shall have as great increase of one acre of ground sown with clean wheat, as if you should mix ten times as much chaff therewith, and sow it in ten acres.  
II. Secondly, because the study of learning is such an intricate, and confounding labyrinth, that few can find the way out of it; such a sea as swallows up those, who would go about to empty it; which proceeds from hence, that those things which are to be learned, are not yet reduced into any clear and certain order. Now these things which being collected together make but a small heap, if they be scattered in sunder, seem very many, and breed a great confusion.  
The remedy for this will be to bring all things both great, and small, which are to be learned, into such a perspicuous order, that students may have them before their face, as plain as their own fingers, and that they may from the first beginning have somelight of that, which follows unto the end, and be assured that this one ship which they launch forth in, will carry them over the whole Sea of learning unto the ports of desired perfection.  
III. Thirdly, another ground of the vastness, and prolixity of the study of learning is that needless diligence of some in following all sorts of vain, and trifling niceties. For there is no end, nor measure of such things, either in things themselves, or words, seeing the chances, and sports both of wit, and nature are infinite, therefore such as set themselves about the particular descriptions of things in whatsoever Science or Art it be, whether it be to take pains therein, or to please and humour their own fancies, they may indeed take a pleasant and delightful journey to their minds, but of necessity, it will hinder them in, if not lead them out of the way of universal wisdom: yea, and there will be scarce any room left for other things, when their minds are thus possessed with particulars of one kind.  
The Remedy hereof is to frame such a book, wherein by a true Anatomy of the universe, all things that can be thought of may be reduced to their general kinds and species: and so, that whatsoever is to be said of any thing, may at once be said of all things, whereof it can be said. By this means we shall find all things both better grounded and more contracted, even beyond our hopes: because the understanding being by a few rules freed from an infinite number of hops and bars, will run through and dive into all things of its own accord. Seneca saith truly, Precepts of wisdom need not to be many, but rather efficacious; they are to be used as seed, which though it be small, yet if it find a fit soil, it quickly displays its own virtue, in a numerous, and vigorous increase from one only small grain.  
As for the difficulty and roughness of the ways of study, I think 
Difficulty.  the causes thereof are these.  
I. First, because there hath not been used a due preparation of the minds of youth, for the readier embracing of learning, neither hath profit and pleasure been sufficiently proportioned, and mixed together for the winning of them, but every one is taken in as he comes without farther care. And for their entertainment, they have not been used, as friends at a banquet, with courtesies and delights, but even like slaves in a mill, with force, stripes, and reproachful speeches. For fists, and ferulars, rods, and scourages have been the usual dainties in Schools, and their daily dishes. And is it any wonder then that they have proved nauseous, and dulling unto any? Nothing is so easy which may not be difficult to an unwilling mind. How then can learning be easy to those that come to it trembling, and in fear, which is not to be found in learning of any mechanic Art? For severity doth necessarily breed fear, and fear confounds, and troubles the mind, that it loseth itself, and knows not where it is, yea and breeds a giddiness too in a weak and tender mind. Therefore there is need of great art for the taking, alluring, & gentle handling of their minds: which art will be made up by a sweet and mild carriage of the Teachers, and a prudent disposing of their method; which will cause the studies of learning to be nothing else, but enticing baits, and mere recreations.  
II. Secondly, a great part of this difficulty lies herein, that things are not presented unto the very eyes and hands of those that are learners, but rather delivered to them in vast, and dull narrations, which make little impression upon the understanding, and are hardly retained by the memory: so that they either easily vanish again, or only a confused species of them remains.  
The remedy hereof will be to represent every thing to its proper sense, visible things to the eyes, things that may be tasted to the palate, and so for the rest. For by once looking upon an elephant, or at least, upon his picture, a man shall more easily, and firmly apprehend his form, than if it had been told him ten times over, what manner of beast he is. For, 
The eyes make true report unto the mind,  
But ears are duller, and come far behind.   
III. The third and chiefest part of this difficulty lies in the common method of teaching the Arts, and Sciences, which is neither well proportioned to things themselves, nor to humane understanding. It is indeed the common voice of all, that we ought according to the order of nature to proceed from those things, which are first, to those that follow, from generals to those which are more special, from things known to those which are more obscure. But who is there, that takes this course? For as yet no such thing hath been practised. Except but only the Mathematics, and all other Arts & Sciences are confounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is easy for him that is but provided of feet, to climb to the top of the highest mountain, if there be steps cut out in it: and if those books, which are extant, did but lead our minds by degrees without any interruption from known things to those which are more obscure, it would be as easy for all those that bend their endeavours to learning, to attain to the most difficult, and excellent knowledge. Indeed some have the prerogative of able parts, and can by main strength raise themselves, and pierce into things by the sharpness of their native wits; others by often inculcation of the same things, at last begin to see things, as through a cloud: but if we cast up the general sum, we shall find very few, that can make any thing to purpose of those books; which is an evident argument, that the understanding is not directed in a plain, and continual way, but rather dragged, as it were, over pits and ditches, and cragged interruptions.  
The remedy hereof will be by laying such a platform of all the Arts and Sciences, that we may always begin with such things as are known, making a gentle progress unto those that are unknown; I mean, that every thing may shine upon, and give light to that which follows, even as in a chain, every link receives and draws its fellow after it, which if we can but prescribe a right order for the due effecting of it, we shall think our time to be bestowed to very good purpose.  
The reason why Truth is so estranged, and scarcely to be found 
Want of Truth.  in the whole compass of the Sciences, seemeth to be threefold.  

1. The tearing of Sciences into pieces.  
2. Want of due fitting of the method unto the things themselves.  
3. The carelessness, and extravagancies of expressions and stile.   
For first, I profess seriously, that as yet in all the books that ever I saw, I could never find any thing answerable unto the amplitude of things; or which would fetch in the whole universality of them within its compass: whatsoever some Encyclopaedias, or Syntaxes, or books of Pansophy, have pretended to in their titles. Much less could I ever see the whole provision of humane understanding so raised upon its certain and eternal principles, that all things were chained, and linked together, from the beginning to the end, without any rent, or chink of truth. And perhaps no man ever aimed hereat as yet, so to square and proportion the universal principles of things, that they might be the certain limits to bound in that every-way-streaming variety of things: that so invincible, and unchangeable Truth might discover its universal, and proportionate harmony in all things. I say, no man ever yet seems to have intended to clear any universal way for the knowledge of Truth, with the help of those universal principles, and according to the true laws of deductions even to the last conclusions. Metaphysitians sing a requiem to themselves, Naturalists applaud themselves, Moralists make their own laws, and Politicians fix their own grounds, Mathematicians have their triumphant Chariot, and Divines their overruling throne, every one in several by themselves. Yea, in every faculty, or Science almost every man lays his particular grounds, and principles, whereupon to build and fasten his particular opinions, not regarding what others have deduced from theirs. But it is impossible that Truth so scattered, and obscured, should be this way raked up together. For while every one follows his own fancy in this manner there is as much hope of agreement, as there is in a company of Musicians, when every one sings his several song without respect of common time or melody: and who would believe a Commonwealth to be well ordered, wherein there are no public laws established, but every one liveth as he listeth? We see the boughs of a tree will quickly wither, and die, except they receive nourishment from the common stock, and roots: and can the fair branches of Wisdom be thus rend and torn in sunder with safety of their life, that is their truth? Can any man be a good Naturalist, that is not seen in the Metaphysics? or a good Moralist, who is not a Naturalist? (at least in the knowledge of humane nature) or a Logician, who is ignorant of real Sciences? or a Divine, a Lawyer, or Physician, that is no Philosopher? or an Orator, or Poet, who is not accomplished with them all? He deprives himself of hands, and eyes, and rules, that neglecteth, or rejecteth any thing which may be known. Astronomers (for example sake) would never have had the faces to introduce, and maintain such contrary, and absurd hypotheses, or positions, if they had been to raise them upon the same ground of Truth: neither would other things be, or at least seem to be so slippery, and uncertain. For the common fate of all learning is this, that whosoever delivers it, others will take the pains to demolish it, or at least to lay it bare. Plato's philosophy seemed most elegant, and divine: but the Peripatetics accused it of too much vain speculation. And Aristotle thought his Philosophy complete, and trim enough: but Christian Philosophers have found it neither agreeing with the holy Scriptures, nor answerable enough to the Truth of things. Astronomers for many ages carried away the bell with their Spheres, Eccentricks, and Epicycles, but Copernicus explodes them all. Copernicus himself framed a new and plausible Astronomy out of his Optic grounds, but such as will no way be admitted by the unmovable principles of natural Truth. Gilbertus' being carried away with the speculation of the Loadstone, would out of it have deduced all Philosophy: but to the manifest injury of natural principles. Campanella triumphs almost in the principles of the ancient Philosopher Parmenides, which he had reassumed to himself in his natural Philosophy, but is quite confounded by one Optic glass of Galilaeus Galilaei. And why should we reckon any more?  
Truly, if every one would ground their judgements upon the same common principles, it could not be, that they should rush into such contradictions, not only to the hindrance of their hearers, but even to the detriment of Truth, which for the most part in such contentions falleth to the ground. For when needles, obscure, and ambiguous things are propounded, they cannot but breed distaste, and thwarting in the minds of those that hear them. And when for the gaining of their assents, principles are assumed, (whatsoever trash they be) which are neither known, nor yielded, nor of undoubted truth, but rather obnoxious to several limitations, and exceptions (of which sort are most of the Canons of common Philosophy and Divinity) what can ensue from hence, but most tedious contradictions, and contentions? that a man would be weary to hear such doubts, and differences, in things perhaps clear enough of themselves.  
Another course therefore must herein be taken, & care must be had, that Truth approaching us in a most clear light, may not be mired in doubts, nor wounded with contradictions, but may over come all errors: which we think cannot be effected, unless the beams thereof dispersed over all things, be united into one, that so there may be one and the same symmetry of all things, both sensual, intellectual, & revealed. Now this we cannot behold without a perfect squaring, and unseparable consolidation of the principles of knowledge (Sense, Reason, and Divine Revelation) which alone will make it to appear, and consequently put an end unto those many controversies. For upon the discovery of the ground of things, necessarily will follow either the manifestation of an error in one part of an opposition, or else that each part perhaps, both thinketh, and speaketh true (though they understand not one another) in regard of the divers respects, and considerations of things, the ground whereof they do not yet perceive. Certainly those errors which on every side besiege men's minds, may this way be subdued, and their minds brought into the open light, or no way else. For it must needs be, that the bright Sun of Truth arising, infinite mists and clouds of opinions will vanish of themselves: yea, and by God's help, the very darkness of Atheism itself may at length be dispatched away.  
2. The second cause, why Truth is so staggering, and uncertain, I before declared to be the looseness of Method, that Writers do not wholly tie themselves unto the things themselves, to deliver them, as they are constantly in themselves, but rather draw them unto some trim and neat conceits of their own to express them by, abusing them a thousand ways: which is nothing else, but to wrest and transfigure things from their native, into strange forms, even in face of the mind: and what then can it behold, but monsters in stead of things themselves? Again, it is impossible to find any Method parallel unto things, unless all things be reduced unto the same harmony in the understanding, wherewith they are knit, and fastened together out of it. I told you but even now, of many sorts of Philosophy, which were devised at pleasure, and shortly after demolished by others. And we may say the same of many Decrees, yea, and whole Methods of Divinity, that they may be built, and pulled down again, seeing they are not squared by the immutable rule of things, but by the leaden rule of this, or that noddle.  
I wish therefore that all these straggling methods fancied by luxuriant brains might be quite removed out of the way, that at last all things might be handled in one order, and method. For such is our Christian Philosophy, or rather Pansophy, which we labour to promote, that therein all things arise out of unmoveable principles, unto unmoveable, and stable Truth, so knitting and clasping one another with the arms of their perpetual harmony, that this work of the mind is as little subject to fall in sunder, as the world itself. So that as the world is not ordered at our discretion, but proceeds on immutably according to the laws implanted in it: in like manner Pansophy, which is nothing but the glass or mirror of the Universe should be delivered in such a method, from which there is no starting aside, if a man would even burst himself with desire of change, or disagreement. Which will be effected if all things be delivered demonstratively by their proper causes and effects. But hereto it will be requisite not to trust to external testimonies, and traditions, but to the inward truth of things themselves. For authorities may as easily cast false colours over things, as yield them any light or illustration; at least they do distract the learner, and estrange his mind from the things unto themselves: But things themselves cannot make another manner of impression in the senses, then as indeed they are. And wheresoever sense is deficient, there reason furnished with its certain rules must also act its part; but when Reason is a stand, we must then have recourse unto Divine Revelation. Which three principles of knowledge are to be laid as the Basis, and groundwork of Pansophy, that the speeches and writings, which Philosophers, or Divines have vented forth, may not presently be held for Oracles, but that rejecting all false spectacles, we may look nearly unto things themselves, and by a diligent-search discover, what they will own themselves to be. For wise, and able men have many times uttered such things as sound of levity, and vanity, which notwithstanding men-admirers admit promiscuously, and adore. It were easy enough to produce many examples hereof, but I forbear, hoping, that when once a clearer light of Truth is kindled, abundance of such things will lie open of themselves.  
3. The third thing whereby Truth is prejudiced, is, as I said, either the carelessness, or luxuriance of the stile wherein things are expressed. We call that a luxuriating stile, when in the explication of things, improper, tropical, hyperbolical, and allusive words or sentences, and expressions are used: especially when Poets, or Orators (and sometimes Philosophers and Divines acting their parts) falling upon any subject, which they would amplify, or extenuate according to their manner, use with their figures, and colours so to alter things, that for the most part they appear not in their native, but in a borrowed, and adventitious form. Which is nothing else, but a painting, and false glass, whereas truth ought to be beheld with a pure, and unaltering light. Carelessness of stile is, when obscure words are used, or terms borrowed from a language which is not understood, such as Greek words are to the most part of men: or lastly, if such things as are not stable. Truths, are set to sale, as the rules of Truth. Of which sort (we must needs confess, though it be shameful to speak) the books of Philosophers and Divines are too full.  
I may therefore boldly affirm, that the original, and continual cause of errors in learning, is that unhappy Triplicity whereof I have spoken, I mean that divers sundering; that divers transplacing, and changing; and lastly, that divers moulding and mixing of things. For who can understand things as they are, while they are presented but in snatches and pieces? while they are out of their proper Series and order? while they are under a strange form? For it is easy to err in any particular object, while the general symmetry of all things is unknown; and while their Series, or order is not duly observed, it is easier to find a labyrinth, than a guiding path; and truth is very ready to glide away, while the eyes are bewitched with the false colours of their objects. Hence is the offspring of those infinite errors, and hence comes that fastidious multiplication, and confused Chaos of books, that the world is scarce able to contain them. Hence is that penury, and want of light in this enlightened age, (as it will be termed) that as Tantalus in the water seeks for water; so we seek for light in light, and in books, want books, yea, and learning in the learned. I will not insist upon that too fruitful mother of errors, partiality, and siding with Sects. For Galen hath bestowed a true and deserved Character upon them, That those who addict themselves to Sects, become both deaf and blind, so that they neither hear, nor see those things, which others easily both hear and see, yea, and dumb also, that they will not speak what is true, but rather oppose those that teach it; like the drunken Lapithae, who with their fists, and kickings, drove away the Chirurgeon, that would have applied remedies to their wounds.  
The next thing is, that learning is not enough accommodated to the uses of our life, to teach us how to behaveour selves in the occurrences 
Learning not fitted the use life.  thereof. The fault whereof must be laid upon that inveterate custom, or rather disease of Schools, whereby all the time of youth is spent in Grammatical, Rhetorical, and Logical toys; those things which are real, and fit to enlighten men's minds, and to prepare them for action, being reserved for the Universities, that forsooth, their judgements being more ripe, and they able to undertake such things, they may make the more happy progress. But it comes to pass for the most part, that as soon as the heat of youth is over, every man settles upon his several way, and faculty, never minding any due preparation, or accomplishment for it. Yea, and most of such as intend to be Divines, Politicians, or Physicians, do of set purpose skip over the studies of the Metaphysics, Mathematics, and Natural Philosophy, as if they would be unprofitable stays, and hindrances in their way, whereas it is a great error in them, seeing a solid judgement can never be attained without solid learning.  
The way to remedy this, will be to propound all things seasonably unto youth, and to make serious exercises the preparatives of serious employments. For seeing no man becomes a Smith, but by hammering, nor a Scribe, but by writing, nor a Disputant, but by disputing; children also must be framed to be men by handling humane things; and by having all manner of occurrences of this life represented both to their notice, and practice while they are in Schools. Yea, and all Philosophy in general must be so ordered, that it may be a lively image of things, and a secret fitting and dressing of men's minds for the businesses of this life.  
And for the last thing, what wonder can it be that learning doth 
Learning not leading us to Go  not enough advance youth towards God? For it is not yet purged, and cleared of the profaneness of the Gentiles, which treateth rashly of God, and of his works, without any knowledge, or due reverence of him, changing the glory of the incoruptible God into the similitude of corruptible things. For this is the cause, as the Apostle saith, that the Heathen Philosophers became vain in their imaginations, and thinking themselves wise, became fools, and were given over of God unto the lusts of their hearts, and to uncleanness, because they changed the Truth of God into a lie, and worshipped, and served the creature, more than the Creator, who is blessed for ever, Rom. 1. But even unto this day the like Gentilism is in practice: The most part of those that are esteemed wise, are, as the others, wise without God, neither deriving their wisdom from him, nor directing it to him, but beginning, and ending in the creatures, without any thought of God; and regarding, and serving only themselves, and other corruptible things. God hath said, that he is Alpha, and Omega, the Beginning, and the End of all, from whom, by whom, and in whom are all things. But who is there that makes him (that is, his fear) the beginning of his Wisdom? who makes him (that is, his word and spirit) his conductor unto wisdom? who is there that terminates his wisdom in him, devoting himself, and all his endeavours to his glory? These things are hidden from most men's eyes. Ourselves are all in all unto us: We begin in confidence of ourselves, we go on by our strength, and light, and we intent all for ourselves, for our own profit and reputation. Thus are we drawn about through the Vanities of the creatures, slipping about by ourselves, to ourselves, and from ourselves, until even ourselves also return to vanity. This is the sad and dolorous way of all flesh, wherein many of the wisest of men stray unhappily from their God. The cure of this last and worst disease must be, by sowing and sprinkling abroad the seeds of the true knowledge, and fear of God through all this field of pansophy, that whither soever a man turn himself, he may see, that all things are nothing without God. Yea, all our pansophy must be so husbanded, that it may perpetually spur us forward to the seeking after God in every thing, and point us out the way where to find him, as also prepare our minds for the due embracing and acknowledgement of him; That by this means it may be as a sacred ladder for our minds to climb up by all visible things, unto the invisible top of all things, the Majesty of the highest God (which by its splendour will show us, how all inferior things are but the shadow of the true light) there at last to repose ourselves in that centre of rest, and end of all our desires, and to bathe in that fountain of life, from which all the streams of bliss and pleasure flow for evermore.  
Unless this end may be obtained (with the other) ourselves, and all our actions, and endeavours are but vain: Wits will be still wand'ring in their perplexed labyrinths, Schools will be still rolling of their Sisyphean stones, yea, and the whole world will go on in its madding and reeling pace.  
Now, seeing it is a matter so throughly serious, as wherein the glory of God, and the safety of mankind consisteth, we ought to solicit God with ardent supplications, that he would take pity upon us, and open our dim eyes, that in his light we may see light. And because Christ said not only, Ask, and ye shall receive, but also, Seek, and ye shall find; Knock, and it shall be opened unto you, Matth. 7. 7. Our desires, and prayers must be seconded with unwearied, and constant endeavours, that all veils may be plucked off from things, and men may of all sides be prepared to behold in open, and clear light all those wondrous things of God wherewith we are encompassed.  
And now behold! I myself, the least of all, come forth to bring either a new light into the world, or some few sparks to kindle it withal: Conscious indeed of my too much weakness, yet by God's grace encouraged in humble expectation, that aid from heaven shall be supplied upon these my endeavours, which are intended for God's glory, and much people's good. God is privy to the secrets of my heart, and knoweth that it was not confidence of mine own abilities, which led me hither, but that I was, and am forced on by the pricks of mine own conscience, that if I be any way able to profit others, I should desire and endeavour it, at least if I may but stir up others, who are able to effect greater matters. For indeed this is the time above all ages that are past, both to hope, and to attempt greater things.  
For if the Reader will but consider, he will easily see, that those many polishings of Sciences, those trim of Arts, those searches of secrets and hidden things, those conflicts of wit, and those many works, and writings almost concerning every thing, which hitherto have been made or published, are nothing else, but the materials of learning sought, as it were, out of every wood, and quarry throughout the world, thence diversely wrought by divers workmen, and so brought together into various heaps, which yet lie severed, and not united. What then remains, but that now at last we should use a skilful hand in bringing these heaps of materials into their due form and order? That so there may be erected some Universal Temple of Wisdom, truly glorious, and refulgent with the ornaments of Harmony, and the light of Truth: Such as we might justly apply that of Lucretius unto it, 
Sed nil dulcius est bene quam munita tenere  
Edita Doctrina sapientum Templa serena,  
Despicere unde queas alios, passimque videre  
Errare, atque vias palantis quaerere vitae.   
Thus in English. 
No worldly pleasures may compare  
With this: well fenced to possess  
Fair Wisdoms Temples (beauties rare)  
High raised on learning's solidness.  
Thence you may see, how others go astray  
As men bewildered, groping for the way.   
Or rather, that of Solomon, Wisdom hath builded her house, She hath hewn out her seven pillars; She hath killed her beasts; She hath mingled her wine: She hath also furnished her table: She hath sent forth her maidens; She crieth upon the highest places of the City, saying, Come, eat of my bread, and drink of the wine, which I have mingled: Forsake the foolish, and live, and go in the way of understanding, Prov. 9 Unless such a Palace of true Wisdom be attempted by the followers of Wisdom, they will be like a slothful builder, who is always doing something about his building, but never drawing it towards an end. Yea, and it is to be feared, that learning itself will at length fall with its own weight, and be overwhelmed with such a vast flood of writers, if no dams be opposed thereunto. But in deed such skill in Architecture is hereto requisite, as is not to be expected in any humane wit. For none but Wisdom herself, can build an house fit for herself to dwell in. But where shall Wisdom be found, and where is the place of Understanding? God alone understandeth the way thereof, and he knoweth the place thereof: He which looketh to the ends of the Earth, and seeth under the whole Heaven; which maketh a weight for the winds, and spreadeth out the waters in measure; which setteth laws for the rain, and maketh way for the lightning of thunder: He alone seeth it, and declareth it, because he hath prepared, and searched it out, Job. 28. 12, 23, 24, 25, 26, 27. Therefore MOSES could not build a Tabernacle for God, until he was instructed of God himself, Look, saith God, and do according to all the pattern which was showed thee in the Mount, Exod. 25. 40. And praised be thou, O Lord, for ever, which dost likewise give us thy works and word for a pattern, whereby to erect this Pansophy, or Temple of Wisdom: that as thy word and works are a true and lively representation of thee: so this, which we are about, may prove a true, and lively image of thy word and works.  
I desire the learned to pardon me, of whose labours I now presume to show my judgement. The most exact Encyclopaedias, or sums of Art, which I could ever lay my eyes upon, seemed to me like a chain neatly framed of many links, but nothing comparable to a perpetual mover, so artificially made with wheels, that it turres itself: or like a pile of wood, very neatly laid in order, with great care, and diligence, but nothing like unto a tree arising from its living roots, which by its inbred virtue spreads itself into boughs, and leaves, and yieldeth fruit. But that which we desire, is to have a living tree, with living roots, and living fruits of all the Arts, and Sciences, I mean Pansophy, which is a lively image of the Universe, every way closing, and agreeing with itself, every where quickening itself, and covering itself with fruit. That is (to reflect a little to our former intentions) we would have such a book of Pansophy compiled, which might be,  

I. A solid breviary of universal learning.  
II. A clear light for humane understanding.  
III. An exact, and stable rule of Truth.  
IV. A certain and directive Register of the affairs of our life.  
V. And lastly, an happy ladder leading us to God himself.   
Or (that I may otherwise express my desires) I think that seeing God hath ordered all things in number, measure, and weight, we ought also to take care,  

I. That all things that are, were, or shall be throughout the world, may be numbered, and summed up, that nothing escape our knowledge.  
II. That the just proportion of all things, as well in respect of the Universe, as also among themselves may be laid open before our eyes.  
III. That the weights of causes may be evident, and extant among us, whereby we may make exact trial of the truth of all things.   
The first will make learning to be universal, which is our first intention. The second will make it clear, and distinct, which we also earnestly seek. And the third will be a means to have it true and solid, which is our chief desire.  
I say, we would have such a book compiled, which alone, instead of all, should be the Spense, and Storehouse of Universal Learning: in which nothing should be wanting, and by reading whereof, Wisdom should of its own accord, spring up in men's minds, by reason of the clear, distinct, and perpetual coherence of all things arising out of their true veins, and roots, that every thing may plainly appear to be, as it is said to be, and that it can be no otherwise than it is, in regard of the immutable truth of things every where interwoven with itself. But all this we would have done compendiously, because we must have respect to the shortness, and frailty of our lives: And in a popular stile, which may bring light, and not darkness into the understanding: And lastly, solidly, by a perpetual connexion of causes, and effects; because we seek for a true and firm foundation of truth, and not for any forged and false props of opinions: that so all things which may be known (whether Natural, Moral, or Artificial, or even Metaphysical) may be delivered like unto Mathematical demonstrations, with such evidence and certainty, that there may be no room left for any doubt to arise. By which means, not only such things as are, will be certainly, and truly known, but also the floodgates of infinite devices, deductions, and inventions, will be set wide open.  
O how much are these things to be desired! what an improvement and bettering would this be of our mortality! For seeing books are the instruments of transplanting Wisdom, and an instrument perfectly good, or a rule without any default, keeps the workman's hand from going awry; if such an instrument of learning, and teaching universal Wisdom, as we have projected, and described, were extant among us, it would be beneficial, not only for the dextrous fashioning and instructing of youth, (which MELANCHTON in one place saith is an harder matter than the taking of Troy) but also for the opening of a way, whereby all the sons of men may readily attain unto the true knowledge, and conceptions of things, that they may be wise both in beholding the works of God, and ordering of their own.  
As for the darkness of errors, it would flee amain from the face of so clear a light: and men, being busied only about solidities, and bending through assured and certain ways unto serious ends, would easier leave off those dissensions, strifes, and wars, wherewith the world is now consumed. For a disordered, and straggling search of the truth of things must needs breed difference in opinions, and that again will as easily produce a mutual crossing of men's wills, and inclinations, which, when it comes to irritate, and exasperate their minds, breaks forth into open strife, and conflicts. But these occasions of differences, and contentions, and all by ways of error, would of themselves vanish away, if that one, and only way of things, which is the way of Truth, were but enough discovered. For by God's goodness this would be the means to heal up those wounds in Schools, Churches, and Commonwealths, and to restore peace to the Christian world, that not only all Christian nations might flourish in the studies of true Wisdom, and Piety; but even Infidels themselves might partake of the same light, and be won to the embracing of Christianity in this divinely revealed way of Truth. And so at last we should see (what Gods sacred Oracles have foretold, shall at length come to pass) that the Earth shall be filled with the knowledge of the Lord, as the waters cover the Sea, Isa. 11. 9 And that the Lord shall be King over all the Earth, and there shall be but one Lord, and his name one, Zach 14. 9 And that the way of ZION shall be so plain, that even fools shall not err therein, Isa. 35. 8. Which is the same that another Prophet hath foretold, That in the last days the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills, and people shall flow unto it. And many Nations shall come and say, Come and let us go up to the mountain of the Lord, that he may teach us of his ways. And afterward: And they shall beat their Swords into Ploughshares, and Spears into Pruning-hookes: Nation shall not lift up a Sword against Nation, neither shall they learn war any more, Micah. 4. 1. Take pity upon us, O Lord, and let thy peace rest upon Jerusalem: Let thy glory arise over us, that the Nations may walk in thy light.  
But may such things be hoped for? Certainly we must not despair of them, if this guide and director of humane understanding be once framed, whereby men's minds may be infallibly led by continual degrees, and in open light from the groundworks, and fundamentals unto the highest tops of things. For if we come once by this means to behold the Theatre of God's wisdom, men's minds cannot but be filled with joy, and gladness, so that they will call one unto another, Come and let us go up to the mountain of the Lord, that he may teach us of his ways. Now that such a Director (or perfect method of pansophy) is not to be despaired of, we have these persuasions.  
First, although things may seem infinite and innumerable in respect of their multitude, not to be measured in regard of their divers disproportions: and unsearchable, by reason of that depth wherein Truth is plunged: Yet it is most certain that all things are beneath man and subject to his understanding. For all things are made for his sake, but in an inferior degree: he therefore being the last accomplishment of the creation, and the most absolute Image of his Creator, containing in himself only the perfections of all other things, why should he not at last habituate himself to the contemplation of himself, and all things else? For seeing God hath appointed him to be a spectator of his wisdom, it is most certain that he hath made him suitable to that e d: which would not be if he had made either Things unproportionable to his understanding, or his understanding uncapable of the Things. It may then be concluded that God alone is great over all, and his greatness is unsearchable, Psal. 145. 3. all things else are made in number, weight and measure, Wisd. 11. 20. Isay 40. 12. They are therefore to be numbered, measured, & weighed, until this universal harmony do clea lie appear unto us.  
Secondly, God hath made all things well, as the Scripture saith, but every thing in his time, that is, by degrees. Is it then in vain, that God hath set the world in men's hearts, that is, a desire to find out those things which he worketh from the beginning to the end? Eccles. 3. 11. It would be in vain, if that desire could not obtain its end. But we must not ascribe any frustraneous actions unto that Sovereign wisdom.  
Thirdly, we have already great store of provision hereto, those books and monuments of men's diligence, compiled with great care and industry. Can we think that all these have done nothing? That cannot be in regard (as I have showed already) of the supreme governor of all things, who will not suffer any thing, even errors themselves to be in vain. Let us grant therefore that they have erred, and been deceived in most things, yet God who is the eternal, and unchangeable foundation of Truth, will surely order the matter so, that even errors themselves will at last perforce be made subservient to the farther discovering and establishing of Truth. Now it is manifest, that many things are already found out, and why should we not hope, that the rest will follow? It it no small matter that Euclides, Archimedes, and others have brought the knowledge of Quantities to such evidence, and perfection, that even miracles may be effected by numbers, measures, and weights. It is not a thing of nothing, that Hermetical Physicians, and others have by means of Chemistry found how to extract the qualities out of natural bodies, and to separate even the very essences of things. It is a matter of moment, which the Lord VERULAM hath effected in his excellent Novum Organum, where he shows the infallible way of making a narrow search into the natures of things: and that which JUNGIUS the Saxon is now about, who laboureth to bring the Art of Logic to such perfection, that the truth of propositions may be upheld, and all fallacies avoided, with as much certainty as any of Euclides' Problems can be demonstrated: Why should I add any more? as one pin drives out another, so doth one invention thrust another forward, especially in this age so fruitful of wits: and why should we not hope for some invention of inventions, whereby the several inventions, and endeavours of so many wits, may not only in their matter, but even in their manner of discovery be united into one, and made common to mankind? It would surely be an excellent thing.  
For if every one hath formerly had his own sharpness of wit, his own rules of proceeding, and his own weights of judgement; what might not be effected, if all these wits were united into one, their laws into one, and their judgements into one? The more candles, the greater light. If only the way be found out; how all these lights may be united into one: that is, how those divers and infinite devises, inventions, and known truths, may be reduced unto one perpetual, immutable, and eternal rule and manner of inventing, knowing and devising. For if this be found out, that which we seek for, is easily obtained.  
And why may it not be found out? we are already possessed of more than a contemptible store of known truths; and for our farther progress, we are provided of such light of method, as we need not fear walking in the dark. Only let us press forward unto the utmost bounds of Method, and of things themselves. For where there is a progress, there will at last be an end. Eternity only, to which we are appointed, doth bound our minds, but all temporary things are within the bounds, and compass of our minds: if only we be but acquainted with their roots, and grounds, those immutable, constant and eternal conceptions, and laws of things, by which all things are first made, and so continue.  
We have also an express promise concerning the latter times, that Many shall run to and fro, and knowledge shall be increased, Dan. 12. 4. Many have already passed to and fro, and have searched out (in this our age more than ever) both Heaven, and Earth, Seas, and Islands, even the whole Kingdom of Nature; as also the holy Scriptures, and those divine Oracles after a various manner. And what remains then, but that the other part of the Prophecy should also take its turn to be fulfilled?  
But let us now at length come up closer with the thing in hand, I mean, the means whereby so great a design may be duly accomplished: which though it may somewhat appear from that, which hath been already said concerning both the causes, and the remedies of that confusion, which is in learning; yet we will enter into a more express, and particular discourse of them.  
I think therefore that we can never attain unto the Universal Knowledge, Possession, and Use of all things, unless by a new and Universal,  

I. Revising of all our goods, with all the inventories of them.  
II. Comparing of those Inventories, with the things themselves, to see whether they are so indeed, as our registers, and accounts relate unto us.  
III. By a new and universal Disposing of those things, which we find certain, unto new, and universal uses.   
The revising of our goods shall be to this purpose, that we be not ignorant, what is our proper inheritance, and what is worthy for us to employ our minds about. For it is too true, that men know not their own goods; I mean, that the whole world, and the creatures thereof are their possession, and that they partake of eternity with God himself. The little thought and knowledge, or belief whereof, is the cause that most men casting themselves into vain, base, and pernicious courses, are at last disherited for their unworthiness. Therefore Christians must be taught throughly to consider, what is meant by that of the Apostle; whether the world, or life, or death, or things present or things to come, all are yours, and ye are Christ's, and Christ is Gods, 1 Cor. 3. 22. Neither was it any word of course, when I said, that we must revise our Inventories: for our Riches are so abundant, and so various, that few know what names to give them, much less do they comprehend, what they are, and what care is fitting for us to bestow upon them. All those things are therefore to be described to men very plainly, and clearly, like the Law, Deut. 27. 8. And because they must be accurately described, we must have a special care, that nothing be left out; we must therefore search all former Registers, both general and particular, old and new, by whomsoever set forth. For although there is a vast number of them, yet he, who will undertake to make a true survey, and synopsis of all things, must of necessity undergo this task. And it is greatly to be wished, that more were extant. But many famous monuments of learning are utterly lost, among which are the histories of living creatures, and plants compiled by SOLOMON the wisest of Kings, which seeing it is in vain to hope for; or desire: we must make use of such as we have, especially Gods own book, the holy Scriptures, which are nothing else but Gods own commentary upon those things which God bestows upon us in this life, and reserveth for us in the future. And because God's Spirit scarcely descendeth unto things of a lower nature, but chiefly teacheth us that which concerns our spiritual estate, we must therefore make use of those which treat of inferior matters, as Philosophers, Physicians, Historians, Cosmographers, Lawyers, Mechanics, and all such as are happy in various inventions, that out of all particular Sciences may at last result one universal Science of Sciences, and Art of Arts, which is Pansophy.  
But our intention is not, that the various opinions of several Authors should be heaped up in this book, as their practice is, who esteem of learning by much reading, and who take no further care, if they can but recite the divers opinions of divers men, or spread their names a little by publishing some butcherly mingle-mangle of collections out of others. Nor do we drive so much at this, that several opinions may be collected and compared among themselves, as they do, that fill up large volumes with handling questions to and fro, on both sides, and confuting such as agree not with themselves. But our main aim is, that all who have written any thing concerning Piety and good manners, or concerning the Arts and sciences, not respecting whether they be Christians, or Mahumetans, Jews or Pagans, and of what sect soever, Pythagoreans, Acadmians, Peripatetics, Stoics, Esseans, greeks, Latins, Ancient or Modern Doctors, or Rabbins, every Church, Synod, and Council, that all, I say, be admitted, and heard to see what they will bring in for the compiling of this Philosophical work.  
And this we advise for these reasons,  
I. Because that which we go about, is an universal Treasury of Wisdom for the common interest, and behoof of mankind, therefore it is just that all Nations, Sects, Ages, and Wits, should contribute towards it.  
II. All of us, as soon as we come into this world, sit as spectators in this common Amphitheatre of God's wisdom: and we Christians have moreover, the light of divine revelation equally granted unto us all: and why should not the very meanest have liberty, if he thinks that he seeth any thing worthy of observation, to point it out, and show it unto others.  
III. It is not likely, that any one alone, or some few men of an Age or two, have had the privilege to see all things, and others to see nothing: but as no soil yields all kind of fruits, and yet every one yields something in their seasons year after year: so God also scattereth in men's minds various sparks of his light respectively, in divers Nations, and Ages. The wind bloweth where it listeth, saith Christ, speaking of the holy Ghost, and his operations. And there want not examples of some, out of the bounds of the Church, whom the spirit of Wisdom hath severally inspired: as Job, Elephaz, Elihu, Mercurius Trismegistus, Socrates, Epictetus, Cicero. Therefore none must be contemned, especially in such things, wherein the light of nature may guide us: For, 
Quandoque est Olitor satis opportuna locutus:  
The delving gardener often hits aright  
Upon those things, which flee our soaring sight.   
The Lord VERULAM saith very well, that the divers opinions of men concerning the nature of things, are like divers glosses upon the same Text, whereof one is more exact in one part, another in another, each of them helping you to something observable. Let it therefore be agreed: That there is no book so bad, wherein some good thing or other may not be found: and if nothing else, yet it may occasion us to amend some error.  
IV. It is certain that no man would willingly err (for to what end should he do it) but then men err, when they are deceived by some similitude of truth. For errors also have their pretences of reasons to maintain them, which must therefore be heard, because we have to do with man a reasonable creature. So by collation of reason, the false colours will easily be discovered, and the shadow will fly away before the light.  
V. When any one is condemned before he be heard, how just soever his condemnation be, yet justice herself suffereth violence thereby: for it is possible that the case may be otherwise, than it was apprehended upon hearsay, therefore all things must be first certainly known. That I may only mention that fantastical, and supercilious practice of some, who for some opinion, or suspicion, which they have formerly entertained, bear such prejudice against others, that they will not so much as give their reasons the hearing. Is not this to say Racha to his brother? Matth. 5. 22.  
VI Let it be granted that some men have committed great errors in this, or that matter: yet who knows not, that wisemen by seeing others errors, learn to avoid them? Many useful things will be continually suggested from former errors, and their occasions, to those that will be undertakers in this work of pansophy, for the better trimming and polishing of it.  
VII. It is to be wished, that men may once at last be unburdened of their troublesome dissensions, and that Sects and strife may cease, but that will never be, unless first all suspicions be left off, wherein men are entangled one with another. Now suspicions cannot be avoided, where either part is unsatisfied in their own, or the others meaning, and doubts. And these things can never be cleared, unless both opinions be mildly heard, and compared together, and then examined by the same laws of clear and undeniable truth, which both sides shall consent upon.  
VIII. Lastly, it is very observable, that at the building of the Tabernacle by MOSES, and of the Temple by SOLOMON, the Israelites offered not only of their own, but also of the spoils, which they had taken away from the enemies of God, as the Egyptians, Philistines, and Ammonites; and that they were accepted of by the builders. For gold was sought for on every side, and there were precious stones offered before they came to the holy Land, and Cedar wood was brought from Libanus, at the building of the Temple, all making for the glory of the God of Israel, and the splendour of his house. As also in the re-edifying of the Temple by ZOROBABEL, God stirred up the heart of CYRUS the King, that he not only offered of his own royal treasure, but also gave commandment to his subjects through all his dominions, to help the Israelites every one in his own place of dwelling, with silver, and gold, and substance, and cattle, Ezra 1. v. 3, 4, 7. And why should not the builders of the Temple of wisdom accept of every thing from what hand soever, which may make for the beauty and ornament of it? Even the Gibeonites themselves, though accursed, may be employed for the hewing of wood, and drawing of water for the house of our God, Josh. 9 23.  
If any man tax me, that I have formerly been of another mind, that I have inclined to partiality, and sided with a particular sect, instilling into others a dislike of ARISTOTLE, and the Heathen Authors. I will not deny but that I have been carried away by the example of those, who with NEHEMIAH were piously zealous, because the children of the Israelites running up and down Jerusalem, knew not how to speak the Jews language perfectly, but mixed it with the language of Ashdod, Nehem. 13. 24. I mean, because the wisdom and eloquence of the Gentiles bear more sway in our Schools, than true Christian, and saving knowledge, which is abominable, and better it is a thousand times, that Heathen wisdom should be utterly stripped of all her enticing dresses, and allurements, then that any soul, which Christ would have to be filled with his spirit, should be thereby endangered, or subverted. But seeing, that we meddle not here concerning the sway, which Paganism beareth, or of the dangerous mixture of it with Christianity; but only how to make all the earth tributary unto Christ the King of all the world, and how all those rivulets, which have any way dispersed themselves from this fountain of wisdom may with the loss only of their filth, be returned to their fountain head; Let even the Gentiles, and Arabians therefore be admitted to furnish us with such ornaments, as they are able for the beauty of this house of God. Especially seeing not only the main business of our salvation is regarded in our pansophy, but even the affairs of this life also, wherein seeing the Gentiles chiefly employed themselves, they cannot but have observed profitable things, which to loath, and reject for their sakes, would be but fond, and superstitious vanity. We will therefore give them admittance, but upon this condition, that whatsoever they have thought, written, or found out, which appears to be true, considerate, and pious, shall be applied to common use, and benefit: but wherein soever they are convicted to have done, or said any thing unmeet, or contrary to truth, or piety, therein they shall be for ever silenced, lest piety be any more borne down by profaneness, truth by error, or light by darkness.  
But herein we had need to deal fairly with much judgement, and moderation, lest we be too facile in passing censure upon others. For if we be prepossessed with suspicion, or carried away with affection, we oftentimes are ready to fasten errors upon others, which they themselves will not own, and to wrest their expressions, and words contrary to their meaning: whereas every one is, and aught to be his own best interpreter. ARISTOTLE himself in this regard hath not the best report, for his practising to raise the credit of his own works, by his confuting of the ancient Philosophers without making any true and just report of their opinions. Which if it be true (as I will not determine) it may be a warning for all the undertakers of Pansophy, where no partial victory, but an universal harmony is to be sought) that as much as may be, all differences in opinions may be reconciled, and brought to consonancy, by reducing them to the mean and certain truth.  
Thus far concerning a Review of all Things, and their Registers. I told you moreover, that it is needful we should compare them one with the other to see whether all things, that are to be found in nature, are duly entered, and whether all things that are entered, can any where be found, and whether things are so indeed, according as they are registered? For unless things be truly stowed, as they are in themselves, men's understandings are easily confounded and entangled in errors. Now it is most certain that many things are entered in the Catalogues of the learned (especially by some Sects, which vent dreams and shadows instead of realities) which can no where be found among Things themselves: and again, that the Treasuries of God, and Nature contain many things in them, which are not yet come to our knowledge: and lastly, that very many things are otherwise in themselves, than our books tell us: so that it is exceeding necessary to have such a collation made between these commentaries, & the things themselves. For when this is done (and not before) as well all defects as superfluities, and errors will be manifest: so that then it will be an easy matter to supply, or amend them, or to take them quite away. But what mortal man is sufficient for such a task? seeing the multitude and variety both of natural and supernatural, moral, and artificial things is so infinite? For if those who have formerly laboured in the search of particular things, have met with such knots, and rubs, that their endeavours have for the most part sat down, and rested themselves upon that grand complaint of the intricate subtlety of nature, of the unsearchable complication, and intervening of causes, of the implacable hostility of contraries every where occurrent, and lastly, of the great weakness, and insufficiency of humane understanding for the compassing of them all: what then may he expect that shall go about to rip them all up from the very bottom? But we must not utterly despair. Art many times helps us to effect that which no strength is able to perform: which seemeth not to have been enough observed by those which have hitherto searched into the nature of things, who have strained to break through those great lets, only by the force and strength of wit, and the assaults of continual diligence; whereas notwithstanding the understanding left unto itself, like a naked and empty hand, is able to do no great matters: but every thing is more easily and certainly accomplished with helps, and instruments. Therefore herein it will be requisite to be furnished with some Rules, by application whereof unto things themselves, and to all opinions, and decrees concerning them, we may be able to discern necessary things, from such as are not necessary, profitable things from unprofitable, and truth from falsehood. Such a kind of rule, for the searching out of nature, seemeth to have been found out by the famous Lord VERULAM: A certain artificial induction, which indeed is the only way to pierce through into the most abstruse secrets of Nature. But because this requireth the continual industry of many men, and ages, and so is not only laborious, but seemeth also to be uncertain in the event and success thereof; hence it comes to pass, that though it be a most excellent invention, yet the most part of men neglect it as unprofitable. Yet notwithstanding it is of no great use, or advantage towards our design of Pansophy, because (as I said before) it is only intended for the discovery of the secrets of Nature, but we drive and aim at the whole universality of things. It will be therefore requisite for us to search out some other more universal Rule, which perhaps God of his great mercy will upon our diligent endeavour vouchsafe to reveal unto us: who therefore hides himself, that he may be sought, and therefore will be sought that he may be found, Esay 45. 14, 15, 19 He which hath inflamed thine heart to seek him (saith Beatus Fulgentius ad Monimum) will by no means suffer thee to lose thy end of seeking; for his faithful promise can by no means be made void, which saith, Ask, and ye shall receive, Seek, and ye shall find, Knock, and it shall be opened unto you. Being now therefore about to unfold, what God hath revealed unto us, and given us to see upon our ask, seeking, and knocking. I first crave, and humbly beg the pious attention of all such as are able to judge of things of this nature. And for the thing itself I will briefly dispatch it in a few Aphorisms. 
1. There are three things which accomplish that knowledge which is possible for our condition, yea, which rather raise it to a kind of Omniscience, the knowledge of God, Nature, and Art.   
By art we understand whatsoever is compassed by humane industry, as our thoughts, words, and actions: by Nature we mean whatsoever comes to pass of its own accord by those dispositions implanted in things: by God, all that power, wisdom, and goodness, which lying hid from eternity, hath hitherto displayed itself unto us, either in divine words or works: he that knows these three, knows all things, for of these three the whole world consists. 
2. A perfect knowledge of these three ought to be sought for.   
Lest we should think we have enough, if we know something of God, something of Nature, and something of Art, (for so much may be said of the veriest fools and idiots) but that we may have a full and perfect understanding of all things that may be known. 
3. Knowledge is then only perfect, when it is true.   
For if it be not true, in stead of realities, it exhibits phantasms, and ends in a mere mockery. 
4. Knowledge is true, when things are known as they are.   
For if they be otherwise apprehended than they are, it is no knowledge, but error. 
5. Things are known as they are, when they are known according as they were made.   
For every thing is so as it was made, or else things must have degenerated from that they were. 
6. Every thing was made according to its proper Idea, that is according to to such a conception, by which it might be such as it is.   
For unless things could be, they should not be, and unless they could be such or such, they should not be so: that possibility therefore of being such, or such, is called an Idea, whereby a thing is such as it is. 
7. Therefore all things that are, are made according to their Ideas, whether they be works of God, of Nature, or of Art.   
For seeing an Idea is a certain rule of things, God cannot be thought to do any thing without Ideas, that is, without a certain rule, as who is of himself the rule of all rules: So likewise Nature when she effects most orderly works, cannot work without a rule; as neither can Art, which is nature's Ape. 
8. Art borrows the Ideas of its works from Nature, Nature from God, but God hath them only from himself.   
It is commonly enough known, that Art is lame without Nature, that Art is the daughter, follower, and imitator of Nature; and as truly may we speak it of Nature in respect of God, that without him she can do nothing, that she is his daughter, follower, and imitator. But God imitates none but himself, because he neither can, nor will do otherwise: he cannot, because he can behold nothing but himself in his infinite eternity: whence then should he borrow either the beginning, or rule of his works? Neither will he, for seeing he is most perfect, he can will nothing but that which is most perfect: now nothing can be said to be most perfect, but that one, only eternal, and perfect good, which is himself. If any man say, that God did take liberty to himself to think of other rules for the forming of things, I ask then to what end he did so? If God do nothing in vain now in his ordinary concurrence with Nature, why should he be thought to have done so at the beginning? why should he bethink himself of any other way, when himself was the most infinite pattern of all perfection? Was it, that he might conceal his own Majesty, No; for it was his own good purpose to display it visibly, Rom. 1. 20. Was it that he might manifest the depth of his wisdom by that looking off from himself? Neither; for this would prove a diminution of the fullness of his glory, if he could find out any perfection, which was not in himself, which is impossible. Therefore it is most certain, that both the creatures, and their Ideas have issued from this one fountain. And seeing that among the creatures every agent naturally labours to assimilate its object unto itself, why should we not acknowledge the same in God, who hath imprinted this property in the creatures? especially seeing God can find nothing fit to be the end of his works, but himself. Therefore we conclude that God takes from himself the rule of his works, as well at the end of them, and power to effect them; the matter only whereof the creatures are composed, and wherein they differ chiefly from their Creator, he takes out of nothing. 
9 God therefore in framing of the world, figureth out himself so as the creature is wholly proportioned to the Creator.   
Even as the impression answereth always to the stamp, although sometimes it be more, sometimes less evident; whence arise divers degrees of this proportion. So the Son of God is called the express image of his Father, Heb. 1. 3. And yet man is said to be made after the image of God, Gen. 1. 26. 1 Cor. 11. 6. Yea, and all other things are said to resemble him in some sort; for it is said, that the invisible things of God are seen from the beginning of the world in those things which are made, Rom. 1. 20. and that in the greatness and beauty of created things their Creator may be proportionably known, Wisd. 13. 5. And hereupon it was that the Gentiles entitled Nature not only the Daughter of God, but said that its self was God. Nature is nothing else, saith SENECA, but God, and divine Law implanted in the whole world, and all its parts, de Benef. 4. c. 7. 
10. And because all things are partakers of divine Ideas, hence also it comes to pass that they partake one of another, and are proportioned one to the other.   
For those things that agree in any third thing, agree among themselves. 
11. Therefore the conceptions of all things are the same, nor is there any difference, but in the manner of their existence, because in God they are as in their 
* Vt in Archetypo,  Original, in Nature as in the 
* Ectypo,  Copy, in Art as in the 
* Antitypo.  counterfeit.   
Even as in a Seal the form is one and the same, which is first conceived in the mind of him, that graves it, or commands it to be graven: then as it is engraven in metal; and lastly, as it is stamped upon wax: For although it be threefold, yet it is the same, because the second is form by the first, the third by the second, each of them after the resemblance of that which is next before it in order. So these Ideas being first conceived in God, imprint their likeness in the creatures; and likewise the reasonable creatures in things, which they themselves effect. 
12. Therefore the ground as of the framing, so of the knowledge of all things is Harmony.   
That which the Musicians call harmony, is a sweet consonancy of diverstones: the like exact agreement is to be found in the eternal perfections of God, with those which are created in Nature, and those which are expressed in Art: for each of them is harmonious in itself, as also in mutual respect one to the other. Nature is the image of divine Harmony, and Art of Nature. 
13. The first thing required in Harmony, is that there he nothing dissonant.   
Musical Harmony is composed of most different, & contrary tones, and yet there is a certain consonancy to be found in their contrariety: So the whole world is composed of contraries; (because without them the Truth, and order, & essence of the world would fall) as also the Scripture containeth many things in it, which seem to oppose one another, all which notwithstanding have a perfect agreement in themselves, and so are to be disposed in our understandings towards a perfect Harmony; that so there may be an universal consent, as in Divine, so in humane works and words, all seeming dissonancies vanishing of themselves. The want of the understanding of this mystery, is the reason that Philosophers, and Divines do pick out of Nature and Scripture, one this thing, another that, opposing Nature to Nature, Scripture to Scripture, and thereupon drawing out contrary senses fall into contentions, and differences among themselves: which thing cannot choose but vanish of itself, if once the light of this universal Harmony do but appear. For Truth is one, and every way agreeing with itself. 
14. The second thing required in Harmony, is that all things have a perfect consonancy and agreement.   
It is manifest both in natural, and artificial things, that all are framed according to Harmony: So in a beast, a tree, a musical instrument, a ship, a book, an house, all the parts are necessarily proportionate, as to the whole, so to one another. But some men may make a question, whether divine things have any proportion with things natural, and artificial? for it may be thought, that it best becomes the divine Majesty to have nothing common with the creatures. But we must observe, that whatsoever is to be found in the counterfeit, is first, and by way of excellency in the pattern: so the river proceeds from the fountain, the shadow from the body, and the image in a glass from the thing it represents. Again, if the works of nature are so absolute, and exact, that there is no place left for new additions thereunto, (as GALEN confesseth, lib. 6. de usu part. cap. 1.) and if the nature of Nature be unchangeable, and unalterable (as TERTULLIAN witnesseth against Valent. cap. 9 29.) what then is Nature, but a lively image of him in whom all things are first, and by way of excellency, good, perfect, and unchangeable? Lastly, in the Scripture God attributes to himself ears, eyes, a mouth, hands, feet, an heart, a face, and back parts: also he styles himself, fire, a rock, a tower, an anchor: To what purpose is all this, if these things cannot represent God? but if on the otherside they can, and do represent him, than it is certainly no otherwise then he is, seeing the word of God is the rule of Truth. We are not ignorant, that all these things are spoken figuratively, (for we will not go a madding with the Anthropomorphites) but no man can deny, but that all these figures have their ground, and foundation in the proportion, and identity of the things themselves: For every thing must first be, before it can be predicated. Therefore as artificial things are proportioned unto things natural, so are natural things unto divine. 
15. The third property of Harmony is, that though the variety of sounds and melodies be infinite, yet all ariseth out of some few principles, and certain different moods.   
For all different harmonies, whatsoever have, or can be invented, arise only from seven notes, and three concord's. All corporeal things that are contained in the world, are composed of those few elements, and some few differences of qualities: and so of the rest: So that the multitude and variety of things is nothing else but the various iteration of the same things: As for example upon a tree, though there are millions of leaves, yet all are of the same figure, colour, and virtue; yea, and all trees of the same kind through the whole world grow after the same sort, and have the same active and passive dispositions. So also the trees of several kinds agree in many things among themselves. 
16. Therefore all things will be known, if their principles, and the manner of their differences be discovered.   
For as in Music, he that knows the nature of the several tones, and moods, will easily be able both to sing, and compose any kind of melody; yea, such a way is found out, that players on Instruments, are able by looking upon one only general Base, to play many parts at once without any kind of discord: so also it is infinite, that he may both understand, and perform, that doth but comprehend the general natures of artificial, natural, and supernatural things. As for example, he that knows what fairness or beauty is of itself, and whereof it consists, will easily be able to know what is meant by a fair soul, a beautiful body, a fair colour, fair manners, or the like. Again, whatsoever doth not agree with that Idea, will easily appear not to be fair or beautiful. The opening of these fountains will afford us the knowledge of a world of things. 
17. Now these common natures of things are to be abstracted from the things themselves, and to be laid for the common rules of all things.   
As for example, the nature of fair, good, perfect, profitable of life, sense, etc. is to be sought for in things which are fair, good, perfect, etc. And this must be done by a prudent, and diligent separating of those things which are not of the essence of beauty, goodness, or perfection; until the forms and natures of them remain cleared from all other conceptions. For all things that are, have their common nature, or conception, whereby they are: therefore they all necessarily meet in some common manner of being: as also all living things in some manner of life; sensitive creatures in their sensation: and those things that are beautiful in some manner of being, for which they are so called: and so of others. If therefore such common notions, and Ideas were accurately abstracted from all things, it would prove a general key to let us in unto the knowledge of things, a rule for all sorts of operations, it would point out many new inventions, and be the touchstone of all opinions, in a word, a most large field for all pleasant speculations. 
18. But these rules of Truth must be abstracted from such things as cannot be otherwise then they are, and such as are obvious to every one for making experiments in them all, I mean from natural things.   
For Divine things are of themselves unsearchable, and are known only so far, as they are shadowed but in nature, or revealed by the word of God: on the other side, Art borrows all its reason and certainty from Nature, and is often deceived. Therefore the field of Nature chiefly is that, wherein we must search for these Ideas, yet not neglecting the help of God's word, the holy Scripture, wherein the truest, and amplest designment of the works of God (that is, what he hath done, doth, and will do, and to what end) is to be found. Therefore the rules, whereby our Pansophy is to be evected, must be borrowed from these two, Nature, and Scripture, whereby all things great and small, high and low, first and last, visible, created and uncreated, may be reduced to such an Harmony (or Pan-harmony rather) as which is true, perfect, and every way complete, and satisfactory to itself, and to things themselves.  
Thus far have we proceeded in the laying down of rules for the revising of all things anew: It follows now, that we declare the manner how they are to be disposed of. For we think such a method is necessary for our Pansophy, as is absolutely perfect, whereunto nothing may be added, and such an one as may so knit men's minds unto the things themselves, that they may find no end, but in the end, and may first reap some solid fruit of their endeavours, before they perceive any difficulties therein; which we conceive may be attained,  
1. By an accurate Anatomising of the whole Universe, if all the veins, and joints thereof be so cleared, and laid bare, that there may nothing lie hid from our sight, but every thing may appear in his proper place without any confusion.  
2. It is necessary, that the true signification of words (especially such as are of more general use) be fully agreed upon, that homonymies, and ambiguons expressions breed no more dissensions; and this will be effected by accurate definitions of things, such as Mathematicians usually premise before their demonstrations.  
3. Next after the divisions and definitions of things shall follow their Rules, Laws, and Canons, with their demonstrations annexed.  
4. It is also requisite, that both divisions, definitions, and Canons, should be 1. very clear and perspicuous, 2. of certain use and benefit, 3. altogether true 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , in themselves, in all times and places. For the want of these three conditions, hath not without cause been hitherto excepted against, both in the writings of Philosophers, and Divines. Many things are set down so obscurely, that even Mercury himself would want another Mercury to explain them. Many things again of very little, or no use, and some things which are only accidentally true. For example, that Metaphysical Theorem Substantia non recipit magis & minus, is neither true, nor if it be true, is it of any use. For he that is fully grown up is more a man then an Embryo, or infant in the womb: An Eagle is more a bird then a bat: The Sun is more light than the Moon. And is it not a vain thing to say, every Hog is an Hog, and every Horse is an Horse? For who would gainsay this, or who needs to be told it? Therefore the precepts of Pansophy ought to contain nothing in them, but what is worth our serious knowledge.  
5. The general precepts of Pansophy ought to be nothing but real and practical axioms, that is, sentences gaining credit of themselves, not to be demonstrated (a priori) but only to be illustrated by examples: as which, so soon as they are understood, cannot but be allowed by all men for a rule of truth. For such general notions naturally stamped upon our minds, will be like firebrands to kindle the light of truth, that it may shine unto us in all particulars, and withal will be the first moving wheels in all our operations. But we must have a special care, lest we admit any things for axioms, which are not so indeed. For it is not without cause that the L. VERULAM, STRESO, and others complain, That the vulgar Canons in Logic are so far from being exact rules of truth, or useful in demonstrations, that they serve only for disputation, which is performed by excepting, distinguishing, limiting, instancing, and retorting, and indeed appears to be nothing else but a learned brangling.  
6. All particular theorems throughout the whole Pansophy, must be only special diductions of those generals, which went before, without any new addition; as we see it comes to pass in the growth of trees, and living creatures, new boughs, or members are not brought forth ever year, but the former only grow towards perfection. Pansophy being prepared after this sort will be, 1. Easy to be apprehended, for one thing will issue out of the other; 2. It will be satisfactory in matter of truth, when all things that follow are grounded in those that went before; 3. It will be of excellent use: For it will be as a clear mirror, wherein to behold the natures and grounds of all things that can be known: And indeed such a book would not only prove a Nursery for all sort of knowledge, but it would also water it, and make it take the deeper root: so that learners should no more be alured by persuasions, but rather compelled by demonstrations to assent to that which is truth, which is the only way to make one firmly grounded in knowledge.  
As it is not usual therefore among Mathematicians to say, PYTHAGORAS affirms, that three times three are nine, or EUCLIDES makes three sorts of continual quantity, a line, a superficies, and a solid body. All Geometricians agree in this, That the three angles of a triangle, are equal to two right angles; and he would be hissed at, that should in such things vouch their authorities; but their manner hath been to prove by demonstration, that those things are so, and can be no otherwise, though there had never been any such as EUCLIDES or PYTHAGORAS: So we would have men ashamed to allege authorities hereafter, either in Metaphysics, Physics, Ethics, or Politics, wheresoever reason may suffice.  
Now we have designed this in such a method, as that the whole work of Pansophy may proceed on without any repetitions, and that the succinctness, and brevity thereof may not (though the work be full of closely-couched solidities) make it the more obscure: for seeing it proceeds on by degrees, those things that go before will easily cast light upon such as follow. And so may that rule of fortification, No place defends itself, but is defended by another, be happily put in practice also in writing of books, if all things that are delivered, receive both light and strength from such as were formerly known,  
But in matters of greater moment, the authority of the holy Scripture will be requisite to be added, as the witness of God himself: as also such things must be showed, and manifested to the very senses, that every man may have liberty to make experiment himself of their truth: that, as among Mathematicians upon the demonstration of a Theorem necessarily ensues the perfect knowledge thereof, and also a Problem being demonstrated the effect certainly follows: so the precepts of Pansophy may supply us with a certainty both of knowledge and operation.  
7. But if there remain any thing, which cannot be so certainly demonstrated, and yet is profitable to be known, let such things be referred among those that are farther to be enquired of, or else the reasons of both parts may be set down; that every one may have liberty to use his own judgement in inclining to either part; as also that an occasion may be prepared for some or other afterward to dissolve those doubts, and to find out the certain truth of them. For God communicates his light unto men, but by degrees, and we know that soft and fair goes far. In the mean while, such things, as shall be perfectly demonstrated, though perhaps they will be few in number, yet they will be of excellent use. For it is far better to possess a certain, full, and perfect knowledge, though but of few things, then to tumble about in uncertainty through the whole intellectual world.  
Now between this book of Pansophy (if it be once perfected) and other books of continual use amongst us, there would be as great difference, as there is between a musical instrument exactly framed for a full harmony, and many others that are bounded in compass of a few notes, and out of tune: or as there is between a tune accurately set, or pricked (by looking on which alone an Organist or other Musician is able to express most various melody) and those Sets of Musical books in parts, which can only be made use of by many together, and perhaps many times are full of discords.  
Which book so often as I consider with myself, how greatly it would advance the study of Wisdom, I have not, nor do not cease to put up my humble requests unto God, that he would please to stir up some Noble, and Heroic minds for the kindling of so great a light in the world. And seeing that he hath made me one of those, who are sensible of humane imperfection, and do earnestly desire that things may be brought to a better stay: I thought that I should not transgress the bounds of my duty, if I myself should make trial, whether his divine goodness would make use of me (for that heavenly wind bloweth where it listeth) for the communicating some small light unto others, or at least, that I should be a spur unto others, upon whom that divine goodness hath bestowed more leisure, parts, and learning for the effecting of greater matters of this sort, then can be performed by me. And what blame can it be to me, if my desires have been very vehemently bend towards the benefitting of Christian youth, either by myself, or others? yea, and I did greatly fear, lest this so necessary a design should go no further than men's desires, if myself should publish my own good wishes only. I have therefore attempted something according to that little which God hath bestowed upon me, that by that small taste, I might be the better understood, and others also whom God shall please to excite thereunto, may have an example for to follow.  
But I may not pass over in silence, what the occasion was, which set me upon so great a work, as also what order, and method I have used in the compiling of it, and lastly, what success I have found according to mine own apprehension: all these I must say something of, because without propounding my own intentions, I cannot expect from others either any sound or favourable censure of them. But for that which I have performed herein, it shall speak for its self in our book of pansophy, by perusing whereof it will be easy for judicious minds to resolve themselves.  
It is now above twenty years since I was first touched with this desire of searching out some means for the easing of those difficulties, that are usual in the study of learning, and that by occasion of mine own unhappiness, which, alas! deprived me of the most part of my youth. For losing both my parents, while I was yet a child, I began through the neglect of my guardians, but at sixteen years of age, to taste of the Latin tongue. Yet by the goodness of God, that taste bred such a thirst of desire in me, that I ceased not from that time by all means and endeavours, to labour the repairing of my lost years: and now not only for myself, but for the good of others also. For I could not but pity others also in this respect, especially in my own nation, which is too too slothful, and careless in matter of learning. Thereupon I was continually full of thoughts for the finding out of some means, whereby more might be inflamed with the love of learning, and whereby learning itself might be made more compendious both in matter of the charge, and cost, and of the labour belonging thereunto, that so youth might be brought in a more easy method unto some notable proficiency in learning. But being shortly after at the age of 24. called to the service of the Church, because that divine function challenged all my endeavours, these Scolasticke cares were laid aside until five years after: when being by God's permission banished my country with divers others, and forced for my sustenance to apply myself to the instruction of youth, I gave my mind to the perusal of divers Authors, and lighted upon many, which in this age have made a beginning in reforming the method of Studies, as RATICHIUS, HELVICUS, RHENIUS, RITTERUS, GLAUMIUS, COECILIUS, and who indeed should have had the first place, JOANNES VALENTINUS ANDREAE, a man of a nimble and clear brain: as also COMPANELLA, and the Lord VERULAM, those famous restorers of Philosophy: By reading of whom I was raised in good hope, that at last those so many various sparks would conspire into a flame: yet observing here and there some defects, and gaps as it were, I could not contain myself from attempting something that might rest upon an unmoveable foundation, and which if it could be once found out, should not be subject to any ruin. Therefore after many workings, and toss of my thoughts, by reducing every thing to the immovable laws, and rules of Nature, I lighted upon my Didactica magna, which shows the art of readily, and solidly teaching all men all things.  
According to the Canons and rules whereof, when I had assayed a compendious way of teaching the Languages, and had published it (under the title of Janua Linguarum reserata) that so I might see how others would approve of it: it happened that it was accepted 
A Gate of Languages.  with much applause, and unanimously approved by the learned, as the true, and most genuine way of teaching the languages. Whereupon I apprehended a new occasion to be offered me of attempting to make an open gate unto the things themselves, or if you will, a key of humane understanding, whereby it might have access unto all sorts of things. From which work, if it proved successful, I thought there was so much more benefit to be hoped for, by how much it is better to be wise, than to be able to prattle a few Latin words.  
There wanted not some indeed, who were of opinion, that such a Gate or Key of the things themselves, was altogether impossible: for I did communicate my intentions with my friends: yet that persuasion which I had conceived of the universal, and constant harmony of things, did encourage me very much to think that all such things as come in the compass of humane understanding, might be reduced unto some certain rules, which being finite, and perhaps not very many in number, yet should be of infinite use. For thus I reasoned with myself: If the tongue, that nimble intepreter of the mind, when it doth most luxuriate in variety of expressions, is yet so bounded, that of necessity it must utter all conceptions of the mind in a few words, why may not also those wand'ring conceptions be reduced, and brought into bounds according to the nature of things themselves? For although things as they are in themselves may seem to have a certain infinity in them, yet is it not so indeed: for the world itself (that admirable work of God) is framed of a few elements, and some few kinds of forms: and all Arts whatsoever have been invented, may easily be reduced unto a summary and general method. Because therefore things themselves, and their Conceptions, and Words the expressions of those Conceptions are parallel one to the other, and in each of them there are certain fuodamentalls from which the rest of them result: I thought that it is not impossible, to collect also the fundamentals of Things themselves, and their conceptions, as well as hath been done already in Words. Also the practice of the Chemists came into my mind, who have found out a way so to clear, and unburden the essences, and spirits of things from the surcharge of matter, that one small drop extracted out of Minerals, or Vegetables contains more strength, and virtue in it, and is used with better success, and efficacy, then can be hoped for from the whole, and entire lump. And is there no means to be found out, thought I with myself, whereby the precepts of wisdom (so divided in the several enclosures of Sciences, yea and infinitely dispersed out of their due bounds) may be united and concentred together? why should I despair? All despair is a dishonour to God, who hath promised to hearken unto all, such as ask, and seek, and knock. Therefore I concluded with myself, that it was possible to plant such an universal Nursery of learning.  
And then in the name of God I set upon this work, observing the same method herein, which I used in composing the Gate of Languages. First, that (as I did there with all the words of the Latin tongue, so here also) all things worthy of man's knowledge should be collected together, as into a treasury. Secondly, that nothing should be set down above once, unless only such, as by reason of their connexion, and relation with others were necessary for the others explication. Thirdly, that nothing should be set down but in its own place, and proper sense, according to the most natural order of things, and in most clear expressions, that herein might be summarily, and clearly learned all things that are contained in all books, and libraries, and in the whole world itself. Which if we had so effectually performed, as to set open a Gate to the understanding of all things, and all books, without the help of others to guide men therein, it may be we might have shared of that praise which TIMOTHY BRIGHT ascribes unto such, as are inventors of brevity, and perspicuity. For saith he, Among all the parts of Philosophy, wherein such as are lovers of Truth, and of the best things, have taken pains, there is none more profitable for life, or which gives the mind a more real content, then that which helps the other Arts with brevity and perspicuity. Therefore we ought thankfully to acknowledge their endeavours, who have bestowed their pains to this end, that learners may be eased of all tediousmesse and prolixity, and freed from all ambiguous labyrinths, and thorny difficulty. (super Scribonii Phys. cap. 1.)  
It suiteth very near with the present case, for when we first attempted this work, our intentions aimed no farther than only at a short and perspicuous comprehension of all things that are to be known. But in the progress of the work, God's goodness suggested a more sublime care, and thought into our minds, that we should labour to rectify all things so, as we might have them truer, and better, and more fitted (for us Christians) for the intents both of this present, and the future life. Of the necessity of which intention, I have already discoursed sufficiently. That therefore this work might indeed prove a Gate, not only into the reading of Authors, but rather into the whole universality of things, I referred hither all things, that I could find extant either in divine or humane works or writings: not by an unprofitable, and superstitious diligence, making Catalogues of all, and singular things, but rather by a true discovery of the grounds of all things, and in things of greater moment, by a more special explication of what is most observable, which might easily conclude the rest. Whence perhaps some things will be here found out, and pointed at, not only such as are newly invented, but even such as remain still to be invented, which are no where else to be found. For we have found ourselves so far carried in this new, and general order of things, that no man seemeth hitherto to have reached thereto.  
And to the end that this book might also prove a door into the holy Scriptures, I have endeavoured to insert all the decrees of holy Writ every one in his place among the rules of Pansophy, & to bring most of the histories thereof for examples: to this intent, that Youth being acquainted with all those great, and precious promises bestowed upon us, by which we are partakers of the divine nature, (2 Pet. 1. 4.) may not only be fore-armed against the infection of profane authors, when time shall require the reading of them, but also against all other stumbling blocks in the whole course of their lives. 2. I have laboured to bring in all the most obscure passages of Scripture in their proper places, that so the due citation, and alleging of them might be as a Comment, and clear apprehension of their meaning, (of which kind of places of Scripture there may be annexed a particular table.) 3. I have laboured so to make use of the Phrases, and acute expressions in holy Scripture throughout my book, that youth may be acquainted both with the matter, and stile of the holy Spirit, and may not easily meet with any thing in the whole body of the Bible, which they knew not formerly. Neither do we addict ourselves unto any particular sect in our divinity, but we deliver the universal, and Catholic Truth: as for those things which lead unto dangerous byways, whence it is hard to find the right way out, we meddle not at all with them. For we judge it better to be ignorant of some things, than to know them amiss (as the Apostle intimates, Philip. 3. 15, 16.) Although I hope our grounds, and fundamentals are so well fitted, and so firmly closed, that the understanding Reader will easily judge, that there remains little danger of byways, and errors, most part of stumbling blocks being removed out of the way. For as it is impossible for him, which in two contradictory propositions (of which many may be found in the Scripture according to the letter) addicts himself irreconciliably unto the one, but that the other will urge, & strain him very far: so also it is impossible, but that they being reconciled, & combined together in a true, & middle sense, all difficulties, scandals, & doubts will vanish of themselves to the great rejoicing of our minds. For by this means whatsoever truth there is in either opinion, it groaneth sweetly into one, & whatsoever is vain, or erroneous on either part, presently it disappeareth; which that it is the only means of uniting all truths in the centre of harmony, & of ridding all controversies out of the world, we have already declared.  
For our order of handling the Sciences, we hope that by God's grace we have attained so far as that men may find here an handful of such a method, as doth divide and dispose things for our sight, according as they are. For I trust we have discovered the true veins of things in our Metaphysics, which if we follow them will most easily conduct us unto all individuals, and to the true nature of the least and nicest conceptions and words: so that we may hereby make a new Anatomy of the Universe, and truer than any hath hitherto been seen. Neither do they consist of such intricate subtleties, as can be discerned only by the learned, and those that are already versed in such matters, but they are so plain and pervious unto any, though but of moderate apprehension, that even children of eight years of age may easily conceive of our whole Metaphysics, and (by benefit thereof) of all the inferior Arts, and Sciences with very little pains, but with much delight, and contentation. That which is the strength, and nerves of Science, I frame it into Aphorisms, or Axioms, but, as I hope, into such as are true and solid, not such as are trifling, and exposed to the blows of contrary instances and exceptions, not such as must be defended with the weak shields of limitations, but such as will persist unmoveable of themselves, by the lustre and force of their universal Truth. Neither in the delivery of these things, though evidently true, do we presuppose any thing, as if we would gain men's assent by stealth or flattery, but we premonstrate rather, that is, we deduce one thing out of another continually, from the first principles of Metaphysics, until we come to the last, and least differences of Things: and this with such evidence of truth, as the propositions of the Mathematicians have, when they are demonstrated, so that there is a necessity of yielding to the last as well as to the first, for the continual, and no where interrupted demonstration of their truth. Only in our introduction or books of the Praecognita) we could not observe this course, by reason of the causes of things not yet delivered. Therefore there we deal with humane understanding, as horse-riders do with colts, when they first break them. For at first they use easy bits, such as will rather delight then trouble them, and run them first on smooth and pleasant grounds, before they use them to the ring.  
One thing is singular, and even wonderful in our Method, that all the chiefest divisions of things are made by a Trichotomie, which I protest I sought not by any superstitious affectation, but that it offered itself freely unto me in things of greatest moment, even from the first attributes of things (One, True, Good) that I was for 
Unum, Verum, Bonum  a while at a stand, being amazed with the newness of the thing. But being erected in expectation by those examples that I first lighted on, I began to try it other where, and found it every where to proceed. Therefore not daring to oppose the truth of things, which represented itself so in a threefold mystery, but rather heartily embracing so great an harmony of the sacred Ternary, I prosecuted it in other things also, without offering them any violence (as I am fully persuaded) but even as they divide themselves of their own accord. And I thought this would be very profitable for learners also: First, in regard of their memory, which useth to proceed methodically, both in bestowing, and reviving of things. Secondly, for the understanding of the things themselves, because their nature doth for the most part discover itself most clearly in this way; wherein I appeal unto the judgement of all such as shall piously, and seriously, and in the fear of God, weigh these things: being confident, that thereby they shall perceive not any vain fancies, but even the truth of things themselves. Let therefore this Christian Pansophy, unfolding the Ternary mysteries be sacred unto that eternal Trinity, JEHOVAH, God only wise, Almighty, most good, and ever to be worshipped.  
Let no man be offended with the word Pansophy; we know there is but one truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only wise God, Rom. 16. 27. That which we profess, is humane Pansophy, or the knowledge of such things as God will have us to know, together with a discreet ignorance of such things, as our great Master hath concealed from us. Secret things belong unto the Lord our God, but such things as are revealed, unto us, and to our children, Deut. 29. 29. and we counsel men not to neglect these things by a careless, and unthankful ignorance of them. And because in Christ are hidden all the treasures of wisdom, and knowledge, Coloss. 2. 3. and we chiefly labour to unfold the mysteries of Christ, that men may understand how by him, the eternal wisdom, and power of God, all things have been, and are to be made, until the end come (when he shall have delivered the Kingdom to his Father, and shall have put down all rule, and all authority, and power, 1 Cor. 15. 24.) and that they may yield themselves to the guidance of his Spirit; seeing, I say, we teach such things, why may we not justly assume unto ourselves the teaching of the true and saving knowledge of all things? It becomes us Christians, and none others, to profess Pansophy, for out of Christianity, there neither is, nor can be any Pansophy. Which AUGUSTINE of old mantained (lib. 3. contra Acad. cap. 19) proving that only Christianity is true Philosophy. And not without cause, for seeing divine revelation is no where to be met withal, out of the Church, and without it our understandings can reach no farther, than this present life, and our lives themselves are so short, that we begin even to die, when we begin to live; what can there be considerable in such wisdom as is gathered only from the senses, & from natural reason, which is not much before them? It may in deed for a few days feed us with some painted joncates, and afterward send us empty away. He therefore is wise in deed, who is wise for eternity: Yet so that he learn withal, for to pass over this present life with as much wisdom as may be. Worthily was it said by a Spiritual man, Christians only may be said to know, because they have it from God, all others do but trifle, because they have it of themselves. And I will add, that true Pansophy is the only way to holy ignorance, because it alone teacheth us, how all our knowledge is but like a shadow, if it be compared with the splendour of that eternal wisdom which is in God. We have therefore a threefold ground, why this manner of study, which we counsel others to, and which we are now about, should be called Pansophy, or Universal Wisdom. First, in regard of the proportion of the things themselves to humane understanding, for we would not have them torn asunder one from another, seeing the understanding is capable of them all. Secondly, in respect of the Sciences themselves, which we propose not as several, and divers, but as one Science comprehending all things within its own compass. Thirdly, in regard of those, for whose benefit it is intended, I mean of all Christians in general: so that the fruit of this work may be reaped by three sorts: by the learned; by Youth in Schools; and by all the vulgar in general among Christians.  
But because we have not undertaken to write a perfect Pansophy, but only the Gate thereof, we do not prosecute all things, (which would be infinite, and far beyond any one man's abilities) but only the hinges and bases of all things. And s●eing I profess myself a Divine, who do, and aught to make it my chiefest end, to show others the way how they may see through visible, and external things unto those, that are invisible, and eternal; who can justly blame me, if I have passed over some things more slightly, which conduce to this end? Of which sort is almost the whole Science of the Law, which is employed in nothing but contentions about earthly and transitory things, that is, in trifles, and vanities. And the Lawyers themselves confess that there is little sublime wisdom in it. For BEFOLDUS, one of the most famous Lawyers of our age (near the end of his discourse concerning the comprehension, or content of all the Arts and Sciences) writeth thus. I may justly determine that that high, & excellent learning, which men for the large extent of it, call Polymathie, is exceedingly beholden to Divinity, and not a little to Physic, but the Law only contributes very little towards it.  
Therefore I do not go about to excuse the matter, that I being a Divine should attempt to circumscribe this Polymathy, I will rather rejoice, that God pleaseth to honour me by making use of me (how mean an instrument soever) for the discovering of his goodness unto men. I account the Gospel, which Christ hath committed to me, most sacred, and dearer than my own life, neither do I desire or endeavour any other thing, then to be found a faithful dispenser of his mysteries. But because I know, that Christ hath said unto PETER not only, Feed my Sheep, but also, Feed my Lambs, John 21. 15. I am most confident that it is the duty of all Divines to take care, that as well these, as the other, may be brought back unto the rich pastures upon the high mountains of Israel, where they may lie in a good fold, and feed in a fat pasture, Ezech. 34. 13, 14, 15. that those Sheep, and Lambs of God's flock, may be gathered together again, especially then when the beasts of the field cause them to be scattered one from another. Therefore with the Prophet, I will bless the Lord, who wakeneth mine ear, that I should be, as he that attendeth and learneth.  
Neither will I stand to excuse the rudeness of my stile; as for tickling of men's ears, neither can I, nor will I do it. There are more then enough of such kind of men in the world: and there is more need of composing men's minds, that they may embrace pure, and untinctured wisdom, which may the better be effected, if things be nakedly delivered without any plaistring, or bravery of expressions. I desire nothing, but to express the sense, and therefore with PLINY, will rest upon the wisdom of such, as are good and learned, that they will prefer real benefit and profit, before graceful pleasing, and esteem better of a compendious, and close wrought serious matter, then of a lavish, and flashing stile.  
This is rather my desire and request, that men would not out of a precipitancy of judgement condemn things before they understand them, which I have great cause to fear. For I know there are many, that being bewitched with the great fame, and report of antiquity, will presently, though not without some blemish of indiscretion, reject whatsoever is new, as merely fantastical, and vain, not so much as deigning to give it the hearing, or perusal. But such men should remember that of SOLOMON, He that answereth a matter before he heareth it, it is a folly, and shame unto him, Prov. 18. 13. I desire not that any man should yield his assent to a thing he knows not, for to do me a pleasure, but that men would consider whether that which I offer, will impart unto them any clear light in things, and afford them the infallible rules of virtue, to which it doth pretend. For my own part, I am verily so persuaded by the testimony of the things themselves. Yet because the thoughts of mortal men are fearful, and their devices uncertain, Wisd. 9 14. I do hereby cheerfully invite all such unto the trial of it, whom God hath made so apprehensive and judicious, as that they are able to judge of the Universality, brevity, and Truth of things. Such I entreat, that laying aside the false glasses of former opinions, they would with free minds, and in open light behold this small Theatre of the world, and not to judge of things according to what they have formerly had by hearsay, but according to the things themselves, which we hold forth to be handled and seen. For unless they do thus, they will cast a cloud, not so much upon the things, as upon themselves: as he that looks through coloured glass, doth not colour, or alter the things he sees, but deceives his own sight. Therefore it is a thing worthy of men's care, that they hinder not themselves by heeding their own opinions more, than the truth of things. And I think that all discreet persons will take pleasure in it, if we once attain (according to the privilege which is common to us all) to look into things without any overseers, and that learners be not distracted with opinions of things, but have the things themselves, freely laid before them to see, and handle, and peruse. Neither let any man suspect that we remove other men's decrees out of the way, to make room for our own. We detest such kind of vanities. We neither have, nor do intend any other thing, but only simply to transcribe out of God's books, Nature, and Scripture, into a table for our own use, such things as concern this present, and the future life, according as they present themselves unto us; which if we do not fitly enough effect, it shall be our failing, and not our fraud. We are not of such account, that we should think to make Disciples to ourselves, yet daring enough to seek them for Nature, and for God. For this only end have we endeavoured this new Anatome of the Universe, that all such as love truth better than opinions, might be led away from other books, unto the greatest book of all: not that we slight all authorities; but because we know, that they are abused to the hurt and prejudice of the freedom of men's judgements, we hold it very fit they should be a while suspended, until there be liberty of piercing sufficiently into the things themselves. In deed in our first and second book of Pansophy, we cite some things out of Philosophers, for to establish the grounds of Pansophy, yet not in itself, but only in their minds, who being fore-clad with opinions, are to be stripped of them, even by persuasion of the same men, whom they have hitherto followed as their leaders. But more rarely afterward, and in matters of great consequence only, we cite some others, who have heretofore observed the same truths: yet not as Judges, but as witnesses, from whose testimony it may appear, that whatsoever hath been heretofore rationally concluded by any men, is necessarily coincident with those things which are wrought out of the bowels of Truth.  
Secondly, to the end, that a perfect, and solid judgement may pass upon this our design, it will be requisite, that all things be survayed from the beginning to the end. For unless a man understand upon what ground all things arise, and what coherence they have together, it will be in vain for him to think to give censure upon it by that which he hath snatched here, and there. For the most easy gradation of things being interrupted, causeth a stop, and difficulty. Every man is able to get up to the top of an high Tower, and to come down again, if there be steps for him to ascend by; but take away some few steps, and he is presently at a stand, or falls into a precipice. When a Painter begins a Piece, no man will be so rash, as to blur the first draught of it, though as then it hath no beauty in it; but he will stay till it is complete, and then he may have his judgement, whether it be answerable to the person. A Comedy cannot be judged by one Scene, or Act, much less by one sentence, because therein many things intervene, which seem very intricate, and absurd: but the Catastrophe or end will discover the whole Art, and Plot of it.  
And lastly, whether I have reached or not, unto that which I have propounded, yet I earnestly entreat the learned Readers, that they will not suffer me to fail of my end, which is, that these things may serve to the improvement of our age. For either I understand nothing at all, or else those things, which I make offer of, are really such, as may open the eyes of many to take better order for the studies of learning, and consequently for schools, Churches, and all mankind. Which shall be the first use of this our work, pertaining to those that are learned: that being excited by this new draught of true, solid, & universal learning, they may adventure upon some more perfect pieces than have yet been seen in learning's treasury. The mark which we have pitched, is such, that all men's endeavours ought to be levelled at, (unless they would have them for ever to come to nothing) we have clearly set in order such means, which infallibly lead unto that end, as also we have discovered the certain way how to make use of those means: and lastly, we give you a taste of all things, how they result into one only Art of Arts, among all things that are to be known. Wherein notwithstanding if any 'scapes, or failings happen to be espied, as that we have not sufficiently reached our own aims, or have not contained ourselves precisely within our own limits, I think I need not to frame any tedious excuse: because that most diffused multitude of things, which is able to tyre out any one man's diligence, and that intricate, and subtle variety of them, which is able to deceive the quickest eye, will, I hope, be a sufficient plea for my pardon, among such as are able to esteem aright of things. Especially, seeing nothing was ever yet invented, and brought to full perfection by any one man. And why should I, a weak man, assume that unto myself, which was never yet granted unto any? or why should that be required of me alone, which was never yet required of any? It is enough for any one man's diligence, or praise, (if any may be here admitted, where only God's glory is sought) to make a beginning of any thing, which may afterward be raised unto high perfection. But that it may be so raised, it is now to be committed to others industry, whose hearts God shall please to stir up thereunto, as he did in times passed to the building of the material Temple in his holy City Jerusalem. God, that he might excite them thereunto, commands the Prophet thus to expostulate with them, This people say, The time is not yet come, that the Lords house should be built. But is it time for you to dwell in your fieled houses, and this House lie waste? Now therefore thus saith the Lord of hosts, Consider your ways. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye cloth you, but ye are not warm; and he that earneth wages, putteth it into a broken bag. Thus saith the Lord of Hosts, Consider your ways, Haggai 1. Hear ye this also O ye, that are Leaders among Christians in Learning, and Wisdom, for it is even your own case. It is a frequent saying, This is no time for aspiring unto any higher sort of wisdom, that is reserved for the future life. And too many there are, that contenting themselves with these thoughts, set up their rest in a partial, and obscure knowledge of things, joined with a few private delights, and seek no farther. But what benefit ensues? Ye have sown much, it is the voice of God himself, (that is, ye have taken great pains in the polishing of your parts) but you bring in little: Ye eat, yea, ye devour books, and are not satisfied: Ye drink of every water you meet withal, and yet are not filled: Ye cloth yourselves, and cast as many mantles of authorities over you, as you can purchase, and yet you are never warmed by the light of Truth. O therefore consider your ways, and be encouraged to the building of a more stately temple for Wisdom to dwell in, whatsoever pains, and charge it costs us: That we may I say by Divine Art erect an elegant structure of Wisdom exactly answerable to the pattern, wherein may be no confusions, nor any thing that is frivolous, and unprofitable; but all things that are true, profitable, and desirable: That so men being weaned from the vain study of transitory things, and cleared of their high conceits of vanities, may be invited to draw out of the very fountains of truth, and goodness, and led unto the possession of real goods. Which may be effected, if such a gate of Wisdom be set open for Christian Youth, that they may come to behold the rich treasures of it. Which leads me to the second, and most wholesome, and seasonable use of this our work; to wit, for the instruction of Youth. For as new vessels are fittest for new wine (as Christ saith, Matth. 9 17.). So the minds of Children; like new, and pure vessels, not yet filled with vain apprehensions of vain knowledge, are most fit to draw in these new, and purer conceptions of things: and by this means will be accustomed, not to superficial, and opinionative knowledge, such as is usual for ostentation of parts, and for streperous disputations, and contentions: but to a more real, solid, and well grounded Wisdom: such as will serve for sound direction of the judgement, for multiplying of new inventions among men, and for a more perfect guide to lead us toward eternal bliss, the last end of our lives.  
And thirdly, our intention is, that this Amphitheatre of God's Wisdom, being thus raised, should be made common for all mankind, by inviting all Christian people of what rank, age, sex, or language soever, and bringing them in to see, and behold what admirable sights & pastime, that ever to be adored Wisdom of God exhibits unto all men in all times, and places. For every mother's child that comes into this world, is to be directed to the same end of God's glory, and his own eternal bliss: none ought to be excluded, neither man, nor woman, neither old man, nor child, neither noble, nor ignoble, neither crafts-man, nor ploughman, etc. For we are all alike, the offspring of God, Acts 17. 28. And it is said alike unto all, that come into the Theatre of this world, Come, and behold the works of the Lord, Psal. 46. 8. And lastly, all of us are to pass a tedious, and troublesome life, which breaketh, and afflicteth the spirit (as SOLOMON witnesseth) so that all have great need of preservatives against vanity, and refresh in their weariness, which helps can no where be found, but in the possession of true wisdom. We therefore desire, and entreat, that learning may not any longer be confined to the Latin tongue, and imprisoned in Schools, as hath hitherto been practised to the great prejudice, and contempt both of vulgar people, and languages: but that it may be communicated unto all Nations in their own languages, that all men may have occasion of exercising themselves in such honest, and good things, rather than, as is commonly used, to weary out themselves with the cares of this life, with ambition, drunkenness, and other like vain courses, and so to misspend, and lose both their parts, and lives. By this means also, languages themselves will be polished, as well as the Arts, and Sciences. To which ends we ourselves intent also, if God so please, to publish these our endeavours both in the Latin, and in our native tongue. For no man lighteth a candle to put it under a bushel, but on a candlestick, that it may give light unto all that are in the house, as Christ saith, Matth. 5. 25. And what profit is there in Wisdom, which is hid, and treasure, which is hoarded up? Ecclesiastious 20. 30. Those therefore that bend their studies to the seeking of Wisdom, aught to make it their endeavour, that they may herein follow the steps of Wisdom, which saith, Behold, that I have not laboured for myself only, but for all them that seek Wisdom.  
And upon this ground we have somewhat altered our title from that which was in our former work, calling this a Gate, rather than a Dore. It was enough that we called our entrance into the Latin tongue a Door, in this matter the word Gate seems to drive more nearly at our intentions. For one by one enters in at a Door, but whole troops through a Gate. A Door is shut as every one is entered in: but Gates in peaceable Cities, stand always open. And so the study of the Latin tongue, which we first endeavoured to open, is peculiar unto some few; but the desire of Wisdom is common unto all mankind. Those that will, or are necessitated thereto, enter in there: but it is the duty of all men living to come in hither, as we have already made it clear. Therefore let it be an open, and wide Gate which leads unto Wisdom. Grant O Lord, that we may on earth see some resemblance of that which thou hast foretold shall be in thy heavenly Jerusalem, that the Gates of it may not at all be shut by day, and there may be no more night there, Revel. 21. v. 25.  
Amen.   

A DILUCIDATION, ANSWERING CERTAIN OBJECTIONS, MADE AGAINST THE ENDEAVOURS AND Means of REFORMATION in Common Learning, expressed in the foregoing Discourse.  
By Mr. JOHN AMOS COMENIUS.  JOH. 3. 20, 21. 
Every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.  
But he that doth truth cometh to the light, that his deeds may be made manifest that they are wrought in God.  
LONDON, Printed for MICHAEL SPARK signior, at the Blue Bible in Green Arbour, 1642.   

TO THE JUDICIOUS, AND LEARNED READERS, LOVERS of Truth and Light, and Survayers of this DESIGN, All true happiness in CHRIST our Truth and Light.  
IT was a discreet and wise discourse, which the mother of those seven brethren Martyrs (2 Maccab. 7. 22, 23.) used to them: I cannot tell how you came into my womb, for I neither gave you breath, nor life; neither was it I, that form the Members of every one of you: But the Creator of the world, who form the generation of man, and found out the beginning of all things. The like may they say of the offspring of their minds, who out of a pious disposition to God, offer up, and sacrifice themselves, and their endeavours to him, to wit, that themselves are not the Authors of those things, which succeed well, but that it is God, who hath found out all the way of knowledge, and hath given it (by what instruments soever) unto Jacob his servant, and to Israel his beloved, as Baruch saith, Chap. 3. Vers. 36. And God himself ascribeth to himself the bestowing and conferring of wisdom, for the performance of his own commands, (Exod. 31. 6.) Now God commands not only when he speaks from heaven, and expressly declares, what he will have done, as he did to the Prophets: but also when inwardly he enlightens the mind, or outwardly ministers, and presents occasions of action (1 King. 17. 4, 9) such as may be easily observed by any one, who will but carefully heed, and note the footsteps, and guidance of Divine Providence in things both great and small. Myself (though the least of all) am not without some experience of the effectual concurrence, and sweet disposition of all things, by that admirable wisdom of our God: That we must needs confess every useful apprehension, or invention to proceed from God, and not from ourselves, and thereupon we may solace ourselves, though malice rage, and tear both us and our issue, which we have consecrated to God, because it is not chiefly our, but God's cause that is in agitation.  
Not many years since occasion was offered me by God's providence to compose a work for direction in teaching the Latin tongue, (as other languages also) more compendiously, according to the true series and order of Things, which by the persuasion of my friends, and approbation of superiors, I published under the Title of Linguarum janua (following therein the example of the Irish Fathers, of the College of Salamanca in Spain, who first gave me the hint thereof, which being commonly received into Schools with great applause, encouraged me to intend my thoughts for the framing of a Janua rerum: an entrance to the knowledge of things themselves. For I thought it not enough to teach what is called white, black, hot, cold, a plant, a man, an Angel, Heaven, God, Christ, etc. there is more need of teaching, what those things are, that the understanding may be rather acquainted with the essence of things, than with their names; which when I had assayed by some small endeavours, I was easily invited to the hope of a prosperous success of them. In the mean while D. PETER LAURENBERG sets out under the Title of 
* General knowledge, or wisdom.  Pansophia, an Encyclopaedia, or general comprehension of all the arts, which having viewed with great desire, and expectation, and not finding it answerable to the ampleness of the title (for nothing was therein contained of the object and fountain of true wisdom, which is Christ, nothing of the life to come, and the way thereto, etc. wherein to be wise is wisdom indeed) I thought it a fit occasion to supply, what was there wanting: that whatsoever is fit to be taught, and learned in Christian Schools, might be comprised in one Summary, and in such a method, which might instill the knowledge of all things into youth, more suddenly, and sound, and more suitablely to the intents both of the present, and the future life. For (to tell you by the way) my intent was to epitomise those books of God, Nature, Scripture, and man's Conscience, that what things soever are, they might be all here digested into one continued series and order, Divine Revelations might be applied to illustrate them withal, and the common and inbred notions and apprehensions of humane minds might be referred to their several uses. By this means we intended,  
1. To make the holy Scripture more familiar among Christians then formerly it hath been.  
2. To put into men's hands a Clavis, or Key, wherewith they might unlock most of the greatest mysteries, both in Nature and Scripture.  
3. To draw men more and more from the studies and cares of this life, to the serious thoughts of life eternal, and that by such means, as which those, who have been privy to the depth of our intentions, have and do still judge may be profitable for the bettering of men.  
There wanted not some (some five years since) who persuaded and urged me to the publishing of this work, as I had done the former. But in this I being not so adventurous, as before, nothing more could be obtained of me, than only for the discovery of men's judgements hereupon to publish the title thereof in the Frankford Catalogue of such books as were to come forth the next Mart.  
Hereupon it came to pass more than once, that this Title of Janua rerum, or Christian pansophy, was sold publicly, which soon after I recalled, not thinking it meet to blow the Trumpet before myself, especially in such things, wherein delay is necessary: yet being desired by an intimate friend (one that is piously ardent in his affections to the public good) to communicate some Idea, or Description of the work in hand, I sent him a careless draught of that, which I intended afterward to premise in manner of a preface to the work, which beyond my expectation, and without my knowledge, was printed at Oxford, (entitled Conatuum Comenianorum praeludia) with a good intent indeed (that so the Learned might partake of it, and pass their judgements on it) yet with an event not fully answerable to that good man's hope. For though many learned and worthy men, forecasting much good from such a work, encouraged us very much, and still persist to press us, not to relinquish the design, and some of more excellent spirits, and abilities, do promise their helping hands, and endeavours. Yet some there were, who thought us not excusable of strange and unusual rashness for attempting of things so impossible, and above the reach of humane understanding. And some also, which is worse, who from some words (used as they thought, not in an orthodox sense) gathered suspicions more than enough, fearing that some poison was mingled, or some monster lurked under the trimness of the method. Lastly, there were some, who seeing we deferred the publishing (though we had good reason so to do, lest the birth, which we desired might be vital, should prove abortive, by coming before the time) thought that we had fastened a cheat upon the world by promising that which was so much wanting, and pretending it as already near effected: or else that we had fallen under the burden, and all our promises were turned into smoke. All which laid together set us on work a fresh to write that which here thou findest (Christian Reader) for the better clearing, and discovering of our wishes, intentions, and endeavours. This was written by us, and printed, by the approbation and injunction of the Patrons of our Churches here (after a serious deliberation thereupon in a late solemn assembly) not to be made common, but to be communicated to those whom it may concern. Hence therefore you may know:  
1. That our draught of pansophy is no dream, but a real work.  
2. That here lurks no Monster, but that our intent is to unveil before all men's eyes, the true and amiable faces of Things, as they were form by that eternal wisdom, and imprinted in Things, that so they may be won, and instructed to reject those wicked and devilish disguises of false doctrine, and ill manners. For my purpose was not to coin any new Tenets, nor to burnish over old errors, but to collect together scattered Truths, both Natural, Artificial, Moral, and Divine; to digest them in such a continued order (that there might be no end, but in the end; and so digested to direct, and fit them for the ready use of Schools, or of any, who would desire to take a compendious view of the amphitheatre of God's wisdom. When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh? as saith the Apostle, 2 Cor. 1. 17. If any ill suiting expression hath passed, I wish it were unspoken, for I submit my self and mine to the Church's judgement. But let wise men judge whether it be fitting to reject a fair, and well proportioned body for one small spot or blemish. He that knows all things know, this, that my desires tend to no other end, than for the kindle of an universal light in men's minds, which God hath made me to find possible to be effected, by a certain well composed method borrowed from nature, whereby all the rivulets of humane observations, as also the greater streams of divine works, and words, are all reduced to their proper fountains, and again dispersed in their true veins, for the easier deriving of a more universal knowledge into men's minds than could formerly be compassed by such means, as have been used. For while prolix and tedious things are reduced to brevity, confused things cleared by distinction, obscurity manifested by light, all things become pervious, and transparent to the understanding.  
Yet here, because the deeper we dive into these things, the more doth the splendour of God's wisdom dazzle, and the multitudinous variety of his ways, and works distract us, the judicious Readers, and examiners of this design, may please to take notice, that we cannot but doubt of attaining so excellent an end (as is an exact, and lively representation answerable to, and worthy of the majesty, and dignity of the Universe) unless some do appear to lend us their helping hands, that else may sink under the burden of such a structure; which we think may justly be both expected and desired in a thing of common benefit.  
But indeed it is much to be lamented, that men's inconsiderateness should discover itself so far, as purposely to affront, rail upon, and reproach, yea even to wound such, as in a friendly way hold forth not a sword, but a branch of olive, being ready in stead of tumultuous opinion, s to exhibit and tender something towards more real, and exquisite science. Some examples hereof our age hath been acquainted with, and we ourselves have had experience of it, from such as had small cause so to do. Miserable, and lamentable! that men cannot remember, what difference useth to be put between Learning and Arms! Is it not enough, that the world almost, is consumed by the sword, unless pens also, and tongues be turned to swords? Let Arms bear that character of wrath, which an angry God imprints upon them, when he sends them into the world to be like that great and strong wind renting the mountains, 
1 King 19 11, 12. 13.  and breaking the rocks in pieces with earthquakes, and flames of fire: yet it is fit, that learning which is the instrument of wisdom, should be stamped with the the Character of divine presence, which comes in a still small voice, without tumultuous noise. Neither is there any thing more fitting, than that wise and pious men, wrapping up their faces, as it were in a mantle, should with Elias, stand waiting at the entrance of the Cave, to see, what favourable breath of God may blow from any part. Otherwise, what will the world be the better for those odious disputations, wherewith it hath so long contested? Wherefore laying aside that preposterous, and too long continued spirit of contradiction and opposition, let us with common endeavours search out the ways of God's wisdom, that so getting a taste of it, as it is sweetly diffused on every side, we may the more comfortably pass this mortal life, and be more fitted and prepared for that which is immortal. My desire is not to beg men's assents to this design, before it be understood, but that affection, and prejudice may not oversway reason. I wish it may be examined; but fairly, and by free and impartial minds: because anticipated thoughts, & respect of men more than of things themselves, to gether with the humour of defending old opinions, rather than of searching for the Truth, do keep in bondage, and enslave even the nimblest wits. I oppose no man, why then should I be opposed? I declare the means of reconciling those, who are any ways devoted to Truth, why should any be irreconcilable towards me? Although I confess, 
— Monitis sum minor ipse meis,   
I am not able fully to effect what I pretend, yet am I therefore worthy to be hated? It was not confidence of any extraordinary learning, or strength of parts which moved me to attempt to describe the bounds of universal wisdom: but because I know, that that which God hath put into my mind, will be most profitable to the world, I thought that no occasion ought to be lost, for the inciting of others, who are more able to set about such a great work: so that I chose rather to venture myself into the view of the world, than to reserve in mine own breast that, which might be for others encouragement. For seeing the mark, whereat I aim, is so high, and so to be desired of all mankind, if I come short of effecting it, I shall deserve pity rather than hatred. It is great inhumanity to inflict punishment on him, that laboureth to do good, but most just, that he who goeth along the public road, should enjoy public security, and that the promoter of the common good, should be partaker of common safety and protection. But let us proceed to the matter itself, that we may once more publish our desires, for the flourishing estate of the Church. I will therefore conclude this Preface in Saint AUGUSTINE'S words: My speech shall be directed to thy presence, O my God, to them, who yield those things to be true, which thy truth continually testifieth in my mind. For, for those who gainsay them, let them rustle as they list, I will endeavour to persuade them to be quiet, and not to resist thy word, when it approacheth to them. Which if they refuse, and repel me from them, yet I beseech thee, O my God, not to hold thy peace from me: speak thou the truth in mine hear: for thy word is so powerful, that I shall send them away blowing on the ground, and raising up the dust in their own eyes, etc. O Lord God have compassion, and suffer not this unfeathered foul to be quashed under feet by those who pass by: send thine Angel to return it to its nest, that it may live till it be able to fly. (August. lib. 12. Confess. Cap. 16. & 27.)  
It hath been the endeavour of many worthy men in times past, to collect a Summary, or general Comprehension of all learning, because they saw well enough, that the light of the mind is very uncertain, unless the beams of the Truth of Things be from every side concentred in it. ARISTOTLE himself saith, That a wise man should Know all Things, as far as it is possible: And that such principles must be laid, by which all demands may be satisfied: and that he must begin from such things as are best known, and therefore from Universals, and that we must attain a strong certainty of things, and that not of any sort, but from their causes; (as JOH. BELLARINUS hath gathered out of ARISTOTLE in his Praxis Scientiarum, lib. 4. Distinct. 1. Num. 1) So that, for that omniscience which is possible for a man to attain, the Philosopher requireth these three things:  

1. Universality of Principles.  
2. A true ordered Method.  
3. Infallible certainty of Truth.   
According to which rules not only ARISTOTLE himself, and others of the ancients strove to frame their works, and writings, but also many late writers (who have composed their Encyclopedias, Polymatheias, Panepistemonas, Artes Cyclognomicas, Syntaxes Artis mirabilis, Instaurationes magnas, Transformationes Scientiarum, Theatra Sapientiae humanae, Omniscientias' Christianas', Pansophias', Panangias, Panarchias, Pancosmias, and many other entitled in the like manner) whose endeavours though they have been all commendable, yet their success hath been divers, according as their intentions also were. The purpose of some was to digest into one body all the variety of learning, which is to be found in Libraries only scattered and intermingled. Others would do it, but not without choice, some of subtleties, some of elegancies, some of things for use of life, and some again in a method more strict, and tied to the things themselves, others have taken more liberty of discourse according to their own humours. But whatsoever was either purposed or performed by any of them, yet we may justly apply SENECA'S Speech unto them all. Our Predecessors have performed many things, but not perfected them. There is much work still behind, and still will be, and he that shall be borne a thousand years hence, shall have his turn to add something (Epist. 65.) And why should not others also be heard, who bring any thing that is beneficial? and we among the rest, who would persuade, that a work might be composed every way Universal: not only for the use of youth in schools, and of the learned, but even of all vulgar Christians; that all of them in general may be instructed in wisdom: even as we have expressed our desires (in that Praeludium of our Pansophicall endeavours) that a book might be written, which might be a solid Breviary of Universal learning; A clear light for humane understanding; An exact and stable rule of Truth; A certain and directive Register of the affairs of our life; and lastly, an happy ladder towards God himself. The grounds and reasons whereof, are there so in general unfolded, that many have consented with us, that no doubt need be made either of the necessity, or possibility of it: But because some have been jealous, that by this means divine and humane wisdom would be confounded together, I have taken occasion to propound these things more distinctly, and upon such a ground, which should also alter the title of the book. By making this Inscription. 
THE TEMPLE OF CHRISTIAN 
* General wisdom.  pansophy to be erected and framed according to the rules, and laws of Almighty God the supreme Architect, and to be consecrate to the use of the Christian Catholic Church, which is already gathered, or which shall hereafter be gathered out of all Nation, Tribes, People, and Tongues.   
And because our present consultation is about a most exact form of Method, it will be necessary to render a reason, why we would have such a Book entitled, The Temple of Christian pansophy? and why we would have it framed according to the Rules, Laws, and Ideas of God the Supreme Architect? and lastly, why we would have it consecreate to the use of the Christian Catholic Church gathered, and to be gathered out of all peoples and tongues? Of every one in their order.  
The Ancient I atines used the word Templum, to signify any open place, whence there was a fair prospect on every side, as it were Tu-emplum (i. ad intuendum amplum spatium) a large space for beholding. Whence the word Contemplari (i. to contemplate) signifieth to behold any thing without impediments. In which sense the word Temple chiefly suiteth to Heaven, because it every way lieth open to our sight, and because God from thence freely beholdeth all things: as DAVID saith (Psal. 11. 4. and 33. 13.) The Lord is in his holy Temple, the Lords Throne is in Heaven, his eyes behold, his eyelids try the children of men. SO LUCRETIUS, 
Lucida coeli Templa.  
Heaven's bright Temple.   
And ENNIUS: 
Contremuit Templum magnum Jovis Altitonantis.  
The mighty Temple shook amain,  
Where Thundering Jove on high doth reign.   
But because the Ancients usually chose the higher places, as hills, and risings of the ground, which yielded pleasant prospects, to consecrate to the worship of their Gods, and by erecting of Altars thereon separated them to sacred uses, which Altars at last they encompassed with walls: it came to pass that the word Temple began properly to signify a building reared for divine worship, in which sense it is now chiefly used. Yet it appears by CICERO, that the Senate-house (whither the Senate assembling for consultation, came as it were, into God's presence) was graced with the name of a Temple; The Senate-house is the seat, and Temple of public Council, saith he: and in another place (Pro Milone) he calls the Senate-house, the Temple of holiness. The Poet also speaking of the inward recesses, and secrets of the mind (chiefly in those that are wise) calls them the Temples of the mind; from whence the mind, as from an high watch-towre, beholdeth all things, and determineth of them according to that which it discovereth in them. Whence LUCRETIUS again termeth the very learning of wise men High-reared Temples, in that commonly known verse, 
Sed nil duloius est, bene quam munita tenere,  
Edita Doctrina Sapientum Templa serena,  
Despicere unde queas alios, passimque videre  
Errare, atque vias palantes quaerere vitae.   
Thus in English: 
No worldly pleasure may conspire  
With this: well fenced to possess  
Fair Wisdom's Temple (beauties rare)  
High raised on learning's solidness;  
Thence you may see, how others go astray;  
As men bewildered groping for the way.   
And this is the first reason, why we have thought fit to entitle this our new Encyclopaedie, or general comprehension of knowledge, with the name Temple, because preparation is here made of an universal structure, as it were, from whence man's mind turning to every side, may with pleasing contemplation look upon every thing in the world, visible and invisible, temporal and eternal, so far as they are revealed.  
Another reason there is of far higher consideration, which the holy Scripture itself suggests unto us. Because whatsoever that eternal Wisdom hath styled his Temple, his Habitation, his House, his Tabernacle and Sanctuary, is all here represented. Now God hath called by the name of his Habitatation,  

1. His eternity, Isaiah 57 15.  
2. This world consisting of the Heaven and the Earth, Esay 66. 1.  
3. The house which was built unto his Name, 1 King. 5. 5.  
4. The humble and contrite heart, Esay 57 15.  
5. The Church, 1 Tim. 3. 15.  
6. Christ's humanity, in which the fullness of the Godhead dwelleth bodily, Coloss. 2. 9 That all which may be here truly represneted is our earnest endeavour.   
We will add a third reason also of no small moment. Because there may, and aught to be the same ends, and uses of this Temple of Christian wisdom, which were of that material Temple in the old Testament. Now we may observe in the Scripture a fivefold end, which God had in his appointing of the Tabernacle by MOSES and the Temple by SOLOMON, which are,  
1. That God's people might be kept in the unity of faith, that is, in the worship of that one God, by that solemn assembling into one place, which God himself had chosen.  
2. That by hearing the law taught, and beholding the outward grace of the ceremonies, they might be brought to learn the reasonable and inward worship of God.  
3. That by solemn rehearsal of Gods many favours, they might be incited to love God, and praise his Name. Thence it is that they were commanded to enter into his gates with thanksgiving, and into his Courts with praise, and to bless his Name, Psal. 100 4.  
4. That they might kindle and nourish mutual concord, and charity among themselves, as fellow servants of the same God.  
5. Lastly, that by this means also they might have their minds the more erected in hope of the life to come; where God shall be for ever praised in that great assembly of elect, both Angels and men, before his Throne. Now this fabric of the Temple of wisdom tends to the very same ends.  
1. That all Christians may the easier meet in, and maintain a mutual consent among themselves in one Catholic and saving faith: being instructed the same way, upon the same grounds, concerning the same God, and to the same end. For that holy way of Zion, which is so plain in itself, that even fools cannot err in it, Esay 35. 8. is here most plainly taught.  
2. That by a rational contemplation, and comparing of God's words, and works together, all might learn to observe the greatness of all the works of God, and how wisely they are made, (Psalm. 104. 24.) to the end, that we who are God's Image, may learn to express wisdom in all our actions.  
3. Care, as it may, aught to be taken, for those, who desire to behold this Temple of wisdom, that they may not want helps for the stirring up the like affection in them, that DAVID had, when the contemplation of Gods works moved him to say, The glory of the Lord shall endure for ever, the Lord shall rejoice in his works: I will sing unto the Lord as long as I live, I will sing praise to my God, while I have my being, (Psal. 104. v. 31. 33.) 4. Neither is there any reason why we should despair of greater concord among men, if they could be brought to a more general consent in their opinions concerning the same things. For if all men would well consider of this, that they are all directed to the same end, by the same Creator, and led along in the same common ways (although there be some variety in particulars) it is likely enough that they would be more ready to commit their course to this divine Providence, rather than by fruitless reluctancy to disturb it, which will produce no other issue, than that at last, whether they will or no, they must be brought into order in their eternal confusion. 5. Lastly, this Temple of wisdom may be also fitted for the stirring up both of the hope, and desire of the life to come, if in this general survey of things it be plainly manifested, how all things spring out of eternity, and return thither, and consequently that those who settle their affections here, do nothing else, than catch at a vain shadow.  
Thus far have we showed, why this Theatre of wisdom may well pass under the name of a Temple. The next is, why we entitle it not wisdom simply, but universal wisdom, and pansophy (according to the Greek.) I will not here produce examples of others (as of LAURENBER GIUS, and ALSTEDIUS, who commendeth five sorts of things to be known, to him that desires to be, and to be accounted generally wise and knowing Archilog. cap. 1.) Our own ground is sufficient, which is threefold, taken from the subject of this wisdom, the object of it, and the manner of teaching it. As for the subject, it hath been the custom of former ages, not to suffer the mysteries of wisdom to be published in vulgar languages, for every ones understanding, but in strange and foreign languages (as the Latin and Greek) which must be of purpose learned for them: by which means wisdom itself was esteemed the peculiar treasure of such only, as had access unto those fountains: But we claim it as the public possession granted unto all mankind, which ought to be recovered to their common use and behoof. And our earnest desire and suit is, even by the glory of God, that some course may be sought, and discovered, that all in general, even the meanest sort of people, may be able to behold, and adore the prints, and footsteps of the goodness of their Creator, expressed even in all things, which they either see, hear, taste, touch, do, speak, or think. And this is the first reason, why we call it not (simply) wisdom, but wisdom general for all men. Concerning the object of wisdom, it hath hitherto for the most part been parted among the learned, one undertaking Philosophy, another Divinity, a third Physic, and some the Laws, rejecting all other care, or respect of common Truth. And again, in Philosophy one chooseth this part, another that, to busy their thoughts about, not so much as coming near the threshold where the others dwell. Whence it cometh to pass, that most men's knowledge is but particular, yea and partial too, which is far worse. For they must needs sever into parts, that agree not in the whole, and they easily become the founders of Sects, who understand not how Truth, which differs not from itself, spreads itself upon the same stock. But we protest to the world, that neither order the bond, nor truth the soul of things, can be perfectly known, unless from a general comprehension of all things. The order or things cannot be perceived by those, that bounding themselves in the compass of one or two, neglect their coherence one with another. Neither can he comprehend the full Truth of Things, who observes not, how Truth still retains its own form in its infinite diffusions. We wish therefore, that the whole orb of Things and humane knowledge being taken, the true centres of essences may be found, by an exact measuring of the proportion of all things among themselves: that so venerable Truth discovering its amiable face to us in abstract forms, we may be the so oner acquainted with it, when we meet it concrete in particular Things. And hence may easily be gathered, how little that divorcing of Divinity from Philosophy, and of Philosophy from Divinity, which is every where to be found, liketh us. For Divines for the most part think it their duty to intend nothing, but Divinity: & on the other side Philosophers fix themselves so to the speculation of nature, that they forget Divinity, yea even God himself. Hence it comes to pass that many Philosophers through disuse of God, and religion fall into mere Atheism; again, some Divines loath and detest Philosophy, which is very injurious, as the other is horribly impious. For God, who is the Author as well of his works, as of his words, will (as he may well be) be acknowledged and honoured in them both. And he instructs us both by his words, and also by his works, which we here meet withal in this present life, that he may prepare us for that which is to come. Therefore he doth not only enjoin us to hearken to his voice; but also to behold his works. That we may therefore reconcile Philosophy to Divinity (that is, God's works to his words, or Truth impressed in Things to Truth expressed in words) and so may make reason subordinate to faith; Our Counsel is, that among Christians, neither Philosophy, nor Divinity may be taught severally, but both 
Omni sapientia.  jointly, which is pansophy. For this will be our perfect wisdom, to be wise for the life to come, and to avoid folly here: to have an eye to God, and the life to come, and yet to observe, how we are here encircled with his Majesty diffused over all.  
But some may say (and some have already vented such speeches against us) By this your pansophy, Divinity will be confounded with Philosophy, Divine wisdom with humane, & a medley will be made of heaven and earth I answer, 1. Seeing they are not confounded in learned men's understandings (there being many excellent spirits, that are deeply insighted both in sacred and profane knowledge) what reason have we to fear, that they will be confounded in books? 2. Distinct things may be so distinctly handled, that though they go together, they may still remain inconfused. 3. How comes it to pass that they are not confounded in the sacred Scripture, seeing it doth not only declare heavenly and eternal things, but oftentimes falls upon things of this life? You will say, But this is subordinately to the life to come. True; and this is the same, which we would have done in this book of pansophy, that all things contained in the world may be put in subordination to heaven, and that all humane knowledge may be subservient to that, which is according to Godliness. And this for a threefold end. 1. That the children of God may not be ignorant of those things, which the wise men of this world so much admire, and set up their rest upon: and that worldlings themselves may be unsettled from them, when they see, that though we understand them, yet we find other more excellent things, which are stronger attractives of our affections. 2 Because the works of Nature, and the various mysteries, which lie couched therein, are not intended so much for wicked and profane men, that they only should feed on such dainties: but rather that they should delight the children of God, Angels and Men, for whom this so admirable Theatre of his power, wisdom, and goodness is discovered. Let us therefore make use of this our right, and rather sit ourselves in this Theatre in a rational contemplation of all things, than surrendering our places to suffer it wholly to be possessed by such as are profane. Lastly, we would have all things ordered together, and respectively subordinated one to the other, that by all inferior things the mind may by degrees be raised to all things more sublime. For it is certain, that there can be no commodious assent unto the height of things, but by degrees; and this is as certain that all Natural things (as also artificial) are as Alphabetical elements to the children of God, whereby they are prepared for to read, and understand better the higher dictates of the Law of God. Which DAVID showeth, where he telleth us, that much is to be learned out of the ordinary course of Heaven and Nature, but much more by the prescript of divine Law, Psal. 19 The third reason why we would have the word Pansophie used, is drawn from the more ample way of handling things, than can be used either in Philosophy, or Divinity several by themselves. For that which ARISTOTLE required in a wise man, (who should as much as is possible, know all things) the same is necessary in pansophy. I mean universality of Principles, A continual and well ordered series of Things without interruption, from the beginning to the end, and infallibility of Truth. The Principles which are here laid, are truly universal, whereby all demands may be satisfied, Sense, Reason, and Divine Revelation. The method, which is here taught, is as easy as may be, beginnnig from things most certainly known, until it end in those which are most obscure, yet with such a perpetual gradation, as is without either gap, or breach. Whence the third issueth of itself, I mean, certainty of knowledge, and Truth, whereby the learner, being always in the light, seeth assuredly, that he goeth forward, and not backward, without either stay or doubt, and knowing he knows, that he knows, and that he is not deceived.  
Seeing therefore that we teach, how all men may be altogether wise in All things (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) why may not that which 
Omnes circa omnia, omnino.  we teach be called, and esteemed pansophy?  
But what is the reason, why we call it not only pansophy, but Christian pansophy? First, because they only can frame pansophy, or reap fruit by it, who are furnished with sufficient principles, such as are Sense, Reason, and Faith in Divine Revelations. But Christians only have the world in their eyes, God's word in their mouths, and his Spirit in their hearts, according to the promise, Isaiah, 59 21. And therefore AUGUSTINE argues very strongly, that only Christianity is true Philosophy, (lib. 3. contra Academ. cap. 19) Secondly, all pious and faithful Christians, even the simplest of them, in as much as they are good Christians, are possessed of this pansophy. Because they relish heaven more than earth, eternal things more than temporary, and do possess Christ, (in whom all the treasures of wisdom are hid) mystically indeed, yet truly in like manner, as every seed doth truly contain in itself the whole tree, or herb, with their fruit. But perhaps this might have rather been called Humane pansophy, because (according to the intention 
Doubt. 1.  of it, which is universal instruction, leading from universal, and easy Principles to those things which are more obscure) it ought not to be appropriated to Christians only, but so disposed, that all men may partake of it, that (if God so please) it may be a means of enlightening, and convincing the minds of unbelievers: As also to clear ourselves from all imputations of inconsiderateness in attempting 
2.  things above the Sphere of humane abilities; Though indeed we urge nothing but humane, that is, things possible, and due to man. To conclude, whether this or the former Title pleaseth 
Solut.  best, it mattereth not much: for our part, we thought fit to use the word pansophy for this only end, because we desired to sharpen men's appetites toward wisdom, that All men in All things may altogether seek to fill their minds with Truths and realities, rather than with the smoke of fancies and opinions. Laying aside this consideration, we care not though it be called Aristosophie, or Chrestosophie, (i. excellent and choice wisdom, or about such things as are excellent) yea even ignorance: For we are very willing with SOCRATES to profess, that we know this only, that we know nothing: As the Apostle saith, If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know, 1. Corinth. 8. 2.  
The next thing we are to speak of is, why we say, that the structure of this Temple of pansophy, is framed according to the Rules, Laws, and Ideas of God the supreme Architect? The Reason is at hand: Because we follow in the general dimensions, the several parts, their situation & use, the very pattern which Gods wisdom itself did before delineate. First to MOSES for the erecting of the Tabernacle: then for SOLOMON in the building of the Temple: Lastly, to EZEKIEL for the glorious restauration of the Temple, that was demolished. For first God speaks thus to MOSES, Exod. 25. 8, 9 Let them make me a Sanctuary that I may dwell amongst them, according to all that I show thee, etc. and vers. 40. And look that thou make them after the pattern which was showed thee in the Mount. Again, God sent (by the Prophet Nathan, as is probably held) the pattern of the Temple, and all the parts thereof to David, who delivering it to Solomon, charged him not to depart from the form thereof, protesting thus to him, 1 Chron. 28. 19 All this the Lord made me understand in writing by his hand upon me, even all the works of this pattern. Lastly, he showed to Ezekiel the form of the mystical Temple; that is, of the new Church under Christ, with express charge to be attentive in the receiving of it, and to declare it all unto the house of Israel, Ezek. 40. 4. Now we must observe, that every latter draught was more full and perfect than the former. Not as if God gained skill by continuance of time, and practise for the mending of his works (as is common with men in building, that their latter devises please them more, and are better than the former) but because he would therein prefigure the State of the Church, as it was to improve with time. For it was for our sakes, not his own, that these things were figured out to us. The Tabernacle of Moses therefore consisted of three parts, the Court, the Sanctuary, and the Holy of Holies, as appears in the 40. Chapter of Exod. The Temple of Solomon contained without the inward, and last space, (the Holy of Holies) three outward spaces, the Court of the Common people, the Court of the Levites, and the Court of the Priests: and lastly, the Holy of Holies, which might be entered by the high Priest only once every year. The structure of Ezekiel's Temple consisted of the same number of parts (though of more walls and gates) but of a divers situation. For Solomon's Temple was built upon Mount Moriah, but only on the plain thereof: but the outward parts of ezekiel's Temple, were situate on the side of the hill, every more inward Court being raised certain degrees above the other, so that the Temple itself, that is, the Holy of Holies being pleasantly seated on the very top, yielded every way a most refulgent splendour. Which divers structures of Gods dwelling places amongst men, did typify the various increases, and enlargements of God Church, as well in regard of its spreading among many people's, and tongues, as also in respect of knowledge, which was to be increased according to the Church's ages. For the Church hath its ages as well as the world, infancy, youth, middle age, declining, and old age: which last, as it brings decay of bodily strength, so also it perfects the vigour of the mind: in regard that then the temper of the body declines to dryness, whereby the animal spirits become more fixed, and the mind more sedate, and quiet in its motions. Seeing therefore it is very fitting, that the Church of the New Testament should be of ripe understanding, especially now the world is drawing towards old age, (1 Cor. 14. 20. Eph. 4. 14.) We have therefore borrowed for this Temple of Christian wisdom the form of the draught of the last Temple given to EZEKIEL: distinguishing the whole work of pansophy into seven several parts, in every one whereof several things may be presented to the beholder's view, that so men's minds being raised from base things to those which are more sublime, may at last attain to its Holy of Holies, that is, God's blessed eternity. But how this may be drawn from the form of EZEKIEL's Temple, remains now to be explained.  
I. First, EZEKIEL declares briefly, and in general, what he saw in the visions of God; to wit, 1. A City situate upon a Mountain, the place of that most magnificent Temple, which he was about to describe, chap. 40. vers. 2. 2. A man standing by him provided with measures, and rules, who should show him all those things, exhorting him to listen, and behold, and to set his heart upon those things which should be showed him, vers. 3. 4. 3. The compass of the Temple, or the outward wall, with the measures of its breadth, and height, v. 5.  
II. Next he describeth the gate of the Temple, which was only one in the whole compass of the Temple, and that on the Eastern side thereof, v. 6. to the 17.  
III. The first or outward Court, which was called the Court of the people, because all the people might come into it, is described, v. 17. to the 28. which had three gates, through which the ascent was by seven steps unto the pavement of that Court, v. 6, 19, 22, 26.  
IV. Then he describeth the middle Court, where the holy instruments were kept, and preparation made by the Levites, as was fitting, for legal sacrifices, and oblations: the description whereof may be found from the 28. vers. to the 44. And we must observe, that it was higher by eight steps, than the first Court, as appears by the Description of the Gates thereof, v. 31, 34, 35.  
V. Then follows the inward Court, wherein was the Altar of burnt-offerings, with other necessaries for making of atonement; wherefore it is called, the Court of the Priests. The Description thereof is, v. 44. to 48.  
VI The Temple itself, called the Holy of Holies (chap. 41. v. 4.) is described, from the 48. vers. of the 40. chap. to the end of the 41. chap. and the situation thereof upon the very top of the Hill, chap. 43. v. 12. Therefore in the Description of the Porch thereof (chap. 40. v. 49.) mention is made of steps, yet without any express number, how many there were. In the Temple itself, or House of the Lord, nothing is mentioned besides the Cherubims, and Palmtrees (chap. 41. vers. 20, 21.) and the Table which is before the Lord, (v. 24.)  
VII. Lastly, after the setting down of the Ordinances for God's worship in this new Temple (chap. 43, and 44.) and the form of political government among God's people (chap. 45, and 46.) he comes at the beginning of the 47. chap. to describe the river of waters issuing out of God's Temple through those three Courts, and from a small beginning rising to a very great depth, and how from thence it was diffused over all the earth, giving life and fruitfulness unto all things.  
Now if we form the divisions of the structure of wisdom's Temple according to this pattern, it will also consist of seven parts.  
I. In the first part shall be generally handled by way of preface, 1. What manner of book this pansophy is, and what end, and use there is thereof. 2. What are those helps which Gods goodness hath supplied us withal, for the furnishing of universal wisdom. 3. What is the general form thereof.  
II. In stead of the Eastern gate, we will have a Systeme, and collection of such common Notions, as are of themselves obvious to all men's understandings. For our mind being the image of that high God, from whom all things derive their essence, is composed of harmony, and furnished with inbred rules, for the discerning of Truth from falsehood. And these Rules are certain common Truths, which need no proof, because as soon as they are uttered, every sound understanding doth admit them freely. But other particular things, which are subject to any question, are examined by these, and either allowed or rejected. Now a sufficient store of such common and obvious notions will prove a truly sacred Gate for our easy, safe, and speedy entrance into the knowledge of all things.  
III. The Court of the people suggesteth to us the third part of pansophy, which treats of such things, as fall under our senses, the visible world, with all visible creatures therein contained; and such things as are by Nature effected in them, or with relation to them. For the Gate of common Notions openeth hither immediately, that common truth being already tasted of, may be farther sought, and found in such things as are near at hand, and may be seen, and felt: which is a very easy and certain step to the discovery of things more remote. And here men shall learn the knowledge of natural life, and of such things, as are requisite for the prolongation of it, that so they may have skill, and ability to preserve, and draw it out by natural means, as long as their destiny suffereth them.  
IV. The middle Court shall be paralleled by the fourth part of pansophy, which explains such things as are subject to reason, or the Intellectual world, that is, all humane works, which are, and may be effected by wit and Art, and all things which humane understanding reacheth unto. The nearest entrance hither is out of the Court of Nature: for all that our art and wisdom can effect, is either to imitate the course, or amend the defects, or supply the wants of Nature. In this Theatre men may learn wherein they excel brute beasts, to wit, in the right use of Reason, in prudent disposing all sorts of affairs, and in the benefit of speech. In a word, here they may find how to live a true rational life, as well in respect of themselves, and other men with whom they converse, as of all other creatures also.  
V. The innermost Court supplies us with the fifth part of pansophy, wherein men shall be brought acquainted with themselves in their inward man, and taught to lead a divine, and spiritual life. For here man shall behold that part of himself, wherein he most resembled God, that is, the absolute freedom of his will. So as being beforehand stored with provision from his senses, for the knowing of all things, and the light of reason to direct his judgement in them, he might now like a King of unbounded power, freely embrace, or refuse things according as they were represented, or concealed by the senses, and either approved or rejected by reason. For this is the greatest height of dignity, that creatures can be raised unto by their Creator: as God expresseth in his consultation concerning the creation of man: Let us make man according to our Image, who may have dominion over the fish and birds, etc. that is, that he may do according to his own will. For it was requisite for the perfection of the world, that besides elements, stones, plants, and brute beasts, and such like, which have their actions assigned them by nature, and act only according to the force of their natural instincts, there should be also some more noble Creature, who should be master of his own, both actions and inclinations. Besides it makes much for the glory of God, whose wisdom discovers itself far more conspicuously in overruling such creatures, as are acted by their own wills, than in such as are by nature determined to their actions. And hereby God prepared a way to manifest the depth of his goodness in rewarding voluntary obedience, of his justice in punishing of sin, and lastly of his clemency in restoring this most excellent Creature after his fall. Therefore he is the adequate object of the full discovery of God's wisdom, MAN: who bethinking himself of his former height of dignity, will the easier acknowledge the grossness of his fall into that bottomless gulf of misery: from whence there was no other recovery, or restitution to his former dignity, unless God himself should condescend to tie him to himself by a stronger bond, in a new and eternal union.  
In this part of pansophy therefore, Man shall behold those great and profound mysteries, which are hid from the eyes of the world, of his internal Generation, Degeneration, and Regeneration: together, with those admirable secrets of God, in man's creation, redemption, and sanctification, in Gods governing him, or giving him over, in his salvation or damnation: and shall learn (being drawn out of the depth of perdition, and restored to God, and to himself) hereafter to deny himself, that is, by resigning his liberty of will unto God, to commit himself to the rule, and guidance of his spirit: in a word, to adhere close unto God, and to live a true spiritual life. Therefore the content of this part of pansophy shall be that knowledge, which is described (Prov. 30. 3.) to be the wisdom of the holy, and (Psal. 51. 6.) hidden wisdom, and is made to be the abstract sum of all wisdom (Job 28. 28. Eccles. 12. 13.) which is hidden from the wisemen of this world (Matth. 11. 25.) that so it may plainly appear, how far the knowledge conferred upon the Church, excels all the learning of Philosophers, and how high God's house is raised upon the top of other mountains, Isaiah, 2. 2.  
VI The last, and most secret part of the Temple, called the Holy of Holies, shall be here answered by the sixth part of pansophy, wherein the GOD of GOD'S shall be seen in habiting his own eternity: so far I mean, as in this life he discovers himself, and his infinite and eternal Majesty, and Glory, to such as he predestinates, and invites unto the eternal fruition of himself. In this Theatre, Man by beholding his own, and the world's original draught, shall find how truly all God's works do represent him, though in their several manner and measure: and yet how every thing, that can be found in the creature, either good, beautiful, pleasant, or desirable, is in God in an infinitely more excellent manner. The fruit whereof will be, that being ravished with the taste, and sweetness of that eternal bliss, he may know how to do nothing else, but even to melt in delight and love of his God, and to yield himself wholly to be his habitation, that so passing comfortably this present life, he may by the gate of death enter into eternity.  
VII. Lastly, from that River of waters issuing out of the Temple, and diffusing themselves over all the earth, we will derive the last part of pansophy, which unfolds the right use of the waters of true wisdom. I am not ignorant that by those waters proceeding out of EZEKIEL'S Temple, the course of the Gospel is deciphered to us, which was but still and calm at the beginning, afterward by degrees receiving such large increases, as it was not to be stayed by any opposition, like a river, that breaks over, and washeth away all dams, and ramparts, that can be raised against it. Yet it plainly appears also, that wisdom is compared to waters, The law of the wise is a fountain of life, saith SOLOMON, (Prov. 13. 14 and 14. 27.) and chap. 18. 4. The words of a man's mouth, are as deep waters, and the wellspring of wisdom as a flowing brook. The Son of SYRACH brings in wisdom, thus speaking of herself, I came out as a brook from a river, and as a conduit into a garden; I said, I will water my best garden, and will water abundantly my garden-bed: and lo my brook became a river, and my river became a Sea, Ecclesiast. 24. 30, 31. Therefore in this last part of pansophy it will be our work to consider of, and design such fit channels, as may convey these waters abroad on every side, that so the vast Commons of humane affairs, together with the private garden-plots of every one's soul, and the whole Paradise of the Church may be therewith watered.  
And this among others is the reason, why we said, this Temple of wisdom was to be consecrate to Christ's Catholic Church gathered, and to be gathered out of all nations, to wit, 1. Because she as a mother may justly challenge from her children, whatsoever they are able to invent, or do for her honour and comfort.  
2. Christ saith, Matth. 5. 19 Men do not light a candle, that they may set it under a bushel, but upon a candlestick, that it may give light to all that are in the house. Now this light of universal wisdom) which puts every thing in subordination to its true end) is as it were God's candle, and must therefore be set up in his house, which is the Church, that it may give light to all.  
3. This house of the living God, the Church (as it is called, 1 Tim. 3. 15.) is built after the same pattern, according to which this Temple of wisdom is reared: so that by beholding hereof, she may be advanced much in knowledge of herself. According to to that in Cantic. 1. 8. If thou know not thyself, O thou fairest among women, go thy way forth by the footsteps of the flock, etc. For here by these continually deduced footsteps of Things, the Church is guided the right way to the discovery of her own, and her eternal Spouses comeliness. And seeing that the manifold wisdom of God is made known unto Angels by the Church (Eph. 3. 10.) we ought also to take special care, that the Church in contemplation of herself, Angels, and of God, may have all advantages supplied her, for her promoting in the knowledge of this manifold wisdom of God.  
4. But chiefly because God hath foretold, that the Glory of his new Temple (the Church of the New Testament) should be most conspicuous in the last times, and hath promised a large affluence of light and blessing to it. For thus hath God declared by the Prophets, ISAIAH and MICAH, and by divers others, at several times, and twice in the same words, that he might manifest the certainty of his decree: It shall come to pass in the last days, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills, and all Nations shall flow unto it, etc. (Isaiah 2. 2. Micah 4. 1.) And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of the choice Cedars (Joel 3. 18.) For living waters shall go out from Jerusalem, half of them toward the former Sea, and half of them toward the hinder Sea, in Summer, and in winter shall it be. And the Lord shall be King over all the earth: in that day shall there be one Lord, and his name one. Now because these things remain yet to be most certainly fulfilled, men should be stirred up, by all means possible, not only to behold, but also to promote, as much as in them lies, this glory of the house of God, to enlarge the Church's bounds, and to derive such rivulets from God's stream, as may water even dry places, which were never yet moistened with this heavenly dew, that at last all with one accord, standing (as it were) upon a Sea of glass with harps of God in their hands, might begin to sing the song of MOSES the servant of the Lord, and the song of the Lamb saying, Great and marvellous are thy works, Lord God Almighty, just and true are thy ways, thou King of Saints. Who shall not fear thee O Lord, and glorify thy Name? for thou only art holy, for all Nations shall come and worship before thee, for thy judgements are made manifest, Revel. 15. 2, 3, 4.  
And now I believe it appears sufficiently what manner of book it is, that we would have compiled, and what are our reasons for the urging of it. Let therefore all fear, and suspicion of confounding sacred and profane things together be utterly banished: For first, all things are pure to those that are pure (Tit. 1. 15.) The gold and silver which was gotten away from those impure Egyptians, did not at all defile the Israelites, or the Tabernacle. Again here is no confounding of things together, but provision is made of remedies against those confusions, which so much distract men's minds by a distinct and gradual knowledge of all things, which may, or aught, or are worthy to be known. Therefore first we declare such general and known truths, as are clear of themselves by the testimony of common sense: next such things as fall under the outward senses to be seen, or felt without any error, or mistake: afterward such things, as are rationally, and certainly deduced from sensual apprehensions, but with an application of their truth also to sensible Objects: Lastly, those things, which Divine revelation imparts to us, and faith only receives; but so, that Sense and Reason may also bear record unto God, and the truth of things invisible revealed to us, may be acknowledged in the analogy of such things as are visible, that the voice of eternal Truth uttered from all sorts of things, may be found to agree in one eternal harmony. This confusion therefore, being so harmonious, is nothing else but perfect order.  
But they object, Christ taught no such matter, he only declared the way of Salvation. Answ. 1. Why do you then by yourselves, or by others take care to have your children instructed in the meaner things of this life, as in Arithmetic, Logic, and other sorts of learning? 2. Be it so, that Christ taught not these things, it is most certain he forbade them not, but rather signifies unto us, that we ought not to be ignorant of them, in that he so often borrows from things natural, and artificial, both the occasion, and the manner of unfolding spiritual mysteries; thereby declaring to us, that there is such proportion between things visible and invisible, that these cannot be easier understood than in reference unto them. Therefore they would be wiser than Christ himself, who restraining themselves only to spiritual, and heavenly things, reject from the study of Christianity, all such things, wherewith (as they term them) worldlings employ themselves. If indeed they do so employ themselves, and settle their rest hereupon, yet we (always mindful of our plus ultra) will not be employed therein, but employ them as steps and degrees for our more easy and speedy attaining unto things of an higher value. 3. If Christ taught not such things himself, yet he hath taught them by others: and if not then, yet now at least he teacheth them. For, he is the same yesterday, to day, and for ever, (Heb. 13. 8.) to wit, that wisdom of God by which all things are made, (Prov. 8. v. 22, etc.) Therefore whatsoever wisdom, light, or order, is any where, or in any time, or person to be found, it all comes from him, and is derived out of his treasury. When he came into the world, his work was not to speed forward these things of smaller moment, but that he might give his life a ransom for many (Matth. 20. 28.) Therefore he committed the writing of the Gospels, and constituting of outward order in his Church unto his Disciples care, promising to be with them, and their successors, even unto the end of the world. Therefore this work, if profitable, or what ever good thing otherwise shall at any time break forth, even unto the world's end, must be all accounted to proceed from Christ, who maketh every thing beautiful in his time, Eccles. 3. 11.  
Now if our design for the rearing up this Temple of Universal wisdom do go forward, it will be meet for us to consider,  
1. That (according to DAVID'S instructions to SOLOMON) the Temple to be builded must be great, and magnifical, of fame and glory throughout all countries (1. Chron. 2. 5.) Therefore workmen should be sought out, who are worthy of such employment, and who are skilful to find out every thing that is thereto necessary, 2 Chron. 2. 7. 14.  
2. SOLOMON'S Temple was builded by God's command upon the mount Moriah, which signifies the vision of God: and the groundwork of wisdom's Temple shall likewise be the vision of God; that is, all visible things shall be used as Perspectives for our minds, to behold the invisible Ruler of the universe, with his power, wisdom, and goodness, richly mantling over all things.  
3. The matter whereof SOLOMON'S Temple was built, was of three sorts, stones, wood, and metals: the stones were all of great value, as marble, and precious stones: the woods were fat, and odoriferous, as the fir and the cedar: the metals most pure, as gold perfectly refined. The matter of wisdom's Temple shall be supplied out of the store of three sorts of principles, Sense, Reason, and divine Revelation; of which Sense resembles the nature of stones in the grossness of its perception; Reason for its ever flowering quality, may well be compared to the spreading of trees: and God's word, which remains for ever, is like unto pure & incorruptible gold.  
4. Of the stones were made the walls; of the woods ceiling for to cover the walls: and the ceiling was over-laid with plates of gold, (2 Chr n. 3. 5, 6, 7.) Moreover, the marble floor there of; (2 Chr. 3. 6.) was over-laid with gold, (1 King. 6. 30.) but the sacred vessels, the Altar, the Table, the Candlesticks, the Lamps, the Censers, all were made of most pure gold, (2 Chron. 4 19, etc.) So the foundation, and walls of wisdom's Temple shall be reared only of such Truths, as are palpable & evident to the sense, to which reason shall supply the causes, why every thing must needs be so, as it is: and lastly, the lustre of divine testimony shall thereto be added, that truth may every where retain its native majesty. But the sacred furniture hereof, which hath reference to the mysteries of faith, and salvation, shall be the most pure gold of the Oracles of God.  
5. SOLOMON'S Temple was built of stones, that were hewed perfectly aforehand, so that there were neither hammer, nor axe, nor any iron tool heard, while it was in building, (1 King. 6. 7.) So in the building of wisdom's Temple, it will be very unseemly, to have the noise of disputes, and brawls heard; it is more fitting, that it should be reared of Truth already squared; that is, not of such tenets, and opinions, as are promiscuously taken upon trust, and when they come to be laid in the building must then be new hewed, and squared to fit them for the understanding, and to bring them to some similitude of Truth; but such as being exactly wrought in the shop of Principles, come forth without any cracks, ruggedness, or other inequality, so that being applied, they fit fully on every side, with things going before, with, and after them. By this only means can Truth be settled in the light, and recovered from contradiction.  
6. The parts of that material Temple were of most exact proportion, and therefore in the story of the building thereof, you may find every where mention made of numbers, and measures, (1 King. 6.) And the Angel, which was to imforme the Prophet concerning the building of the mystical Temple, came provided of a line of flax, and a measuring reed (Ezek. 40. 3.) In like manner, in this Temple of wisdom all things must be reduced to such an universal Symmetry, that the wand'ring thoughts of our minds may be contained in their just, certain, and immovable bounds.  
7. There were added artificial ornaments by graving, and embossing of Cherubims, Palmtrees, and Flowers, (1 King. 6. 29.) Answerable thereunto this Temple of wisdom must be framed in an apt method, and elegant stile, that so the outward palate may be therewith delighted, as much as may be.  
8. All things contained in the compass of that Temple were holy, (for the outward wall thereof only, was to separate the sacred from that which was profane) Ezek. 41. 20. So let every thing that comes into the content of wisdom's Temple be holy, either in itself, or else in reference to sacred uses, I mean, as a step for our easier finding, and attaining our ends, which are God's glory, and our eternal bliss in him, to which all things, both great and small, every one in their several order are here directed.  
9 And as God for the encouragement of those who did re-edify the ruined Temple of Jerusalem, promised them abundance of blessings together with his presence, and assistance, (Hagg. 1. & 2.) the same may the builders of wisdom's Temple be confident of, according to that promise of Wisdom from above, I love those that love me, and I will fill their treasures, (Prov. 8. 17, 21.)  
10. Lastly, according as when the builders laid the foundation of that material Temple, the Priests and Levites stood in their apparel with Trumpets, and Cymbals to praise the Lord, and all the people shouted with a great shout, while they praised the Lord: (Ezra 3. 10, 11.) So it will well become all good Christians that are any way privy to this pious design, to add their good desires, and prayers, while the foundation of Wisdom's Temple is in laying, that this work begun in God's name and fear may happily go forward unto his praise, saying, Blessed be the name of the Lord from this time forth, and for evermore, from the rising of the Sun to the going down of the same the Lords Name be praised, (Psal. 113. 2, 3.)   

THE SEVERAL TITLES OF THE SEVEN PARTS OF THE TEMLPE OF CHRISTIAN pansophy  

I. THE THRESHOLD OF THE TEMPLE OF WISDOM.  
Representing unto us the foreparts, and outward structure thereof, together with the necessity, possibility, and easy way both of the rearing thereof, and entering thereunto.   

II. THE GATE OF THE TEMPLE OF WISEDDOE.  
Through which lieth the first and readiest entrance unto the true knowledge of all things, which are to be known.  
OR,  
WISDOMS GENERAL STORE:  
Wherein the general kinds of all things, together with their frames, and laws are represented to us: and that chiefly by the help of such common Notions, as are inbred in humane minds, and being once illustrated by examples are easily admitted thereinto, without farther proof. From which notwithstanding all the rivulets of particular knowledge are to be derived, as from the original fountain of truth.   

III. THE OUTWARD COURT OF THE TEMPLE OF WISDOM.  
Wherein the visible world, and all things therein contained, with the course of Nature incident thereto, are laid before our view: to the end that man may learn to know the fabric, & necessaries of his natural life, & with reverence to magnify the wisdom of his Creator.   

IV. THE MIDDLE COURT OF THE TEMPLE OF WISDOM.  
Wherein the reasonable creature MAN, stands forth to be seen with all things, that either are or may be effected by humane understanding. To the end that Man may be brought to know the abilities of his own mind, and to use them to the honour of God, who hath endued him therewith, and so to live A TRUE RATIONAL LIFE.   

V. THE INNERMOST COURT OF THE TEMPLE OF WISDOM.  
Wherein the more inward part of MAN, by which he approacheth nearest unto God, is unveiled: to wit, his FREE, AND UNLIMITED WILL, together with the horrible abuse thereof, and the mischief ensuing thereupon, as also our recovery into the state of Salvation by Christ both God and Man. To the end that Man being restored to God, and to himself, may begin to lead a divine and spiritual life.   

VI THE LAST AND MOST SECRET PART OF THE TEMPLE OF WISDOM, CALLED THE HOLY OF HOLIES.  
Wherein is to be seen, as far as he hath pleased to reveal himself, the high, and ever-to-be-adored Governor of the world, Lord of Angels and Men, JEHOVAH, God of Gods, reigning in his eternal Kingdom, and shining with infinite Majesty and Glory. To the end that Man, being brought nearer unto God by all things, and by most ardent love closing with him the centre of eternal bliss, and rest, may yield up himself, as an holy, and living Temple for him to dwell in for ever.   

VII. THE FOUNTAIN OF LIVING WATERS OF THE TEMPLE OF WISDOM, THAT IS,  
Of the use of true WISDOM, flowing out of the Temple of God: to wit, that it may stream forth, and run over all the earth, to fill it with the knowledge of the Lord, as the waters cover the Sea.  PSAL. 43. 3. Send forth thy LIGHT, and thy TRUTH, O Lord, that they may lead me, and bring me unto thine Holy Hill.  

THE GREAT 
* Art of Teaching.  DIDACTIC, SHOWING THE UNIVERSAL MEANS TO TEACH ALL MEN ALL THINGS: OR, A certain and exquisite way for the erecting of such Schools in all the Cities, Towns, and Villages of any particular Christian Kingdom, as that all young ones, whether males or females, none excepted, may be brought up in learning, polished in manners, and grounded in piety, and so may be prepared in their minority for all things concerning this present life, and that which is to come.  
The GROUNDS of which design are drawn from the very nature of the things themselves.  
The TRUTH is cleared by instances answerable hereunto in Mechanic Arts.  
The ORDER is by assigning tasks for Years, Months, Days, and Hours.  
And lastly, an easy and certain WAY is declared of happily efecting these things.  

THE MAIN DRIFT OF THIS OUR DIDACTIC SHALL BE  
To discover a way, whereby  
Teachers may teach less, and learners may learn more.  
Schools may have less noise, tediousness, and fruitless toil, but more ease, delight, and real profit.  
The Christian State less darkness, confusion and dissensions, but more light, order, peace and tranquillity.  PSAL. 67. 1, 2. 
God be merciful unto us, and bless us, and cause his face to shine upon us, and be merciful unto us.  
That thy way may be known upon earth, thy saving health among all Nations.   

THE TITLES OF THE SEVERAL CHAPTERS OF THE GREAT DIDACTIC.  
In the Preface thereof, Magistrates, Parents, and Schoolmasters are earnestly exhorted to the diligent education of children by divers reasons and examples. The work itself contains as followeth.  

Chap. I. Wherein is proved, that Man is the last, most absolute, and excellent of all creatures.  
II. That man's chief good, and last end is not here, but in another life.  
III. That this life is but a preparation for life eternal.  
IV. That there are 3. degrees of this preparation for eternity; 1. to know; 2. to order and govern; 3. to direct to God's Glory, as ourselves, so all other things respectively.  
V. That there are some seeds of those three (Knowledge, Morality, and Religion) naturally implanted in us.  
VI That it is requisite for to make a perfect man, to for me him anew.  
VII. That this forming of man may best be effected while he is young, and very hardly afterwards.  
Chap. VIII. That youth may best be form, or instructed in company 〈◊〉 of another: and that Schools are necessary.  
IX. That youth of both sexes should be put to School.  
X. That instruction in Schools should be universal, and that all should be taught in every thing.  
XI. That we have hitherto wanted perfect Schools.  
XII. That Schools may be reform, and brought to a better pass.  
XIII. That the groundwork of reforming Schools is the observing of an accurate order in all things.  
XIV. That this accurate order in Schools, must be borrowed from nature. Therefore  
XV. Are declared out of Nature the grounds of the prolongation of life And  
XVI. Such things as are generally requisite, both for teaching, and learning: that is, such a certain way both of Teaching, and Learning, that there cannot but follow a good effect.  
XVII. The grounds of easiness both in Teaching, and Learning.  
XVIII. The grounds of solidity both in teaching and learning.  
Chap. XIX. The grounds of the most compendious, and speedy way of teaching, where among other things is cleared, how one Schoolmaster may suffice for a 
* Quantovis discipulorum, etc.  very great number of Scholars.  
XX. Is set down the true method of the several Sciences.  
XXI. The method of the Arts.  
XXII. The method of Languages.  
XXIII. The method of Morality.  
XXIV. The method of instilling Piety.  
XXV. It is plainly demonstrated, that, (if we would have such a reformation of Schools, as is according to the rules of true Christianity) Profane, and Heathen Authors must be either quite rejected, or used with more choice and caution.  
XXVI. Is set down a fourfold division of Schools, according to the age, and ripeness of youth.  
XXVII. The description of the first School under the Mother.  
XXVIII. The manner of the next School in teaching to read their Mother tongue.  
XXIX. A draught of the Latin School.  
XXX. Of the University.  
XXXI. Of an universal, and very accurate order of Schools.  
XXXII. Of such things as are necessarily required for the bringing of this universal method into practice.   
FINIS.