A PATTERN OF Universal Knowledge, In a plain and true Draught: OR A DIATYPOSIS, Or Model of the Eminently Learned, and Pious Promoter of Science in general, Mr. John Amos Comenius.  
Shadowing forth the largeness, dimension, and use of the intended Work, IN AN ICHNOGRAPHICALL AND Orthographical Delineation.  
Translated into English, by Jeremy Collier, Mr. of Arts, late Fellow of St. John's College in Cambridge.  
London, Printed by T. H. and are to be sold by THOMAS COLLINS, Bookseller in Notthampton, 1651.   

 portrait of Johan-Amos Comenius 
JOHAN-AMOS COMENIUS, MORAVUS. A AETAT  
Exsump: M: S: G. Glover fe:  
Loc, here an Exile! who to serve his God,  
Hath sharply tasted of proud Pashurs' Rod,  
Whose learning, Piety, & true worth, being known  
To all the world, makes all the world his own  
Are to be sold by T. H. and. I. C. F: Q:    

To his much honoured, and highly esteemed Friend, Mr. Sam. Hartlib, Esq  
Worthy Sir:  
I Have found your large commendations divulged by a general fame of Learned men, both foreign and domestic, abundantly and superlatively true, by my own experience, how your whole endeavours are directed solely to the happy furtherance and benefit of the Community; Nor can I omit Mr. Comenius his Renowned mention of you as his Especial Friend [Pag. 172. Lin. 21.] viz. that with a certain fervent and extraordinary desire of promoting the Public good, as fare as possible may be, you brought him and his endeavours to be first made Public. It was indeed, by your means alone, that we came to enjoy his Prodromus, and to you we must stand engaged for the communication of any other of his choice Works, you being the singular confident and principal Agent in carrying on, and acquainting of the world with his Labours. I cannot therefore but most deservedly Dedicate this Translation of Mr. Comenius his Diatyposis, to yourself, whom with the Author, I shall ever honourably respect. I likewise conceive myself bound to notify thus much to the Public, that waving my own high opinion of Mr. Comenius, this work of his although but an Idea hath the great commendation of divers able Scholars, to whom it hath been imparted, and is gallantly approved by them, as containing a very rational discourse in the series and contexture of that matter, so far as it is touched and handled by him. And that it will be a thing much to be deplored, that such pious and profitable designs, should not be encouraged by some eminent and correspondent favours from the managers of public concernments in our own Nation at this time of reformation especially; since he was invited hither by certain Honourable and active Patrons of Learning in this present Parliament, and disappointed of the preferment they did sincerely intent him, in regard of the great distractions which happened in the State at that juncture of time when he came over. Now Reverend Sir, for your own part, let no cross accidents disanimate you in your earnest prosecution of a general good, but may you cheerfully encountering with, and vigorously breaking through all intervening encumbrances, still continue and persist in this laudable way of deserving well of the Christian and learned Commonwealth; and since I have not lately heard of what Mr. Comenius hath done in his philological or Pansophicall undertake, be pleased to let me participate therein, and you shall find none readier to serve you then,  
SIR, Your entirely loving, and duly regarding Friend, J. C.   

The Printer to the Reader.  
When as the Copy of this Diatyposis growing scarce, had raised in many, a great desire to have a view thereof, and there were some barely carried on with Report very earnest that it might come to their hands: I determined with the Authors permission to reprint this little Book for their sakes that favour these Studies, to the end that the Manner and Method of the Panfophicall purpose might be better understood, and that the grave importance of this Noble Subject might make others to lend their care and pains hereto. Make use then of these (good Reader) and as much as lies in thy power help on the Authors Designs.   

WE consulting about (not only in our retired thoughts, but openly) the structure of the Temple of Wisdom, to the honour of God Almighty, the common use of mankind, and Praeludium of the life to come, it's meet we imitate the skill of wise Architects, who use not to attempt the rearing of any great work without a foregoing delineation thereof. Which thing, besides the delight, (for the mind, since 'tis naturally carried out to the future, is much taken with the foresight of what is likely to ensue) is of notable use for the saving the loss of charges, time, and credit. For having erected the proportion or Idea of a future work, we may readily perceive whether the fullness of the whole, the Symmetry of the parts, and the comeliness in each regard sufficiently agree. And then if any thing shall be observed to be defective, or redundant, otherwise then may be thought expedient, we have liberty to add, take away, and alter, in reference to necessity or our own pleasure. An exacter account likewise of the expenses may be collected, while out of such a platform the length, breadth, and height, with the matter, form, workmen, instruments, and time thereto requisite are foreseen: which things compared with his abilities, the Architect Judges whether or no the work may be safely undertook. Lest it should befall him, as our Saviour hints in the Parable, to be laughed at for his labour, if happily some should say: This man began to build and was not able to finish (Luk. 14.30.)  
Now Architects are wont in a threefold way to conceive and set out in a Pattern the form of a future work, In plano, or upon a flat, or level, as in laying the foundations; in front, or to outward view, as shall be seen in setting up the walls; last of all most fully, as all things shall cohere among themselves within and without, according to their several dimensions. They call the example of the first kind. Ichnography; of the second Orthography; of the third Scenography and Proplasma, in Latin a Model. We are minded to follow all these in this our Diatyposis. And first to portray the mere naked foundations of the Pansophicall Temple, declaring what work it is we wish for; and why 'tis necessary care should be taken about the framing thereof. This shall be our Ichnography.  
We shall afterwards unfold its Requisites, as well in respect of the matter as the outward form: which all represent the raised fashion of this Temple, and it shall be termed Orthography.  
Lastly, we will endeavour to describe all the parts and their number, order and use, which shall make up the entire plot of the Pansophicall Temple. But we will take notice in all these of this rule amongst Master-builders, which requires the draught be without any neater kind of workmanship: that is, not to be polished, varnished with colours, adorned with Pictures, but bare and plain, that a sincerer censure may be passed upon the Work itself.  
Thou, O God, who alone hast found out all the ways of understanding; hast known them only, and only canst reveal them to any one: have mercy upon us, and what we set upon to thy glory command to be such, that those which shall be the bvilders of thy Temple of Wisdom, may suppose it spoken to them, which formerly thou saidst unto thy servant Moses: Behold and do according to the Pattern which was showed thee. Exod. 25.40.   

These Verses should have been placed before the Effigies.  
VIew him who as Great Atlas in firm sort,  
The frame of General Science doth support,  
Whose Noble words do not unlike appear  
For fullness, plainness, Truth, and Method clear,  
To silver figures, which enclosed hold  
Bright tempting Apples of the fruit of gold.  
And that thou mayst assured be of this,  
Do but survey his Diatyposis.  
J. C.   

THE ICHNOGRAPHY OF THE TEMPLE of WISDOM, Comprised in APHORISMS.  
I. WE Style the TEMPLE of WISDOM a Book in which to man, as a Creature, made to view the works of the Creator, all things which are, shall be, or have been any where, are offered for his Contemplation, to that end, and in that order, by the means disposed to the end, as by the help of them all, he may be led, and brought on to him, of whom, through whom, and to whom, are all things, God, and to that eternal happiness which is in him.  
II. For this is to be wise at length, to understand and provide for our latter end (as God speaks, Deut. 32.29.) lest a man swerve from his scope, happiness, to the enjoyment of which with his Maker he was created: even as that desire which is natural to him discovers, whereby every man wishes well to himself, and that perpetually. For he abhors death and ruin, and courts to lead a most pleasant life, and hence he declines all kind of evil and adversity.  
III. But since men have so bruitishly degenerated, by their heinous falling into sin, continued for many ages, and always increased that they neither apprehend, nor care to understand God's purpose in their Creation, nor those desires implanted in them naturally, much less the ways pointing to an happy life; they are to be roused up out of their drowsiness by all means and devices possible.  
iv In as much as we all stand obliged to be dispensers of divine goodness, and to be desirous to impart so much light to others as we have received from God ourselves. To the end that through the multiplication and different mutual reflection, repercussion, and mixture of rays, light may come to an increase in their minds, to see and find out the Father of lights, and to walk in his light.  
V Now although God himself by his own virtue, upholds the World which he hath created, beautifies it with his light, and governs it by his providence: yet because what he doth ordinarily, he doth by ordinary means, it comes to pass that one creature by another is form, reform, cherished, and directed to their ends through his disposal.  
VI We may bring for a witness the whole Choir of Creatures, and all the works of Nature joined in so close an order amongst themselves, that none of them hath a being, or is made from itself, for itself, or by itself; but every thing depends of another, serves another, and is sustained by another. Whence indeed it is, that he hath distributed several virtues to several creatures, that each (on that part by which it is what it is, and doth what it doth) imitating the course of its Creator, is subservient to its neighbour creatures, and so tends to the preservation of the universe.  
VII. Wherefore since God likewise in mankind for the gradual multiplying of the light of his knowledge, and of his works, hath hitherto improved one by the help of another; and now the last age of the world seems to be upon us, we must bethink ourselves how we also may proceed (which verily may be hoped for in this life) to the utmost degree of knowledge; to wit, that we render our knowledge. 1. Universal, disgraced with no foul Casme. 2. Altogether true, spoilt with no mixture of falsehood and vanity. 3. Most easy, perplexed with no troublesome obscurities and thorny doubts; but flowing fairly into the mind of its own accord.  
VIII. Which three if we may come to obtain, our humane knowledge will be in some sort perfect, viz the image of divine omniscience clearly shining in us: so disposing us, that striving in the same ways, by the same means, to the same ends, we may lay aside our usual discords, and the vanities of all idle employments, all of us being only ready to relish, act, and speak the best things.  
IX. We determine therefore, that a Book should be compiled, for the containing all things which are necessary to be known and done, believed and hoped for by man, in respect of this and the life to come, viz. an entire narration of those things which we know already, with an exact Index of such things as we are ignorant of, whether they be those whose knowledge is altogether unattainable, or those that are left for further search. And all these things to that end, and in that order, that the minds of men by mediums may be (as it were by a kind of an artificial Ladder) advanced from the first to the last, the lowest to the highest, even to him from whom, by whom, and for whom are all things.  
X. But that the same Book may teach the same thing truly, and demonstrate it solidly, that it may throughly appear, that they are not the trifles of fancies, but the firm foundations of things themselves: and that we may know that we are endued with knowledge, and not opinion. This Book than shall contain nothing which may either be displeasing to our assent (as things apparently false or vain, or not proved or improbable are) or may not only tickle and invite our assent (as things which are likely and probable,) but compel it, which force remains in the unvanquished and ever victorious truth, so that it be but skilfully explaind, and laid forth to open view.  
XI. Moreover, it is necessary this Book should be contrived in a method, exactly fitted to dispositions, that whosoever shall read it, may likewise understand it; carried on with a clear and full light throughout, to the end that being translated into the common tongues of several nations, it may be made of as common use, as God himself, the world, and our common sense is: so as it may be nothing else but the true and genuine Copy of those things which hither to the only God hath revealed by his works, his word, and notions imprinted in the mind of every man; and the true and common luminary and guide of us all to the life to come; and the Rule, and true directory of all things that are to be done in this life.  
XII. The matter, Form, Efficient, and end of it may move and persuade, that this same Book should be termed PANSOPHY.  
XIII. For the matter of it shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to say, the Universe, and that whereof a wise man ought not to be ignorant; namely, whatsoever good, gallant, and profitable thing, is any where to be found in Books; or what things likewise are not yet extant in any place, yet nevertheless are in possibility to be had (things newly discovered, or what may be invented) we would have to be conveyed hither, that what thing soever shall come to be mentioned or thought upon, a sufficient information thereof may be here extant.  
XIV. The form of this Book ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an Universal harmony, or a consonance and agreement of each thing to other. For observations delivered here and there concerning things, although they be profitable, shall not be amassed and thrown upon an heap here; but the inmost nature of those very things is to be detected with that artifice, that as there is no dissonance in God the Author of things, nor in his works and words, so there may be left no difference in our apprehensions: the mediums, viz the Centres of this being found out, in which also the extremes and opposites may agree, and cease their jarring, whereby there's hope it may be brought to pass, that whatsoever divers men (so it be with reason) diversely think or act, either not knowing, or not understanding, or even opposing themselves, mutually may here come into a consent and harmony: all the rivulets of thoughts and actions being reduced to their true and pure fountains, where, will they nill they, they may acknowledge that they do agree, the rivulets, wind, and filthiness which runs mixed therewith being now left out. For it will fall out that the most contradictions and controversies may be decided by neither or both. In that way that Christ determined the variance of the Jews and Samaritans contending about the place of prayer saying, Neither in this mountain, nor at Jerusalem, but every where in spirit and truth. And in another place, do this, and leave not the other undone, Mat. 23.13.  
XV. The Efficient being of such fullness and harmony, can be no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an universality of the principles of knowing, viz. that what helps soever are divinely administered to man for to increase and rectify the light of knowledge, all those should be here whole, and entire; namely, upon God's part revealing himself to us, without himself those theatres in which he hath unfolded what he had a will to, viz. the World, with all the workmanship of nature; and our mind, with all notions written thereupon; and the holy Scriptures, with all those mysteries which are here displayed. And on our part, all those instruments granted us to apprehend those things which God hath revealed, viz. The outward and inward senses, and the sound faculty of reasoning, or discourse; and lastly, Faith, which is to be given to divine Oracles. For all these things, if they be fully employed, will cause us know all things which may be known: for because nothing can be known, but what's revealed, or apprehended by Sense, or Reason, or Faith, or by all these jointly: why may not he who knows these things, be said to know all things?  
XVI. The end of the Book shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. the universal use of all things unto all things, that whatsoever man must do or suffer, in time and eternity, may be learned here at once: and that the mind of man may be here composed to a sufficient knowledge of all things: and the hands, and other members for the profitable contrivance of several good works, and the tongue for the apt utterance of each meaning of the mind; and the affections to the embracing of things of worth, and the avoiding of such as are useless: and lastly, that the heart may be directed of God, and be taught so to fix itself upon him alone, that at length man being removed out of the Circumference of things, may find himself in God, their Centre.  
XVII. Concerning the making of such a Pansophicall Book, that our thoughts may be seriously taken up; the very order of divine providence doth now lead us thither, the necessities of mankind compel us, and the present occasions invite us. The explaining of which three shall serve for the laying the foundation of our Pansophicall Temple.  
XVIII. God as he is wise doth all things orderly, every thing in its time, as the wise Solomon speaketh; and as he is good performs all well. Therefore this is the process of good, rightly disposed, that it may increase by motion, proceeding from good to better, from the less to the greater, till the arrival be at that, than which there's nothing greater and better, that is to say, Perfection: which progress of God's wisdom, all the examples of his works testify.  
XIX. So although he could have framed the world in one moment, yet he was pleased to make use of a tract of time, and a gradual succession of forms, imprinting themselves upon their matter; beginning his works from unshaped, confused, and dark rudiments, yet ending in most distinct, exact, and excellent forms: which Law likewise he hath stamped upon nature herself, so that what things soever be produced, arise out of their seeds slender, and imperfect, and take their augmentation by little and little, even till they arrive in their several kinds at their determinate accomplishment.  
XX. He hath put mankind in all things under the same condition. For when he could have produced it in the full number (as the Angels and stars) as many as he pleased, he created the stock, only, man and woman, and with the granting to these the multiplying their kind, allotted for the generation of men some thousand years, till the whole earth might be filled with Inhabitants.  
XXI. And when as he could have disclosed to these men at one and the same time, the secrets of all mysteries in things natural, artificial, moral, and divine; he chose rather to use an accustomed gradation, and leasureably to increase the light of Sciences, Arts, and Faith, as all things to this very day hold on in their progress.  
XXII. For the age of all mankind, is as it were the age of one man, admitting its increase by degrees, and promoting itself from Infancy by youth to a ripe and well settled strength of mind. which AUGUSTINE observing writes thus: Divine providence by a fair moderation of all things, so disposes the whole Series of generations from ADAM to the end of the world, as it were of one man, terminating the tract of his time in the degrees of age, even from childhood to a decrepit estate. And hence there are also degrees of virtue in manners, till he come to the clear and perfect virtue of man, it concerns him to distinguish who piously devotes his mind to divine reading. (Of his 83. Quest. the 53.)  
XXIII. And that it is so, that all things increased with mankind, Sciences, Arts, Virtues, and Vices, Faith and Treachery, that is, impiety and errors; and by the occasion of Errors that new torches are lighted again for the better illustration of truth: he perceives who sees any thing in Sacred or profane History. For all things came forth as it were out of darkness into light, one thing after another: and every thing was in his first beginnings rude and unpolisht, receiving by little and little distincter forms, and true perfection: And lastly, every invention passed from his inventor to other men, and people one after another, by successive imitation.  
XXIV. What therefore should keep us from hoping that it may fall out at length, that those things which had their increase by parts, may grow up into the whole, and that those things which we polished by degrees, may at length be extant in a perfect form. And what things formerly appertained to this or that man, or Nation, tongue and Sect may become common unto mankind. Certainly that which hath a gradual ascent, must needs have a top: And if CICERO said truly; Time extinguishes the fopperies of opinions: (And why not? whereas truth the daughter of time, is only solid, the fumes of opinions cannot but be subject to dispersions:) why do we not hope that the fictions and errors of so many Ages, may even through tract of time, at length be discovered, and expunged?  
XXV. Now if we may well hope for such a thing, why may we not likewise desire and endeavour it? For what will that be but a declaring of ourselves Administrers of divine bounty, which uses to communicate itself by degrees, and diffuse itself more and more continually?  
XXVI. Therefore, if we shall now at length assay to collect into one body, that various and manifold light appearing at first as sparks, afterward as torches, which the Father of lights in the succession of forepast ages kindled, and hath daily more and more increased. And then after we have reduced it into one universal Mass, endeavour to render it most clear and pure, and produce it for the world's public use and benefit, we may assure ourselves we do nothing but what divine providence hath even led us by the hand to effect.  
XXVII. Yea to do this same, the very necessities of mankind urge and compel us, which I shall explain briefly, first of all in general; afterwards by certain ranks or orders of men; at length by carrying a respect to these our own times into which we are now come.  
XXVIII. Touching the perpetual confusions of humane affairs: the complaints of wise men in every age are sufficiently known and manifest, so as none can be ignorant thereof, unless he be either a stranger in the world, such as Infants newly entered into it are, or a mere trunk or block, as foolish ones are, who mind not what goes forward, nor regard or care how it's done. Now these confusion's spring and arise hence, in as much as the greater sort of men (who even in their own and the world's account seem to be wise) do all, or at least their principal and chief businesses without Counsel or reason, rashly, and ignorantly: In which sense, AUGUSTINE called the most men fools, (lib. 1. de lib. art. cap. 9) And agreeable to this saith CICERO, there's nothing so common and ordinary as to understand nothing also: I think the Mule breeds oftener than a wise man is produced. Since wisdom therefore the Governess of things, deserts men; what wonder need it be to us to see all things done immoderately, and by way of tumult, and our employments to miss of their ends, by running out of their bounds and limits, and ourselves thrust headlong into sundry precipices. It must necessarily redound then to the health and welfare of mankind, to place so clearly in the sight and view of all men, the true discovered ends of things, and their certain mediums leading to those ends, and all the orderly and due manners, Courses and ways of such mediums, that all men may in seeing see, and being taken with the sweetness of that true happiness, (which only true wisdom shows, and gives a fore-taste of) be inflamed with the vehement and ardent love thereof. And this is that very thing which PANSOPHY seeks after and hopes for, through its ways of full Universality, Truth, and Facility.  
XXIX. For because those things are many, and after a sort infinite, which men in this life have for their Objects; as well without themselves, things natural and artificial, moral and spiritual, good and bad; as within themselves, inclinations, desires, various affections, and lastly, near adjoining to themselves, other men's opinions, studies, endeavours, and very different actions; it cannot be but they must be severally distracted and confounded by all these, so as they cannot do that which ought chief and especially to be performed; but even as any one by mere hap falls this way, or that way, so he permits himself to be enwrapped, and entangled. Whence it comes to pass, that whereas God made man right, they immix themselves both with infinite questions and occupations, (Eccles. 7.30.) and according to that complaint of SENECA'S, like a company of Cattles, they follow the flock afore not going where they should, but where they behold others. For which Ataxy or irregularity, no other remedy can be found, than that all things which a man either doth or may meet with, be reduced, into a fixed and settled order, the Weights and valuations of all things, being evidently extant, that every one for his own benefit may clearly see, and wholly understand, what ought, and is behooveful, afore or after, more or less, to be attended, affected, brought about and dispatched; which cannot be without an universal foreknowledge and survey of things. For all things that are be so inter-woven by divine Artifice, (which PANSOPHY will manifest and make clear) that every thing is not so much for its own sake as for others: whence 'tis, that all things mutually cohere and become serviceable, and by turns, not only things alike, but what are divers and even contraries, illustrate and set out themselves: as we have it apparent in the body of any creature, how all the members, the greatest and least, highest and lowest, first and last, serve one another mutually: so that if you take away one, you shall spoil and maim the use of the whole. Seeing therefore all things that are come to the composition and framing of the whole Universe, as of one Commonwealth by a concatination, or chaining together, which is nowhere broke or interrupted, it must needs happen that by the ignorance of one remarkable thing, the truth of many be likewise darkened and obscured. Certainly, as SENECA said of the Writings of great and noted men: They are wholly to be looked into, wholly to be handled and perused; For by the lineaments of their wit, they knit a work, from whence nothing can be withdrawn, without a marring and ruinous defacement of the rest. That may be far oftener spoken of the whole structure of things and learning, that nothing can be withdrawn thence without spoil and ruin. Which also the same Author says in another place concerning the Counsel of life, and the aberrations of Counsels: we therefore offend, or swerve, because we all deliberate to change the parts of life, but none of us consult about the whole. It agrees and squares most aptly with the search and enquiry of truth: therefore we err diversely, because we deliberate about the parts and parcels of truth, but no man makes any matter, or troubles himself about the whole entire Universal Catholic truth, uniting and kniting itself together on every side: which also FRANCISCUS SANCHEZ saw, and thus expressed: Libro quod nihil scitur, pag. 47. There's such a Concatination in all things, as no one may be idle but hinder or further another; yea, every one is designed for this hurting or helping of very many. Therefore for the perfect knowledge of every thing, 'tis requisite we know all things: And a little after you shall understand this by the familiar example of an ordinary Clock. For if you would know how it strikes hourly, its meet you look round all the wheels from the first to the last, and what moves the first, and how this another, and that others, even to the last, etc. We must imagine the same in the great Orb of things, in which you can find nothing but moves and is moved, changes and is changed, acts, and suffers. PANSOPHY therefore by wholesome Counsel takes all things in general into its consideration, that it may evidently and most clearly appear, how lesser things are, and come to be subordinate to the greater, the greater to the greatest, the former to the latter, and the latter to the last; infinite things to finite, and the finite to one: that is, all visible things to man, temporal things to eternity, and things created to their Creator; and that nothing of all be omitted or left out, which may not be constrained and compelled to serve our last or ultimate end. To wit, by this means we shall know that the advice of ECCLESIASTICUS is sound and healthful, Eccles. 5.18. Be not ignorant of any thing in a great matter or a small.  
XXX. Now there ought to be no less, yea rather greater care and solicitude about truth then universality: For to know truth is divine wisdom, saith LACTANTIUS: Nor is there any use at all of figments but to mock and abuse wits, and lead men aside into wayless places: Therefore indeed the most thoughts of mortals are misty or smoky, slippery, crooked, vain, and unprofitable for works or actions, because for the most part instead of things which are true we acquiesse and rest in things which are like to, counterfeit or resemble truth, embrace opinions for verity, and running out into opinions we have and return little of certain knowledge. Whence it is, that we had better be ignorant, then possessed with the knowledge of what is bad; because ignorance is less hurtful than error; even as a neutrality or indifferency in health is more tolerable, and rather to be endured then a sickly and distempered condition, and as a rude behaviour or rustic carriage is to be preferred before mannerliness and civility trimmed and polished for slyness and malice. In as much then as there are to be sought out by us (unless we will be deceived and become vain) not things which are true and good to show, but solid and substantial, which may render us truly wise, good and happy: O how is it then to be wished that we had certain and infallible rules of truth and goodness! For though our knowledge is like to be more contracted, and fall within a narrower compass if we only follow and pursue things which are certain: Yet even that very little of died and approved truth, and that which affords sure and infallible use shall be of more account and esteem then all weak opinions or guesses how diffused and large soever, or then any vain and idle delights of fancy: Because it's infinitely better to know any thing then to conjecture at infinite. And to the sick patiented one little potion which eases him of his malady, is better than infinite most subtle discourses touching his sickness, or what remedies soever by the greatest provision and care procured and tendered to him, but not expelling or removeing his sickness from the place where it chiefly lies. For AUGUSTINE says well; truth whatsoever it be is better than all that which may be devised and feigned according to our pleasure. (Lib. de Ver. Relig. cap. 5.) Since therefore the wiser sort of men acknowledge, and confess, and bewail, and deplore the mixture of errors with truth in Philosophy and Divinity, and up and down else where: PANSOPHY which serves and seeks to collect only things irrefragably true, and in a manner apodictically to demonstrate how to possess them securely; endeavours without doubt a business which is likely to be very profitable and advantageous to mankind: For what I pray is the reason why we should be willing to be cheated and mocked perpetually with uncertain things, however plausibly made and contrived? Opinions ad placitum, or merely to our own liking, are as HELIOGABALUS his banquets, who delighted his guests with painted viands, and afterwards dismissed them hungry. That Feast is the best ordered where the guests are entertained with wholesome and well relished dishes, although but few: Not where the  is provoked and ensnared with various and contrary meats. For there good concoction, good sleep, good digestion, a good colour in the face, and a good habitude of body and mind follows and attends a moderate pleasure: Here surfeits, difficult repose, doting dreams, vomits, or wring of the belly, diseases and deaths ensue. And as that is not a good and commendable pourtracture of a man which is fairly drawn; but that which extactly and tightly resembles his lively looks featured whatsoever it be; so not that Geographical table deserves praise which is garnished and set out with colours and (such as affect and take children) but that which exhibits the true and genuine distances of places: even so directly that book shall be held, and judged the best, that feigning or painting nothing ad placitum, repesents all things in that manner and form, which the things in themselves are. Which perpetual tabulature of truth that PANSOPHY may be, is that very thing which is sought after.  
XXXI. But indeed, there will be need also of the light of method, by which only there is hope it may be obtained; that all things truly delivered may be both pleasantly read and easily understood, and hereby this book may become a wholesome lure of wits, and a Ladder happily erected, to climb and mount by to the tops of things: and lastly, an efficatious remedy to take away in the greater part the differences of the world. Which three things we must show may be expected from Pansophicall method, that it may be apparent, we endeavour a matter profitable and beneficial to mankind.  
XXXII. It's in vain to hope that humane things, prolapsed and fall'n to decay by the common errors of all can be restored and made entire, without the common help and joint assistance of all: For seeing all are members of the world's Commonwealth; no sooner can the state of humane society be amended and changed for the better, than all begin to act by reason whatsoever they do, as well those that are subject and inferiors, as those who rule and govern. Now they cannot sooner begin and make this assay than they shall be taught and instructed to know the reasons how and why every thing may be necessary and requisite to be done: all which things, after they shall be delineated according to the Rules and directions of truth itself; that also they may be desired to be known of all, there will be need of certain baits or allurements, viz. A delightful method, temp'ring every where pleasure with profit, and exposing all things to the clear light, whereby this Amphitheatre of the Universe may seem to none a labyrinth or thorny bush, but a Paradise and delicious Garden to all. Now PANSOPHY propoundeth this to itself, so to expand and lay open to the eyes of all the whole University of things as both every thing may be pleasurable to be viewed in itself, and also necessary for the extending and enlarging of the Appetite, from one thing to another.  
XXXIII. These things an artificial method promises to perform; so that whosoever shall have a mind to read these things, shall be able also to understand and conceive of them; a matter tru●y greatly to be wished. For common complaints ●nd the examples of very few, scarce at length struggling out, and getting rid of difficulties, testify, ●hat the vulgar, and ordinary ways and passages of ●he sciences are beset with thorns and rubs: for so they deliver & lay down the most things that not so much the sublimity or subtlety of the matter, as rather the very perplexed & obscure manner of delivery serves for the involving & entangling of wits. Pansophy therefore seeking out Compendium's and Stratagems, & finding them by God's help; by which all things may be tempered and suited by a certain proportion, to the capacity of ordinary and indifferent wits; why may i● not be er●dited to propose a business of public benefit? for it displays all in the very order of things, that each thing may stand in its own place, as it follows from the premises, and begets consequents from itself, and hereby all precedents cannot but give light and lustre to their sequents, and the sequents and strength to their precedents, which if it be woven throughout from the beginning to the end, with like diligence and felicity: all things cannot but in like manner be penetrated by wits. For truly there is no Tower so h●gh, nor any Rock so inaccessible, to whose tops any one that is furnished with feet, may not attain, if you set him sure Ladder, or hue him out due and convenient steps: whereas he who aslayes without these, is sooner likely to find Precip●ces, than arrive at those tops which he fond aspires to. So he who attempts the contemplation of things in none or in a bad order, is easily surprised with giddiness, and falls back, or slides forward into confused, preposterous, and monstrous opinions: But he who goes in right order and by degrees, may readily elevate, and raise himself even to the highest pitch.  
XXXIV. It's evident, that differences, controversies, and brawls do still reign every where, and trouble the affairs of men: Nor is it unknown to the wiser sort that these contradictions and quarrels come from divers and contrary studies, because we learn not wisely to relish, act, and speak the same things; but we whisper several things into one another, or we are carried hither and thither, every one by his proper eagerness and passion: If therefore it may be obtained or brought about, that all men as they are made by one God after his image, destinated to one end of blessed eternity with him; sent into the same school of this present life; furnished with the same requisites of necessary helps, or are certainly apt to be furnished; so may they but suffer themselves to be led by the hand in common from a common principle, through common means to common ends; why may we not hope more serious study about serious things, and less stir about trifles and by this more concord and less difference? Now since PANSOPHY wishes, seeks, and assays this it verily wishes, seeks and assays a business likely to bestead and profit mankind in common.  
XXXV. But let us come to particulars, and give a brief touch by the way what hope PANSOPHY may afford of bettering the state as well of the Vulgar as the Learned, and the Civil and Ecclesiastical, and to conclude all the Nations of the whole world.  
XXXVI. There's none but sees in what things the vulgar sort of men busy themselves; namely, in things frivolous and vain, or truly in externals which only extend themselves to this fugitive and transient life, they regard not sollider good things internal and eternal, because they know them not; now they know them not, because they are not acquainted therewith; therefore they delight themselves with gugawes, baubles and trifles of their own. For what can he do who hath not learned the inward culture and adorning of the soul? Who hath not tasted the sweeter fruits of virtues? Who hath not looked into the more precious treasures of Wisdom? Who is in no measure admitted to the secrets of Heaven and Earth? How can such an one employ himself save in sweeting and toiling to blow the earth, gather fruits, scrape up money, and to search and look into such things as are done in neighbouring houses and places adjoining? For it is not granted to humane nature to be altogether idle and drowsy, it will be busied, or busy itself. He that doth not this must needs do something else; and he who transfers not the forcible bent and inclination of his nature to better matters, falls certainly into such as are worse: It will be therefore a wholesome intent and good purpose that even the very common people be invited at length into the common amphitheatre of God's wisdom, and that the veil being withdrawn from these things in the presence of all, divine treasures be represented as they are in themselves, and come to be esteemed of from the truth and reality of the matter, to the end that the savour of better and truer good things being perceived, they may accustom themselves to esteem less of transitory worldly allurements, and make smaller reckoning of shadows than substances; and finally, also that those men of the lowest rank, condemned to labours and grievous troubles, may by the hope of better things ease their calamitous and wretched condition.  
XXXVII. Touching the state of learned men, PANSOPHY rightly constituted, may sundry ways avail and advantage them.  
XXXVIII. For first of all 'tis certain, that very few of those who either please themselves with the name of learning, or are admired by others, rely either on their own, or on the foundation of things. For they follow the opinions of one another, which since they vanously depart from themselves and from things, it comes to pass that there is no end of doubts, contradictions, and disputes in Church and School; by which the wits of the learned, and the consciences of the unlearned are troubled and tortured without end: For which disease if a meet remedy be sought out, it cannot be any other then that all be taught to follow, not the leaden rule of this and that Doctor, but the adamantine rule of God and things themselves, and hereby not to come to bare supposals but knowledge; which Will be done not by following the external likelihood of things, or acquiescing therein, but by searching by certain ways the very intimate, solid, and unmoved truth of things, and by placing it in open view after it is drawn forth and solidly demonstrated, which thing PANSOPHY seeks after.  
XXXIX. Furthermore, if we look upon those that study Arts & Sciences, some well observe that that variety of methods (by which every Science & Art, & Tongue, otherwise then as it differs; yea, the very same is delivered by one Author on this manner by another on that) is not only a Remora, but even a vexation and torment to wits: For hence it comes to pass, that all indeed make but difficult progress; and the most taking a nauseous distaste, and deterred with so many new lets and crosses continually happening, start back from the course of their studies to other kinds of life, or wearied in so rugged a path, slake in their alacrity, leaving many things either untouched, or touching them but in an overly and superficial manner. Truly HERCULEAN wits are rarely and seldom known into whose breasts new valour returns, and a new vigour arises at the meeting of a new monster, and the approach of a new encounter: And therefore solid Scholars grow so rare; who then may not think it profitable and necessary that this bar be removed? For those of BAZIL writ well in their Diatriba, concerning the compendious manner of learning, the Hebrew and Chalde tongue annexed to Mercurius Quadrilinguis, Printed in the Year, 1637. It cannot be well declared what a compendium or saving of labour and wearisomeness it may be, every where to use the same Author, the same Precepts, and the same Method. Now PANSOPHY shall be no other than such a compendium of learning all things in one perpetual Method.  
XL. And because such are not a wanting, who burning with the love of Sciences and Wisdom, yet by reason of the affairs and employments of life, with which they are distracted, cannot be at leisure for the searching through of Libraries: It's altogether needful that these have some brief, but withal strong Viaticum of Learning, by virtue whereof, as ELIAS refreshed by the service of an Angel with a morsel of bread, and draught of water, went on through Deserts to the Mount of God; so they also may be able to preserve spiritual life in any noise and hurry of businesses. Now indeed of this nature is that which PANSOPHY endeavours; by which both men being at leisure may be profitably employed, and being employed may be speedily promoted to their principal ends and aims. For it shall teach us to attend, and do the first things firstly, and the chiefer chiefly; with the certain use also of those things to good ends, which busy others without use or benefit at all.  
XLI. Again, those who sail through the vast seas of Authors, they have need as well as those that float in the Wilderness of the Ocean of some such magnetic directory, whereby they may the better keep and maintain themselves from errors, quicksands, and rocks. For those who sailed by sea, before the use of the Loadstone was invented, could not know whither they might be carried, and what way to steer the ship, unless it were in a clear sky, or in view of shore; in dark and cloudy weather, and when they were carried forth into the deep they were at a loss, and at their wit's end: So they who enter into the sea of Authors furnished with no rules besides the common and cloudable Sun of common knowledges, and the shores of preconceived doctrines, cannot but be in all places uncertain and doubtful of the event: Therefore since PANSOPHY endeavours to constitute such an universal directory (to wit an universal and perpetual harmony of truth) which who hath ready at hand, need not care for any depths, nights, and darkness, being certain of the poles or hinges of the world, and secure of the Haven and Port to which he tends; why may we not believe that it endeavours a business profitable and necessary for learned men in common?  
XLII. If we have regard to Philosophers apart (who being intent upon the speculation of all things, and their causes wherein they are contained, aught to be Masters of all things which are done rationably in any place) we shall find that their state especially stands in need of bettering and amendment. For what Philosophy soever the Schools have and peremptorily hold, even all that is drawn from the Greeks' and Arabians (Heathens and Mahometans:) and therefore however it be freed from mixed superstitions, is nevertheless very imperfect. Of which thing there are three certain documents or sure proofs: First, because these being not furnished with Divine Revelation, (by which they might correct the aberrations of their senses and reason) could not but be blinded and deceived in all chief and principal matters: For they were ignorant of the beginning of the World, as also of its end, and knew neither the constitution nor corruption of man's nature, nor its amendment, and manner of its amendment: Therefore what sound thing could they deliver either of nature or morality? Furthermore, that Greekish Philosophy was then when it was constituted and set up (namely, in the time of SOCRATES, PLATO, ARISTOTLE) a mere new thing in the world, destitute of sufficient experiences, catching at and laying hold upon any thing in its way, from this person thus, from another otherwise; and all things were transferred to matter of profession and disputes, in which some have enwrapped others and do hitherto enwrap their followers, with drawing wits from things to themselves, and their own conceptions; and as it were ensnaring them in jives and fetters, so as they cannot freely contemplate things. Lastly, even the matter itself instructs us, that the true and living Roots have been and still are a wanting to this Heathenish Philosophy, by which it being vegetated and quickened, might have grown continually into a larger tree, and have produced always more copious and abundant fruits. For that it ought to have been so, we see it in the example of Mechanic Arts, which as it were endued with a vital spirit, increase daily, and come to perfection: That if their first Inventors were alive again, they should have need to turn Apprentices, and be set to learn, so rude were their first endeavours in comparison of this perfection, to which by the labour and diligence of their successors they are at this time advanced. Now we see the quite contrary in Philosophical Sciences, that they throve most of all in their first Authors, and afterwards languished; so that Modern Persons may think 'tis enough for them even a far off to follow their footsteps, which they openly confess, who with such praises extol ARISTOTLE the Author of this Philosophy, as they assign to him the Dictatorship, Empire, and Tribunal of Wisdom, not daring at any time to go out of his tract or footing. Hence it comes to pass that the Sciences for so many Ages stick fast in the footsteps of the Ancients, nor receive such increase as may beseem mankind, and grow adored after the manner of Statues, but find not any promotion or advancement: For if in the mean while any new thing be found out (as are the knowledge of the Loadstone, the Algebra, Logarithmes, Canons about Creeks and Gulfs, Clocks or Watches, the Art of Printing Books, etc.) this truly is not found out by the guidance and help of that Ancient Philosophy; but either by chance, or for that more excellent and choice wits piercing further made bold to assay something peculiar, I wish to God than we might prevail with those who devote themselves to the contemplation of things, that the principles being only rightly ordained, that they would give their minds to trace the hidden truth of things, in things not in books or the conceits of others: O what fair and great hopes show themselves of having continually more plentiful treasures of the wisdom of God digged forth? which as yet are, and will lie hid if men persevere in the resting on things found out, and adhere only to the cogitations and devises of others. For what novelty I pray you can he find out, who keeps himself only in the ways where an infinite go by perpetually? What gold can he get out who ties and enslaves himself to a vein already exhausted by others even to the least parcel or crumb, or that tries mettally earth over again, which hath been a thousand times refined in hope of drawing something out of it still? It concerns therefore Philosophers that leaving these emptied Mines, they open themselves new passages to find out the treasures of nature and art; which seeing PANSOPHY both teaches, and in a good part by God's help performs; no good and wise man who delights in the well-improving and promoting humane things can find in his heart to envy, much less hinder it: The matter of itself speaks that.  
43. These of the learned who are at leisure for the disquisitions of things, and institute or order disputations for the examining of opinions, have need of better helps. For what is there performed worthy so great designs as polemical books are hitherto writ for? They dispute that they may dispute, not for determining, but fixing and increasing Controversies. For those usual disputations are mere circulations or wheelings about, and a work without end; which the continuance of Opinions and Sects in this our Age clashing one against another doth plainly teach. All are opposed, none overcome, one admires at the obstinacy of another, and yet no one yields; what's the reason? First of all Controversies are raised without necessity through the sole itching of wits, and out of a desire of renewing things, or contradicting others, which on each side distracts, entangles and intricates the minds of men. Then started Controversies are exaggerated beyond measure, every light dissent passes for Heresy; whence men's spirits are offended, estranged, and provoked. At length the very manner and way of untying knots, which we as yet use, proves ineffectual. For to draw out our own and overthrow opposite conclusions, we make use of Principles (Canons and Rules, Distinctions and Limitations) which are catcht up any where, or even lately feigned and devised by ourselves, that they may be suppositions, and serve for our cause: Or which verily are not yet granted to by the other Party; such as the adversary seeing himself set upon with and pushed at, he either derides, or contemns. Furthermore as well from these, as even from Principles which are true, and yielded to by the adversary are picked many times conclusions not by Logical, but Rhetorical Art; that is not by solid demonstration, by which assent is wrested from one, will he, nile he, as it happens among Mathematicians, but by certain persuasions soliciting indeed the assent, yet not necessarily drawing it forth. Lastly, the end of the disputation for the most part answers the beginning, so as it ends in prejudice and affection; whilst those that dissent are condemned, and their Odium instilled into others, which gives the adversary occasion of shrouding himself with a shield suitable to these weapons, and of defending himself with affection against affection, and with pertinacy against hatred. Now PANSOPHY promises a remedy for these mischiefs; while it teacheth us that only solid things be solidly handled; while it loads none with prejudice, yea rather invites all equally, and laying down Principles really Universal, really true, really clear, which may be admitted of all of their own accord and with pleasure, by these gradually without any hiatus or gap, and within perpetual limits drawing men's minds, it brings them leisurably to the v●●y tops of truth not with reluctancy, but spontanity and willingness. And so while it doth not exasperated men's minds, but assuages and shows the ways of reducing into consent the senses or conceits of those who even mutually contradict one another, if so be they have but any thing of truth and reason in them: It makes and causes all m●n being carried on from the same Principles, by the same mediums to the same conclusions to give their assent to the last, as well as the fi●st; not through any persuasion of likelihood or probability, but by reason of the very clearness and perspicuity of firm and unmoved truth.  
XLIV. For Schools also, if we would have them well provided for as we ought, PANSOPHY may afford and contribute notable help●. Namely because it concerns Youth even from the very beginning of life to be seasoned with right and sound persuasions which may thrive and grow up with them; this can scarce by any means be better and more certainly obtained, then if the Schools have a book at hand common to all, propounding all wholesome things in one continued Method; by whose direction it may be plain and evident that none of those things which appertain to the profitable culture and improvement of their minds, are passed by, omitted or neglected in any place, but that all things are every where performed. For though all youth be not capable of all things; yet their Masters shall have such a rule from thence as they may neither be ignorant, nor forget whereto all things are to be directed: But even certain Compendiums of PANSOPHY accommodated or fitted to the capacity of first childhood may be easily constituted and framed for the use of inferior Schools.  
XLV. Consider with me now the Political or Civil State, and you shall see that PANSOPHY may be very serviceable also for its welfare. Known is that speech of PLATO, and held for an Oracle long ago: That Commonwealths are even then like to be happy when either Philosophers rule them, or those who rule them play the Philosophers; than which saying nothing is more true; if true Philosophy, which is the true contemplation of all things be meant and understood thereby: For because Order is the foundation and bond of the safety of the Commonwealth, as also of all other things, for the retaining which among all men and all things, Governors are to be vigilantly heedful: It's a plain case by how much any one better understands the way of order, by so much he may the better be precedent over others for the procuring and maintaining order. Now he best understands the order of things, who understands it universally, as it is the soul of all things, and knows to distinguish fundamentals from accessories, whereof these are every where necessarily the same, these other vary. Now hither PANSOPHY doth altogether tend, that it may detect Order, the foundation and bond of all things, it may therefore make good Governors for Commonwealths: But it's also of great concernment that they who are subject be not subject upon constraint but upon their own accord, out of their love to justice. Now why may not this same PANSOPHY effect and perform this, if the very Commonalty also be admitted, that it may learn and understand that the public safety of all in general, and the private of every one in particular doth consist in it, that every one may maintain himself in his own station, and readily and cheerfully go about his own businesses, whatsoever they be that fall and happen to him?  
XLVI. If you look at the Church, PANSOPHY by God's help may yield likewise to small advantage to the safety, but even to the increases hereof. For it's exceeding good, that even all Divines understand how exactly Gods words agree every where with his works, that they may the better know to clear and explain the mysteries of salvation, by the mysteries of common providence. And its profitable that the Christian common-people have not a commanded or extorted pharisaical or an implicit, slubberly, but a certain and explicit faith, that they may reply to their teachers, as those Samaritans to their first female Preacher. Now we believe not because of thy saying, but because we ourselves have heard and know him. Now this will be brought to pass, if they be taught to understand, that which they believe, and to know that our faith not only contains in it no absurdity, (as Infidels suspect, or even blasphemously affirm) but that it is a thing of all other most rationable, supported with the irresistible and irrefragable testimonies of the Scripture, of the world, of all the inward senses, and moreover of Infidels themselves, the confession of the very truth shining forth here and there from them also: Which in the progress of time and light, may by the mercy of God be a most strong engine, or battering Ram, to convince and convert the very Infidels, the Jews Turks, and the remnant of the Gentiles: which could not be hitherto, by reason of our domestic discords and the unestablished way of teaching the truth plainly. For so much as it is a common notion, the consent of opinions seems a note or mark of truth: such a manifold dissent of Christians, could not but beget in Infidels, a suspicion of falsehood: nor had we any means in readiness, whereby we might shake off that suspicion. For how can they obtain the victory, who set upon the enemy disorderly, and besides that, oppose and fight against themselves?  
XLVII. But we ought to hope it may come to pass at length, that the Church having a better accord within itself, may be furnished like wise with more powerful weapons for the overcoming th● unbelief of Infidels. For even as the Apostle said, when he considered the gradation of divine wisdom: in the dispensing of the revelation of himself that God spoke often sundry ways by his Prophets, lest of all by his Son. So, why may we not imagine, that the Son himself, (who doth even whatsoever he sees his Father do, John 5 19) after h●● had propagated by divers ways and degrees through Countries and Nations, the truth of that doctrine which was brought from heaven, reserved some utmost excellent degree for the last times? since we now see many ways which have gone before. For first of all he would have the mysteries of purchased salvation preached to the Gentiles by simple men and Idiots, but such as he made men believe were sent of God by the gift of tongues and miracles, that the hard hearts of m●n (always armed by their own obstinacy to resist God) might be absolutely forced to yield. Afterwards when the faith of miracles languished, and the world hardened itself against the truth, and ●ag●d against his Saints: Christ laid down another means, by which also the hardness of many was vanquished; to wit, the constancy of the Martyrs whose blood was the seed of the Church. For by how much more Christians were put to slaughter, by so much more grew up, and came on daily to display and lay open the victory of the Cross; that as Christ, so Christians might overcome by dying. The world therefore yielded, and gave w●y upon Conquest. A third means of propagating th● Church forthwith approaching; namely when Christ gave it Kings as nursing Fathers, and Queens as nursing Mothers, by whose example and faithful care whole Countries were conv rted. But when the sly and subtle deceiver had turn d this into the Church's bane, and had brought in security of life, dissoluteness of manners, profaneness of doctrine, and a various mixture of errors; God against that darkness set a new light of tongues, by the help whereof, and the benefit of Printing, the Sacred Books were brought to public view, and the Writings of the Ancients by whose ●ayd truth hath been fayrly purged from enterd-in errors and superstition. But because here also both seducers who see but a little in the open light, do make a struggling, and those who follow the light, rather light for themselves particular torches, (and thereby hinder their own and one another's light) then labour to enjoy a full light in common. And lastly, because the Gentiles remain to be converted, (for the Gospel of the Kingdom shall be preached in the whole World, before the End come, Matth. 24.14.) and the remnants of the children of Abraham are to be excited to seek the Lord their God in the latter days, Ho. 3.5. why may not the Lord of all be credited to have reserved a certain universal medium, for so universal a business? By which both a clear light may shine upon those who sit in darkness, and also the stiff and refractory sinews of those that rebel against the light, be slit, and Satan be bound that he cannot seduce the Gentiles etc. Now this kind of Medium, which Pansophy shows us, is either that very same, or certainly some one very near to it; viz. whereby it may be rendered most evident to every man's mind, that only mere Christian Religion consist in eternal harmony, so as it may be discerned on every side, to be all fair and desirable.  
XLVIII. It would be of special importance likewise, that Nations & Countries dispersed through the divers Hemisphers and Climates of the World, & severed as it were by rails and partitions from one another through the propriety of Tongues, might have amongst themselves some common rule of things by which being regulated, even such as do not understand, may understand themselves mutually: For what should that be which the Lord promises by the Prophet, if it be not this: That he will turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one lip or consent, Zeph. 3.9. And this may almost be the making of the lip one, whereby all are brought to understand themselves mutually; if not as to the sound of words, yet according to their sense and meaning. For if this book when 'tis brought to its perfection should be translated into the Domestic Tongues of Nations out of the Latin Tongue in which it was conceived at first, in as many Paragraphs, and as near as may be to the very words: This would be a rare help, even for the most barbarous Nations for the easy learning of the Latin Tongue, running parallel with their own in that common Book: By which means as it is of the European Nations; so it might also become the common Mercury of the Nations of the whole World: To which p●sse if the matter were once brought▪ we should have an universal antidote against the confu●ion of BABEL, a true Panagea, and the best medium for the communicating all good th●ngs.  
XLIX. But we must now show that which we promised, how our Pansophical purpose may be founded even in the very necessity's of this present Age of ours; to wit, that we may resist as much as in us lies those Monsters which prevail too much at this time, Presumption Cuckoe iosity, Samaritanism, Atheism, and Fury, which arms itself daily more and more to the destruction of man kind.  
L. For first of all the opinion of a learned Age is grown too much in use among very many, as though the studies of learning and wisdom had now attained to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or full and perfect growth in this our Age. Drunk with which opinion even the retainers to a very little, or indeed but superficial learning do so please themselves, that they deem themselves to be almost solomon's▪ and seek after no truer learning, because they dream that they possess it already, and that there remains not so much as any thing wherein they may make a further progress: Whence it is, that in truth there's the greatest scarcity of learned men in this learned Age; the Vulgar studies running out almost into a certain babbling and sophistication; it would be good and meet therefore that these supposers or over weeners might be carried on into the Ocean of universal wisdom, and that the vast deserts of man's ignorance should be shown to them by the discovered and designed shores of unknown Lands, that understanding how little we know in comparison of what we are ignorant of, they may accustom themselves not to raise up, but pu●l down their cr●sts.  
LI. But if men freed from this presumption shall be reduced to due modesty, and the ardent study of true wisdom, there will be need thereupon that the business be ordered somewhat otherwise then hitherto it hath been; namely, that they whosoever they be, who are truly desirous of true wisdom, may come to it by more certain and more compendious ways: For those which we have had thus long, are ambagious or far ab●u●, and uncertain, yea dangerous. For that in this Age, which would be termed learned, Books, Schools, Methods, and various opinions concerning various things are multiplied even to admiration, Learners are utterly confounded, and we may fear, lest we be all overwhelmed, that at last we shall either read nothing, or believe nothing: If some bar or restraint be not laid upon this Age; as luxurious in conceiving opinions, as multiplying Books; and the Learners freed both from the wearisomeness of reading many things, and from the tumult of encountering opinions, and from the two-pathed, or rather many tracked ways of Errors, which they may meet with every where; which to be brought about by no other than a Pansophicall way, he shall acknowledge and confess, whosoever shall truly perceive the true intent thereof; to wit, that all things may be derived from an infallible foundation, that is to say of things themselves, of divine testimonies of things, and of notions or knowledges written in our mind, in which three, as in her triple Palace eternal truth resides: And in such a Method, as by which all things may flow into our minds easily and clearly.  
LII. Which same thing also may be a remedy against human curiosity, whereby some are excessively inflamed with an inordinate desire about less necessary, and forbidden points of knowledge by the legitimate designed bounds of man's industry, and the found out marks or goals of that sovereignty and power over things, which is committed to the wit of man; and lastly, by the detected and clearly displayed limits, and all those means and ways of possibility and impossibility. As far forth as they may be known, to the end that those who are busied in undecent unprofitable and impossible matters may be recalled from their vain and irrational inclination and eagerness into the ways of reason; and others may be taught to beware aforehand the occasions of falling into the like exorbitancy.  
LIII. Moreover Dissensions and Disputes, yea Sects have too much prevailed in Philosophy and Divinity, in which both the learned and unlearned are wrapped and encumbered: So as either they cannot understand themselves mutually, or although they might understand one another, yet neglect it out of favour to sides and parties; which thing is the original of several confusions: For while we do not one understand the words of another, it falls out that we neither understand things, unless it be confusedly or amiss; and while we cast absurdities upon one another, we ourselves seem or are observed to cherish fare greater in others; nor is there any one who can efficaciously decide Controversies, while we do not edify in common; but sliding into Parties or Factions, every man busily goes about to fortify his own Fabrics but to overthrow others with any kind of undermining and possible craft; By which very thing, Sects are not lessened but fixed and settled; variances are not taken away but multiplied; odiums are not appeased, but exasperated and sharpened without end. O that God therefore would have pity on us, and recollect us from this dispersion, and restore to us (as he hath promised by his Prophets, and as I have touched before) one heart, and one way, and chosen lip, that we may understand the same things, speak the same things, do all the same things, and serve the Lord with one arm. Now this, if as it is wished for, aught also to be hoped, it may scarce be obtained by any other, save a Pansophicall way: Namely, if the minds of all men be brought into the open field of things themselves, and there prejudices being laid aside freely view not opinions of things but things themselves: by no other guide then sense, by no other light then of sound reason, by no other umpeer and judge then God. And for as much as things are the same to all, and all have the same senses, and there is the same reason judging alike, of the like things; and lastly the same God attesting the same touching the same things, why should we be out of hope, of having it come to pass●, that for the future, there may be also about the same things one sense, assent, & consent among all? And so soon as we shall agree about things, words shall not be so able to distract us: For no longer words, nor our conceits, but things themselves (which are the same to all) shall be the basis or ground of our thoughts and speeches. And it may be forecasted, by God's help, that things and the understanding of things, and speech the interpreter of the understanding, may run parallel through the whole Universe. And then differences will be happily taken away, and the occasions of differences, no man being intent upon any other thing, than the very truth of things. Then shall contradictions cease, the appearances of contrariety ceasing, nor will there be any need of these refuges or evasions. This is true Philosophically, not Theologically; I speak Astronomically, not Phisically, etc. Nor shall any one stile h●mselfe in Philosophy a Platonist or Aristotelian, in Divinity a Lutheran or Calvinist, or Papist, but all Philosophers and Christians: Because as there is a common Christ or Saviour of all; so both PAUL and CEPHAS, and APOLLO, and PLATO, and ARISTOTLE, and whoever in any place hath any thing of truth or goodness, that shall be common to us, being taken out of the common treasure of truth: So who sees not but that Sciences and Arts may be reconciled amongst themselves, and Philosophy with Divinity, and the minds and tongues of men d ffering from one another in opinions by the intervening of things themselves? Who therefore may not also wish it? He's a fierce enemy who when he may achieve a Victory fairly, had rather it should prove rough and bloody: We then are fierce and savage, if when the way of Peace and Concord offers itself, we had rather be embroyld in endless Wa●s.  
LIV. There is now another Fowl and deadly monster which in this age, if ever hath strongly begun to infest mankind, and comes to be quelld with the greatest Herculean labour, viz that most wicked profaneness, which they call Atheism. This, whether it come from the multitude of Religions, as some think, (because many a one seeing things various and contrary to be believed, is confounded, and brought to that pass at length, that he believes Faith is nothing else but a mere fable) or whether it proceed from the itch of sinning, through hope of impunity, if so be a punisher of things done amiss may be denied, as the Scripture intimates, Psal. 14.1. or whether it arise from a saucy and malapert wantonness of wits, rushing irreverently upon all things yea, even upon God, whom at length the very brightness of his Majesty oppresseth, blindeth, and drives to a reprobate sense: it is certain those fools are not a wanting in our age; who say in their hearts there is no God, because there want no occasions of sliding thereto, viz. the base confusion of Religions, the horrid deluge of heinous offences, the lavish licentiousness of wits. It's meet therefore that we think of remedies again and again; if we be touched with the glory of God, if we have a care of the security of our faith and hope; if the commiseration of our perishing neighbours affect us: and this by so much the more, by how much we perceive this plague to be the more creeping on, especially in the minds of Politicians, who hold it commonly amongst their secrets of State, that they may use Religion for a pretext, to take and awe the vulgar withal. Now what kind of remedy may we seek for Atheism? the word of God, which is the power of God to salvation to every one that believes, can do nothing here, because they do not believe it. As for miracles, by which they might be wrought upon to believe, God uses not to put forth any for the convincing of Atheism; because his ordinary works may suffice in this case, as one of great note saith: Therefore these things are seriously to be urged, to the confusion and shaming of those fools. It's true, as saith the renowned VERULAM, that a smattering of natural Philosophy inclines men to Atheism: the deeper knowledge thereof brings them about to Religion, when by the chain of things connexed or linked within themselves, it leads them to God and providence. There will scarce then be found out any remedy of more efficacy for the subduing and overthrow of this monster, than a fuller, truer, and quite severer and exacter knowledge of things themselves, that they may grope by sense, and thereby lay close and fast hold on reason itself, which Pansophy both seeks after and hopes for. Thence there is hope it may be effected, that Atheists being compelled to hear the testimonies of all creatures, touching the Creator, may be constrained at length to add their own; or being caught and held in close be forced to deny themselves rather then God: viz. being reduced to the absurdities of the Sceptics, that there is no sense of things, no things, no world, no men who may dispute of these things. Brought to which issue, they shall either yield themselves conquered, or it shall appear they are fools who saying there is no God, deny themselves, the world, and all things.  
LV. Lastly, this Age hath need of some most present remedy against Frenzy, with which a great many men being surprised, run on furiously to their mutual destruction. For we see the devouring and deadly flames of discord and wars pass through the whole world, destroying Kingdoms and Nations with that pertinacy as all may seem to have conspired for their mutual bane, not likely to give over, unless it be with their own and the world's ruin: There is nothing therefore, which at this time may be so necessary for the world to stay itself that it do not utterly perish, as some universal instauration of men's minds, and for this likewise an universal peace and concord poured forth as it were upon all mankind. Now I understand by Peace and Concord, not so much that external agreement of Princes and Countries amongst themselves (which is a slippery business, and subject to be changed on small and slender occasions) as that inward accord of men's minds in regard of tenets and opinions which possess them: From which, if this may be obtained, mankind hath much which it may deservedly promise itself. For opinions about following or avoiding things, as they cease on men's minds, so they stir up turbulent, or beget calm affections; and if they be the same they bring forth the same inclinations, desires and endeavours for good or evil, according as they are themselves: We may therefore vainly hope that the minds of men may any other way be brought to good and quiet affections, then by the encouraged studies of Piety, Humanity, and Wisdom, which wise Antiquity hath gallantly expressed in that feigned narration of the Theatre of ORPEEUS, where all Beasts and Birds being gathered together, forgetting their natural appetites (of praying, sporting, fight) stood friendly and sweetly by one another, whose sound as often as it ceased, the Creatures forthwith returned to their disposition. By which Apologue they taught us, that men who are by nature most greedy of gain, pleasure, revenge, so long as they give ear to the Precepts of Religion and Wisdom, so long they entertain peace and society among themselves; if these be silent they fall into Seditions, Tumults, and savage cruelty. Yea the Holy Scripture teacheth us the same, as it makes mention how the turbulent spirit of wicked SAUL could not be composed by any other way then by DAVID'S Harp, and how the spirit of godly ELISEUS being moved with zeal, could not be recalled to tranquillity without the like harmonious consent: What therefore hath the tumultuous world need of save some harmonious Harp, that it may come to itself? And because Seditions have not laid hold on some few Countries somewhat nearer, or more adjoining to one another, but have even surprised the whole World; so as all the Kingdoms of Christians, and what ever remains of Infidel Nations rise up one against another, and the West is dashed against the East, and the North against the South; and indeed by the concurrence of sacred and profane causes, for their Country and Religion. For so extraordinary a disease there is even need of an extraordinary universal remedy, viz. of the reducement of men's minds into some universal concord: For the obtaining which, PANSOPHY by its own desirable Panarmony, or general agreement will be fit and convenient, or else there will be scarce any other medium under Heaven.  
LVI. The occasions which the most wise providence of our God, fencing in a way to some most fair and great work, affords to make us bold in our desires to conceive such great matters as these, to presume of them through hope, to talk and write of them, and finally to attempt them by setting our hands thereto.  
LVII. The first of these is the Commerce of Ages and Countries so rarely discovered of late. For hitherto the affairs of men were practised, polished, and took increase by parts in Mechanics, and Liberals; and this indeed sparingly through Nations and Ages, even in a way also unknown to one another. Now we are come to that pass, that by the benefit of Printing all the Monuments of Antiquity being drawn out of darkness, may be communicated to the wits of our Age, and by the found out means of Navigation, Commerce, or Traffic, may be haply entered on with all the Nations of the World. Whence by the emulation of Wits raised by this and that means, men have begun to sweat exceedingly in the searching out of new Inventions for some certain latter lustres of years: But that very thing for the most part, rather by the private industry of certain persons then in Common. What therefore may forbid us to assay it after a sort, the things of the whole World which have been, and are to be observed, which are and may be invented, may at length be made Common to all? To wit that all who are and shallbe admitted into the Theatre of God's wisdom, may be taught to attend what may be done, and to stir up themselves with mutual alacrity to observe more, and greater things constantly; for the wisdom of God will never fail to show forth his Acts and Spectacles to the World. We must assay this with the good leave of God the precedent of our affairs; to whose glory it redounds to have very many, and very attentive Spectators of those shows which his wisdom manifests in his Theatre; that such great works be not without full witness and full admiration.  
LVIII. The happy successes of wits hitherto, about the polishing certain particular things, & the now fit piles of materials particularly elaborated for the conceiving so great a structure, give us also an occasion of attempting Pansophy. For what have not Mechanics hitherto assayed? to what perfection have they not brought their arts? what have not the Contemplators of things left unsearched? of what thing have they not laboured to trace out the most intimate reasons? Now with what access of humane science this is taught by the miraculous trimness of Arithmetic, Geometry, Optics, Music, Astronomy, Chemistry: Logic also by the wits of certain late Authors is brought on to its chief exactness, although not yet made of public use. Furthermore the fervent study about divine Learning, and the pious and happy endeavours of bringing forth even abstruse mysteries and hidden senses of Prophecies; whereby through God's bounty, that we have been and daily may be mo●e benefited than in fore past ages: they see and joy at it, who in the light of God see light. Therefore as SOLOMON after he had caused Cedar, and other wood of good juice and odour, to be feled from the mountain Libanus, and to be transported to Judea, and to be hewn out for sundry uses: and after he got marble to be cut out of Quarries, and neatly polished, & after he had heaped up gold in sufficient plenty, together with other more precious metals & gems, set his mind to the very structure of the holy Temple, and happily finished it by God's help in seven year's space. So touching ourselves, after we have collected hitherto great store of sensual observations: and after we have fairly built the shop of humane reasoning, and after we have discovered the most rich veins of the golden mine of divine Scriptures; what may we think remains, but that by the pleasure and guidance of God himself our hands be set to the building the Temple of Universal Wisdom?  
LIX. The third thing which we deservingly interpret, an occasion of our now entering on so great a work as this: xThat we see many in this our age, being desirous of proficiency for the better labour to this end, by a certain secret, and good instinct, that they may Epitomise Sciences, and Arts, how diffused and large soever, and that they may free them of rubs and thorns and commend them to a great sort by the addition of an artificial Method; and by this Compendium to render men the more Learned. For we interpret those various endeavours of divers men of our age to tend hither, who have compiled and communicated to the world Pandects, and Syntagmas, and Bodies, and sums of Encyclopedies, and Panstraties, and of Divinity, Philosophy, Law, Physic, and theatres also of humane wisdom, transformations of Sciences, great instaurations, Christian omnisciences, and such like works: whose endeavour of reducing things manifold into one, things dispersed into order, things obscure into light, if it do not displease good minds, why should ours displease, who persuade to the making out of all things some one, even more general and common than all those, and more accommodated to Universal ends? Certainly, as in things individuals next of all make the species, the species the genus, the genuses the most general genus; so in the conceits of our understanding, a very gradation requires that particular things be contracted into sums, and sums into a sum of sums.  
LX. Lastly, the hidden instincts of our own heart, and motives arising otherways, and both the desires and exhortations of so many pious men (after the grounds of our purpose grew somewhat known) cannot but be a document that even by this means the most wise Counsel of the Deity is a making way for some thing, if we afford ourselves obsequious instruments to him. For God and Nature since they do nothing in vain, how can it be in vain that he puts into us these desires of so great a matter, and that he gives us to see mediums of its possibility, and finally discovers the manner of those mediums more evidently day by day? that nothing may seem to remain, but that we earnestly pursue and haste forward the work even to an happy effect. Inasmuch as God when he offers us any thing, would have us embrace it; when he goes before, he would have us follow; when he foreshews us a pattern, he would have us express it by imitation, and perfect it by our very pains: Let them make me a Sanctuary (said he to Moses) that I may dwell amongst them: according to all that I show thee after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it, Exod. 25.8.9.  
LXI. Yet we must answer to the objections of certain persons not rightly attending the ends and means of our Pansophicall purpose, that they may not render it obscure, and cast a mist thereon.  
LXII. Many a one will be ready to say, these enterprises relish much of strangeness, and rashness. I answer: To think of the amendment of humane affairs, and to wish and endeavour it, is not so strange a business; so as even from the beginning of our confusions, God, and by the example of God, all good and wise men have been wont to do the very same thing, according as necessity required, and occasions did invite, or the matter itself did permit: How therefore can it be taxed or accused of rashness, which is done by so great Authors? And if it be no rash thing to view and behold the works of God; to observe the footsteps of the wisdom of God, disposing all things sweetly to their proper ends. Lastly, to dispose all one's matters according to the will of God: Now God commands all these things, upbraiding those that do otherwise with stupidity and dulness. It will likewise not be a rash thing to invite others to eye the works of God, and to teach them how they may act all their affairs not rashly, but by reason, and to exhort and help on men, that all persons in all things (mending the intention of the supreme Deity) may yield themselves servants to it. By what means soever that be done, so it be done after the imitation of our heavenly Father (who whatsoever he doth, doth it for men's sake, and wills that all men should be saved, and come to the knowledge of the truth; and both teaches and leads all men in the same ways to the same place) its a pious and holy business. Now PANSOPHY seeks for no other thing, than the manner and way, whereby all things may be so disposed to the benefit of mankind, and indeed to commune uses, by common mediums, that the common welfare of all exposed to the clear light in each one's eye, may allure, and ravish all to it and to God the Author of our welfare.  
LXIII. They say: what! do you think the Church hath been destitute of such mediums? They are not by God's grace a wanting: if so be men would not be a wanting to themselves. I answer: But this is the very thing which is here sought after, that men may be in some sort efficaciously taught, not to be a wanting to themselves. And because those accustomed mediums are grown too much out of use, we persuade that they may be renewed according to God's command. Break up your fallow ground (Jer. 4.3.) nor yet by feigning any new thing, but by preparing the ancient ways of the goodness and wisdom of God, that man shaking off drowsiness and sleep, may be attentive to new helps. For we know, God be thanked, the best innovation is, when the ancient ways are reduced, as God commands, Jer. 6.16. Thus therefore persuading things to be innovated or renewed, that men being called back to the ancient books of God and the Laws of Nature, Scripture, Conscience, all may both be illuminated, and amended to all things, and through all things after that most ancient manner, which was of God: What do we but that which God commands? we teach men to stand in the ways and see, and ask for the old paths, where is the good way, that walking therein they may find rest for their souls, Jer. 6.16.  
LXIV. Now they go on to desire to know all things (which PANSOPHY goes about) is a footstep of the curiosity of our first Parents, which we hitherto dearly pay for, and to instill into men the love of a certain Omniscience, is a kind of serpentine act. I answer. 1. It's customary and usual for God to change evil into good, and a punishment into a benefit. The division of tongues was a penalty inflicted on man's pride: Now the Holy Ghost when he would that the grace of salvation should be dispersed amongst the Nations that were divided in tongues, he took not away tongues, but distributed himself into tongues; by a divine artifice improving and consecrating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the variety of tongues, being the bond of humane confusion, to a remedy against confusion. 2. Furthermore, the desire of greater knowledge, was then rash, when it was unprofitable in the state of integrity; where man being furnished with a full degree of light, enjoyed the fellowship of his Creator, and might have enjoyed his happiness without end, being ignorant of the contrary: Now after that he was averse from God, he lost God his light, and through the darkness of his mind was involved in infinite evils, and knew no way of ridding himself of them: He hath altogether need of light, in which he may both see himself, and surrounding dangers, and his God again restoring himself unto him, that is, that he may know the way of escaping misery, and recovering happiness: For because a contrary is not expelled but by a contrary, against darkness there's no remedy besides light; nor any other against so many confusions of our mind, save a distinct knowledge of things, that Satan that old Impostor may no more so easily deceive us. 3. Therefore God in this our state doth forbid us no longer, he enjoins us rather to try all things, that that which is good may be more certainly found out, and more easily retained. Hence are these speeches of God: See I have set before thee this day life, and good, and death, and evil: Choose life that thou mayst live (Deut. 30.15.16.) also know and see that it is an evil thing, and bitter to forsake the Lord, (Jer. 2.19.) and the like: Therefore even as man then when he was forbidden the tree of knowledge of good and evil, because he obeyed not, sinned: So now when by the same divine Mandates, we are commanded to try all things, if we do not obey we double the sin, adding now contumacy to a late rashness. The counterfeit modesty of ACHAZ did not please God, that when he was commanded to ask a sign of God, refused, saying, he would not tempt the Lord; as though it were to tempt God humbly and thankfully to admit of those things which his bounty offers: Seeing then God shows us both the necessity, and possibility, and occasions of a certain, truer, and more universal knowledge of all things, we shall be ingrateful and blame-worthy, unless we admit this with thanks.  
LXV. They say. Yet nevertheless the title of PANSOPHY is presumptuous, not agreeing with humane knowledge, so far as it may extend itself; it is to be left to God alone. I answer, we will not wrangle about the name, when we shall agree about the thing. Yet we suppose there can be no cause, why any one may be deservedly offended at it: For we do not therefore attribute any thing to man, that we may detract from God; but that the glory of God may thereby the more shine in man his image. And if the word wisdom or wise by the good leave of these persons be attributed to man, when yet the Scripture expressly terms God alone wise, (1. Tim. 1.17. Eccles. 1.7.) Why may the adjection of the note of universality so offend? Surely we have no slighter grounds to oppose this than PYTHAGORAS had, when he changed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now they report that he respected two things: God for whom alone he would have that glorious title left, that he should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or wise: Besides he had regard to Sophisters ad Triflers, who by the abuse of the word reckoned themselves among wise men. He therefore desiring to recall men from the opinion of wisdom to the studies of wisdom, added the mark of study 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. a Philosopher: Now we have other like causes, why we think another note of universality (viz. this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) should be proposed; the neglect of wisdom, and the word Philosophy, Theosophy, and the abuse of others commonly received. First of all I say, because most men are dull and sluggish, over securely leaving to God the title of wisdom, with the thing itself, that they themselves may grow brutish, and perform all their own matters rashly, fond, and foolishly; and those who would be wise, either seek to be wise by piecemeal about certain particular objects, being ignorant and careless of the whole comprisall of wisdom; or seek to be wise without God, indeed neither aiming at God, nor conforming themselves and their affairs unto his rules. They are therefore to be called back to the Laws and Rules of the all wise God, without whom as there is no Essence; so likewise no understanding, and no wisdom, and nothing true or coherent, that all men grown skilful in the relishing all things; but especially divine matters may be truly rendered like to God, and as much as possible. The manner therefore of Science being found out whereby (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) all men about all things, altogether may be taught to be wise; why may it not deserve to be termed, A certain humane PANSOPHY? After the imitation of words already received, by which the fuller furniture or preparation of any thing is expressed by this adjection (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) as we may see on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hereunto is added the abuse of the name Philosophy against Theosophy, or Theology; and on the contrary, which they thus vulgarly distinguish, as if neither of them had any thing to do with the other, with a manifest wrong to truth, where therefore these are conjoined, and men are taught (as AUGUSTINE speaks) both to act the Philosopher's part in sacred things, and to be consecrated in Philosophy, by deserved right the name is changed, so as the thing wants not its fit index or discoverer. Yet at last if the appellation PANSOPHY shall displease the Church, it may be changed into another, even contrary, so as we may style it instead of Omniscience, or all-knowledge, Nulliscience, or no-knowledge. For we must even needs come to that at length, if we shall constitute true PANSOPHY (which may reduce contraries likewise to an identity) that by how much the more a man sees by so much he may note more defects both of his own and others, the wisest of men being witness. Eccl. 1.15.  
LXVI. They object likewise, that we by calling PANSOPHY a certain Ladder to God, do transform the work of converting men into an Art which appertains to God alone? We answer, as though it were indeed absurd either to join external helps, to the inward operation of the Holy Ghost, or to use a certain prudence and art in dispensing these: when as he is the rather absurd who denies this: For God acts ordinarily by mediums, in which mediums, there are borh men themselves (whom God hath as Labourers together with him, or co-workers, 1 Cor. 3.9) and also humane industry, which the art of method directs. Hence sigh God promises a fair reformation of the Church, he promises Pastors which may feed his people with knowledge and understanding, Jer. 3.15. and teachers having the tongue of the Learned, knowing how to speak a word in season, Isay 50.4. And the practice of the Prophets, Apostles, and Christ himself, shows, that they were not wont to set upon men without certain stratagems, whom they would excite, move, convert, or convince: that 'tis apparent, this work consists both of prudence, and a certain Art. Therefore if we make all these things collected into one, and by the benefit of method, accommodated to a ready use to be subservient to God, what do we but that which is pious and just in itself?  
LVII. They say, there are Books enough already, and what are we the better? the world doth and will remain. I answer: we may be taught never to despair, always to hope better things, always to afford occasions and helps, by the patience and bounty of God, always renewing itself, and in different manners discovering itself continually with more lustre: and moreover promising to these last times; a multiplication of knowledge, and light at the very evening of the world, Dan. 12.4. Zach. 14.7. Therefore let us endeavour that this be promoted, even as much as it shall please God by us, by reforming not only books, but men to the diligent use of books; which PANSOPHY will do, teaching not only all other things, but even the universal use of itself.  
LXVIII. Now how may the same book serve divers persons, seeing divers things delight divers men; and some things are agreeable to the learned, other to the unlearned; some to believers, other to unbelievers? I answer: The Chemics out of this respect praise their Quintessence, because it is of so exquisite a temperature, that being applied to all things, it bestows that on severals which is needful for every one: a cooling to things hot, an heat to things cold, moisture to dry things, and a dryness to things moist; and therefore 'tis a present remedy for every disease. We may pronounce some such like commendation of this book when 'tis rightly trimmed and set out (as one which will be a certain Quintessence of books) that it will profit all, its fruit returning to every one. For by reason of the decent te perature of simplicity, with sublimity of truth, with exactness, it will come to pass, that by the simplicity of its method it may commend itself to those that are simple, and by the sublimity of things it may feed the learned, and by demonstrating which clearly by a true faith, that nothing may be more rational, it may raise delight in the faithful, and dispose Infidels to faith or render them unexcusable.  
LXIX. Now here many a one objects, those who in matters of faith provoke or challenge men to reason, are Heretics: Therefore PANSOPHY much alike assaying this, is worthily to be suspected. I answer: Therefore both JUSTIN MARTYR, ATHENAGORAS, LACTANTIUS, LUDOVICUS VIVES, MORNEY, GROTIUS, and who ever else have by Reasons contended for the faith against Infidels? For divers men may do the same, so as it may not be the same, if they do it in a different end and manner as it is here. An Heretic in divine Testimonies uses reason as a Judge: The Pansophist as a witness, he commands reason to go before, and presigne the paths by which he may catch divine Revelation: This would have God to go before, and would have reason follow: Therefore an Heretic by reason overthrows the Tenets of faith; a Pansophist doth establish them. He joins the Creature with the Creator, this subordinate's: He teaches reason to speak against faith, this makes reason speak for faith, that they who do not admit the testimonies of God (Atheists and Infidels) or corrupt them by their naughty reasons (Heretics, Sophisters, Smatterers) may be constrained by the force of their own reason, and may be brought to that pass, that they may be compelled to stand for God and his truth against themselves; that is to say, to acquiesse in the word of God, and not resist it. In sum our God deserves that to his mouth the mouths and hearts of all men attest, and be enforced to attest, which things PANSOPHY seeks after.  
LXX. What do you hope then (say they) that there will be no contradictions? But there will always be Heresies, I answer: I believe wicked men will always be Rebels to light while the World continues (Job 24.13.) But shall we therefore neglect to light Candles, because they are useless to such as are blind, or to purify their flames by snuffing, because some lurking fellow delights more in darkness? We know there must be Heresies, nor are they ever like to be wanting, which is the restlessness and craft of Satan. Shall we not therefore have a care to remove and rid them out of the way, as often as God doth give occasions? It's the part of the sons of light to oppose, what way they can, the Kingdom of darkness, and to put lighted Candles in Candlesticks in the house of the Church, that they may give light to all who are in the house, the event being committed to God. It's meet therefore to suppress what darkness soever we are able to vanquish by the power of light; although the Prince of darkness, is like never to be a wanting to his occasions, to cast darkness even upon new light. For Christ the light of the world converts again that very thing into an occasion of detecting new light: To whom indeed 'tis usual to transfer all the endeavours of his enemies, even their very rave into an occasion of manifesting his glory (Psal. 16.10.) The more Satan brings in darkness, the more shall the splendour of divine light be disclosed, and a very lie shall show the strength of truth, this we may safely hope.  
LXXI. Lastly, there are some who object to us our tenuity and disabilities: How poor and mean a party are you that you should dare to move such great things as these? I answer: This is not to be looked at, of what small abilities we are who advise these things, but how great he is in whose name we advise, and those things which we advise, and they for whose sakes we advise. He in whose name we are bold to exhort Mortals, that they seek an universal remedy for their confusions, is God, the Lord of all, ready to confirm his mercy upon all, and to establish his truth for ever; in whose power it is even to open the mouth of an Ass, or to excite stones to cry out, if others hold their peace; and for whom 'tis ordinary to use contemptible mediums, that the glory may be his own, not theirs, who forget that they are the instrument in the hand of God, if even they may seem aught considered by themselves. The very thing which we would have to be promoted, is the glory of God, which is to be illustrated by all men and all things, as much as may be here under Heaven; that from the rising of the Sun to the going down thereof, from this present even for ever the name of the Lord may be praised, and the whole earth be filled with his majesty. They for whose sake we do these things are they whereof we ourselves are the least part, yet a part, All men, to thirst after whose welfare as much as our own, he hath commanded us, who hath produced all from one blood, redeemed all by one blood, he invites all to the same Communion of a future life, not willing that any should perish, but that all should come to repentance. He therefore who contemneth these things contemneth not us, but God, and the Majesty of God, but all mankind, to promote whose glory and welfare, as much as in him lies, he either dispises, or neglects, or even hinders others who do endeavour it. As for our part, our slenderness cannot at all incommodate or disadvantage things which are so much to be wished for by themselves; when even a very fool may suffice to give an occasion of a good matter: Of which rank if we be reckoned; ye wise ones put forth your abilities, that whatsoever ye take notice of to be wanting in so great desires, may be supplied.  
LXXII. We praying with DAVID, Lord send out thy light and thy truth that they may lead us, and bring us unto thy holy Hill, and to thy Tabernacles. (Psal. 43.3.) From these very words we ingeminate again and again three essential requisites of PANSOPHY, to wit that there be observed.  

1. The light of Method, whereby the minds of all may be lead through all things without any obscurities and rubs inoffensively.  
2. The truth of Doctrine, that we take heed, lest any vain thing admix itself, either in the whole or in any part.  
3. The subordination of all things to the last end, which is the dwelling with God in his Holy Hill.   Psalm 90.17. 
Let the Beauty of the Lord our God be upon us, and let him direct the work of our hands.   

AN ORTHOGRAPHICAL DELINEATION, OR TRUE DRAUGHT OF THE Pansophicall Temple: Laying open to the view, the outward face of its structure, with the Number, Order, Situation, and Use of the Parts.  Ecclesiasticus 37. v. 16. 
Let Reason go before every Enterprise, and Counsel before every Action.   

John A. C. To the Reader, health.  
Most Courteous Reader, when I read these things in sacred History; David gave to Solomon the description or pattern of the Porch and Temple, & of the treasures thereof, and of the upper chambers thereof, and of the inner Parlours thereof, and of the place of the Mercy-seat, and of all the Courts that he had by the spirit, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicate things, and for all the Vessels of service saying, all these things came to me written by the hand of the Lord, that I may understand all the works of this Pattern. 1 Chron. 28.11, 12, 13, and 19 I observe from thence these seven things. First, that Consultations about things ought in any wise to be sent out before the things. Secondly, nor those extemporal only, but far going before the very things done: as David debated in Counsels about the building of the Temple of Jerusalem, even some twenty years before (though all the work was material;) and Solomon his son and successor, though he was most richly supplied with all provision, and unusual wisdom; did but set upon it at length in the fourth year of his reign: so as near upon thirty years ran out in deliberations, and the acquiring of necessaries. Thirdly, that consultations concerning weightier businesses ought not to be superficial, but piercing even to the inmost and smallest moments or concernments of the erterprises. Fourthly, that all these things may not only be forethought, but also described and delineated: to the end that all the works of the Pattern may be better understood, as David speaks. Fiftly, that those are the best Ideas of things which come from God himself: For lo Solomon, though the wisest of men, is not permitted, to devise or contrive the form of the Temple after his own pleasure; but he is bound to imitate a pattern shown him by God. Sixtly, those only are to be taken and accounted for divine patterns, which are written by the hand of the Lord: to wit, whose form he hath delineated in his word, or engraven, and imprinted in his creatures. Seventhly and lastly, that such Patterns of works are not to be concealed or kept under in secret, but to be shown and delivered into their hands, who are concerned to understand and imitate them.  
Which things I meant to preface at this time: First, to forearm our present small delineations, against their judgements, who think it better that something be done, then that it be disputed how it ought to be done. Secondly, to mollify their impatience, who think much, or take it ill that the work is so long deferred, and the time put off in deliberations. Thirdly, to prevent their rigider and rougher censure of those who think it superstitious to be in disquisition or debate, not only so long, but so anxiously concerning the form of any Book. Fourthly, to make it apparent, that we may not only think, but also delineate our thoughts, till we exactly understand all the works of our Pattern. Fiftly, because I know they are not a wanting, who are of opinion, that books may be writ, either in any kind of method, as it offers itself, or in none at all: I confess I seek such a method, as I may believe comes from the hand of God. And sixthly that I account for such those methods which resemble the works of God: either which the very hand of God made, or which he permitted to be made by the hands of men; yet so as the very mouth of God hath prae-delineated their Order. In the first rank is the very frame of the world: and each natural body of a Plant, living creature, etc. In the latter the delineation of the Tabernacle, and then of the Temple of Solomon and Ezechiel: to which that we look ever and anon in tracing the true method, shall be manifest. Lastly, lest any sinisterly interpret even this Act of mine, that I expose such things to the Public; the example of David may defend me, who delivered to Solomon before all the people the future Delineation of the Temple, which I imitate upon a two fold cause: First, because I know I shall die as well as David, and it may be before I be suffered to see all that which I wish: Let others then behold, and have from me at least a fuller Idea of my desires, than hitherto: Secondly, because I know not certainly as well as David, that this Delineation is made exactly to God's Pattern, and hereupon already immutable, and not to be changed. Let them therefore see it and judge, who can see and judge, and may they as yet advise us before we set upon the work, (if God command us to live and proceed.) For the Spirits of the Prophets are subject to the Prophets.  
In brief, this delay of consulting can in no wise disadvantage our work, it may conduce something for the better maturing it: According to that of Ovid.  
Nam mora dat vires: teneras mora percoquit uvas,  
Et validas segetes, quod fuit Herba facit.  
Quae praebet latas Arbor spatiantibus umbras,  
Quô posita est primùm tempore Virga fuit.  
Tunc poterat manibus summâ tellure revelli:  
Nunc stat in immensum viribus aucta suis.  
Delay giveth strength: by it Grapes ripe are made,  
And corn grows stiff out of the tender blade.  
The tree which Walkers yields a shade so big,  
When it was planted first, was but a Twig:  
Then up you might have plucked it with your hand,  
Which now increased in strength doth firmly stand.  
Hence is that counsel of the same Author.  
Differ; habent parvae commoda magna morae.  
Defer a while; large incomes do repay  
The inter-breathing of a small delay.  
And hereupon is that of Herodotus in his seventh Book. Every thing by being hastened begets errors, whence great detriments are wont to arise; but good things come of delay: if not such things which forthwith seem to be good, yet certainly such as in their time may appear to have been good: whence also is that neat Emblem of Alciat: I profit by delay.  
How true these things are (Reader) I hope thou wilt better understand, if thou shalt vouchsafe to peruse these fore-draughts of ours, which we yet stay upon.  
Farewell.   

THE DELINEATION OF THE PANSOPHICALL-TEMPLE.  
I. WIth what words wise SOLOMON shuts up his Work which he writ of the Vanities of the World, with the same we think good to begin the Delineation of that work, which we wish may prove an antidote against Worldly Vanities. Of making many Books there is no end, and much study is a weariness of the flesh. This is the conclusion of the whole matter: Fear God, and keep his Commandments, for this is the whole duty of man. For God shall bring every work into judgement, with every secret thing, whether it be good or evil, Eccles. 12.12, 13, 14.  
II. Where because he ranks among the vanities of mortal men, both the itch of writing many Books (which he terms a matter of infinite labour,) as also that of reading (which he calls a weariness of the flesh,) and counsels us so to observe the chief scope of our whole life, that before all things, and after all things, those things may be sought and done, by which we may be advanced in the fear of God, and rightly prepared for the things which we expect and look for after this life is ended: we following this advice, again and again redouble our desires: that there might be a Book compiled by the common help of all, which might remedy humane confusions, whose making should not be of infinite labour, but infinite use; and whose reading should not be a weariness to the flesh, but a recreation of the spirit, and which might not show this or that by parcels, but the whole concernment of man, and might instruct him so to pass this transitory life, that he might bring with him to that dreadful judgement, the testimonies of his well performed business.  
III. We desire I say, that a book be made, which one may be instead of all, a most true Inventory of all Divine and humane Wisdom; in which all things may be proposed facilely, that nothing may be more easy; and briefly, that nothing be may shorter, and yet sufficiently, that nothing may be more sufficient; to wit, by conveying the minds of all men through all things which are and may be known, to him of whom, by whom, and for whom are all things, and who is both the beginning and end of our Wisdom, that there may remain nothing else to be learn here under Heaven. For indeed PLATO himself writ, that the life of a wise man is a return to God. How much more than doth it become us Christians to endeavour that our wisdom may be nothing else then to be raised, drawn, and rapt through all things, and by the assistance of all things unto God?  
iv To which end if we enter upon our sacred Philosophy, it will also happen that none of these inferior things, by which as by a reared Ladder, we elevate ourselves to that high one inhabiting his eternity, can so much as hold us amongst them, and yet both delight and feed, and after their sort satisfy us more and better, than those whom they do hold and entangle: Namely, if the largeness of our Kingdom, the Universe by an artificial brevity be presented to our minds entire; and if by an artificial facility discovering the reasons of all things, our minds be let in into the possession thereof; and lastly, if by an artificial solidity of a through handling these things, we may obtain that the minds of men being rid of infinite winding and wand'ring ambages of opinions and employments, may be bound to the plain and perpetual grounds of Vnum, Verum, Bonum: And if by that means, the ways to jars, erroneous tenets, & vain studies, & occupations may be stopped (as much as possible) that they may not spread so licentiously.  
V The fundamental reasons of which matter, because ye have already seen in the Ichnography of the Pansophicall Temple: Now the manner whereby we may hope such a thing may be brought to pass, is to be disclosed, which we shall dispatch in this present Orthographical Delineation of the same Temple.  
VI The outward face of an erected building, is wont to be drawn for this end, that men may more easily and exactly judge concerning the proportion of the whole, and of the parts. An Idea of which manner of proportion if we borrow from the draught of the Temple of God in EZEKIEL these things should be observed; that the whole building be foure-square, and all the parts thereof, and the parts of parts (the Gates, the outward and inward Courts, the Tables, Altars, etc.) square, and all things consisting of lines mere parallel and perpendicular, and all things open, plain, exposed to a free passage; lastly, that whatsoever rises up to any height, may by stairs made before hand, be so connexed and knit with the lower, that nothing may remain inaccessible, even to the very tops of the Temple.  
VII. For the imitation then hereof, we lay down before all things four hinges of the Temple of wisdom; to which all things of it shall have respect, Fullness, Truth, Easiness, and Method, all these exact.  
VIII. Which four things, verily certain censours of Philosophies seem to have observed to be as 'twere cardinal or principal matters in the fabric of humane Science: For those who reckon up the Prerogatives of Peripatetical Philosophy vaunt of these four things. 1. That none of the Philosophers hath more matters and things than ARISTOTLE in his books. 2. That he hath carefully searched out the Reasons and Causes of things. 3. That he uses a brave, round, perspicuous, and efficacious kind of speech. 4. That lastly he hath been more observant of Method than his Predecessors. (Thus ALSTED hath it in the fourth Book of his Encycl. cap. 8.) which if they be liked off in ARISTOTLE, or any other good Author (now they cannot but please clear minds) they are to be observed surely so much the more, yea most of all in this Book of chiefest care and exactness. To wit, that here (1) All the Reasons, (2) Of all things may be explained, (3) In most perspicuous language, and (4) In a most exquisite Method, than which there can be no better.  
IX. The plenitude or fullness therefore of things and matters shall be the first hinge of PANSOPHY, on which all the businesses of it shall mainly rest in the whole, and in every part of it: In the whole, that the whole University of things may be seen here; to wit, the world with all its fullness. Nor so only as 'tis now, but even as it was before it was, and shall be after it shall not be; together with God it's admired and adored Precedent: For we must perform that for PANSOPHY, which in vain, SENECA wished for Philosophy; that as the face of the universal world comes into view, so that might be presented to us as a spectacle most like unto the world, (Epist. 90.) For that which he adds, is a testimony for us, whose sight fails in what's next, that all severals may more easily be shown to us, not as yet capable of the Universe, that the sage man saw the Universe was to be subdued unto Wit, but could not be so as yet. He toucheth not the causes of impossibility, because perhaps he did not understand them: Now they are manifest to us, for there was a defect of Principles; especially of Divine Revelation, by the assistance whereof those things which are without our senses, and have been before the memory of men, and which shall be after us, might have been made known: And also the lack of sensual observations from forepast Ages. But whereas to us God hath both supplied that defect of Principles by his word; and also observations continued for so many Ages, have increased the treasures of experiments; why may there not be hope afforded us now of the capacity of the whole Universe? Let us then contemplate it no longer by parts only, but all things in their whole compass, as they flow from eternity, and flow bacl into eternity, by the ways and means accommodated to the Laws of eternity itself: which let us discover to the world if we can, that men may begin to be wise, not by piecemeal, but wholly: filling all the Court of the mind with all solidity of learning.  
X. This fullness of things in PANSOPHY will not consist with itself before it shall be manifest, that a certain seat is assigned, or indeed meet or fit to be left to universals and severals, which are in the treasures of humane and divine wisdom, whether they be extant already, or as yet concealed. Also whatsoever may be spoken profitably and necessarily of every thing, shall appear it may be spoken here, or surely that the fountains are open, and the channels rightly disposed, so as it may be drawn out from thence; to wit, that whatsoever any man speaks, writes, thinks, endeavours, acts, he may act or do part of those things whereof here shall be the whole.  
XI To be able to obtain which by any other mean we have had no hope, but that by fixing our last end, (for which even we and the world are, and all those things which surround us here, and come either to be viewed, done, used, or enjoyed by us, to wit, by our happiness in God) as the Basis and ground of the whole work: all the rays of our knowledge from all parts may be referred, as it were, to this Centre, and to this last eternal bound all these things which go before in the flux or passage of time, may be subordinated as mediums to their end. Which how it may be dispatched by us, the Spectators shall see a little below in the draught of Pansophicall method. Here they are advertised only that the fullness of things is the first, and so the primary business which they are to mind and judge of in this draught of the Pansophical Temple.  
XII. The second hinge hereof we have made Truth, which in like manner all things shall regard. For to this Heavenly Nymph we have dedicated a most religious altar in the Temple of PANSOPHY; to which there shall be no open access, for any feigned and bad opinion: lest therefore any vain, false, or counterfeit business might press in hither, we will have Guardians of unspotted fidelity, things themselves, and Testimonies concerning things from the mouth of God; with the proper sense of every man, and reason well forfeited against aberrations: that here no man may have need to fear the meeting with colourable deceit in any thing. Hear then touching all things are gathered all truths, (hitherto commonly scattered here and there) and with such evidence and clearness they are reduced to their Radixes, as the minds of all men may be captivated to an eternal compliance with unmoved truth; and the confession of what is true, may at length also be wrung from such as strive against it, or if any continue opposite and refractory he may be convinced he denounceth war to common sense, and his conscience, and things, that is, to mankind, himself, and God. And this shall be the second very great business, which the spectator shall give heed to, whether truth be delivered here with that evidence and certainty, as it cannot be contradicted (for he shall see a little beneath a Proof or Say of its method.) If he shall take notice 'tis otherwise, he shall perceive we do not yet attain our aim in that point, and leave the victory to others.  
For that even all may easily judge concerning these things, who being endowed by God with a sound mind, shall come to contemplate the structure of the Pansophicall Temple, we have purposed to effect by perspicuity or clearness of speech; which we have laid down as the third universal hinge of this whole structure. For after (the chief and never to be intermitted) respect of truth, the principal care shall be, that all may understand whatsoever shall be delivered. Which by what way I think it may be obtained, I must tell you plainly.  
XIV. We altogether avoid as Rocks and Shelves those obscure and perplexed terms of second Notions, as they call them, with which even almost all books of vulgar Philosophy and Theology do not so much abound, as they appear rough and ragged with their stiff prickles. For what need is, there I should speak so as none may understand, o● scant a few, if I can speak that all may understand? I'll give an instance. One being minded to describe exactly the office or part of Logic, writes thus: The subject of Logic is of information, of tractation or handling, and of use. The subject of information is the wit; primarily indeed reason, but secundarily partly the memory, partly speech. The Subject of tractation is the manner of discoursing well. 'tis termed otherwise, The subject of Art, as also of learning, and the internal. The subject of use is Ens & non Ens, which is called otherwise the Subject of the Artificer, and external, etc. Who I pray you understands these things, unless he be wont to these thorns by the use of some years? If I shall say, Logic informs and directs the mind in remembering, in speaking, I have said just the very same which he afore: but I have said it so as both the Learned and unlearned may understand me. I have said therefore more, because to more; he less, because to fewer, although with a greater circumstance of words, and under the shrouds of Riddles. Now why should not I rather speak so, as I may hope I do not speak to the wind. God is wont to speak to that people which he is angry with in another language, Esay 28.11. And when he intends to confound the Builders of Babel, he confounds their tongues, Gen. 11. but when to build up Zion he restores the ready use of the tongue that they may understand themselves mutually, who could not before, Acts 2. Therefore Paul checking the praise of certain persons gotten from hence, because they could speak obscurely to the unlearned, saith; thou verily givest thanks well, but the other is not edified. In the Church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue, 1 Cor. 17.19. which if it be to be imitated any where, then certainly here, where in the face of the whole Church, yea, of mankind, for the common edification of all men, things come to be explained by words.  
XV. We have no mind to departed yet from this hinge: because there is hope of much proficiency, if this pelf of obscure terms hitherto worn, and deservedly by an unprofitable use worn out, be taken away. Indeed discreet and understanding men thanked TYCHO BRAHE, because he removed out of Astronomic Orbs Real, Eccentrick, Epicycles, Deferents, Aequants, and the rest of that useless stuff, teaching perfectly the Heavenly motions in plainer hypothesis. Why therefore do we not attempt the same in all things which may be known? to get rid of so many superfluous, obscure, rough, yea monstrous terms: through which they must pass as through thorns, who go to the green and pleasant walks of Sciences, and wherewith a good many being pricked, are either in great fear to venture, and withdraw; or march through not without being hurt, and raised with the most ragged conceits of the mind. But now if we can want such, and explain things plain of themselves, by plain words, which may be intelligible to all, what need have we of entanglements and trifling lets? SENECA saith well: As it is a point of Luxury to desire delicate things: so 'tis a part of madness to refuse such as are ordinary, and may be had at any easy rate. Philosophy requires frugality, not penance (Ep. 5.) Let us therefore either do this, that all knowable things may be delivered after that manner, as they may be apprehended by every man's understanding readily, of their own accord, without an interpreter; or we do nothing. We because we have taken pity of youth, which have every where so many torturing vexations, without necessity do assay to take away those, or if need require any terms to be retained to mollify them by a meet situation, and good definition. How well may the learned judge if they shall but set aside prejudice? Of whom yet if we do not obtain their approbation, we will appeal to Infants, little ones, and Idiots, who if they shall apprehend our things better, truth itself shall acquiesse in their judgements. For it is no new or strange thing for little ones to applaud the teacher of eternal truth, the Seniors persevering in their accustomed drowsiness. And this shall be the third principal thing which the Spectators shall observe, whether these our matters be so clear as they may be understood easily by any one? For which business (as I have already said) there is none but may be a competent Judge; yea perhaps, the ignoranter and simpler any one is, the more fit he may be.  
XVI. The fourth hinge of our attempt, which will contribute wonderful strength to the whole edifice of PANSOPHY, is concinnity or neatness of method: which we will have to be such as they who shall travel through these things, may perceive the conceptions of their mind to be knit as close to themselves, as they shall see the very things join themselves together in the Universe. Which that it may be had at length by the help of method, it was long ago to be wished, that we might not always teach on that manner, that Scholars might remain Scholars, and Teachers Teachers, (as SCALIGER speaks,) or that we might always prolong and never determine brawls and disagreements. What we may endeavour here, and with how great properness and aptness we may intent to couple things with things, and link them to men's minds, we must now bewray. And this shall be the fourth thing which the spectators shall principally mark.  
XVII. We have three chief and essential properties of Pansophicall method.  

1. A perpetual Coherence with all things.  
2. A perpetual Gradation.  
3. A perpetual Uniformity.   
By the benefit whereof we hope to obtain, that all things may be taught and learned here easily, and with the greatest, and as it were Mathematical evidence and certainty of truth.  
XVIII. Perpetual Coherence is in this, that all things, the greatest and the least, from the first even to the last, shall be chained together, and one thing shall so depend upon an other, that nothing of all those things which are any where, may either escape or chance to be seen in any other then it's own place. Hitherto because things and words lay for the most part scatteringly, nor rightly disposed in their Classes or ranks, nor bound up amongst themselves with perpetual ties: it could not be otherwise, then that even scatteringly and only occasionally for the most part, there should both be found out, and carried together into a mixed mass, observations of things and words out of which Rules were made and dispersed through divers heaps of Disciplines (whereof there was neither certain number nor order;) but the marriage of things and words being found out and established by intervening bonds of right conceits (if conceits accurately and punctually abstracted from things, may again accurately and punctually imprint themselves in words,) it will be impossible for any thing to escape, which may not come into order.  
XIX This to wit is looked after, that as all things which are and may be thought and spoken, are one world knitting itself together on every side by its fullness: so what things are thought and spoken of that whole University of things, may be but one System of our knowledge unseperable in itself, and so knitting itself together on every side by its parts, that neither there may be need for any thing to be omitted, nor twice repeated: and every thing may be beheld standing handsomely no other where then in its own place. So it will come to pass at length, that this work may be most like to the world, from which nothing can be withdrawn without ruin, or certainly a foul breach; nor any thing put to, or put otherwise without notable monstrousness. And that it may appear what was believed formerly as impossible, that a verse could be taken from HOMER, that may be spoken by better right of the Pansophicall work.  
XX. The like concatenation of things and conceits may be had if we go in a perpetual Analysis through the university of things; to wit, from the first & highest conceit of Ens through all the differences of things, even to the last, and unpartable points of differences, as far as they may be noted: speaking of severals by and by whatsoever we must speak in the same place.  
XXI. Now in truth there is need of a quite new Analysis of things: because those which we yet have, are not sufficient for this use. Especially those famous ten Predicaments of ARISTOTLE, to which men vulgarly believe that all things may be recalled as to the chief genuses of things: yet how those genuses may be divided even into the most special specieses, neither ARISTOTLE, nor any other shows us. Whence it came to pass that the contemplators of things erred in the university of things and conceits, as it were in an infinite Chaos; and they who assayed to reduce themes which were offered them to the Predicaments, (which we were bid to do oftentimes in Schools) that business would either not succeed, or not without doubting and straining; which is an Argument the veins of things were not rightly discovered: as also this, because reason is neither given there, nor appears by itself, why there are set down so many, no more, or fewer Classes of things? and why they follow one another in that order? whereas if we had learned to observe aright the joints of natural compositions, the University of things would voluntarily resolve itself by its limbs, and it would be fairly evident, that things proceed in this order and number, and not in another.  
XXII. The matter therefore is to be attemped anew, notwithstanding, that LUDOVICUS VIVES is out of hope, that any thing may be rendered perfect in naturals while he writes: To describe the orders of Forms, and to call them as it were into their ranks to a muster, and to dispose them in our speculation, as they are disposed in nature, this truly he only can do who made them. For the proprieties of things, their virtues and excellencies are unknown to us; unless perhaps in general. (lib. 1. de prima Philos.) now grant we do not every where obtain the full and exact order of things: yet what forbids it to be somewhat better settled? For we trust though our industry fail in the displacing of substances by their forms, we shall yet show a new artifice in accidents, and other Genuses of Enses: so as there may be had an Analysis of things, which if it be not perfect, yet may prove the next to what's perfect.  
XXIII. Now we lay down these conditions of a perfect Analysis of things: First, that it be altogether Universal, exhausting all things; that nothing may occur any where, which may not find its seat here amongst its neighbour matters. Secondly, that it be not forced and strained, but disposing things limb by limb as they resolve themselves of their own accord, sense and (the understanding being never repugnant or cross.) Thirdly, that causes may either be rendered every where or appear by themselves, why there are so many Classes of things, and why neither more nor fewer, may be devised. This shall beget at last both pleasantness and security in Universal knowledge.  
XXIV. Furthermore, as the world, although in itself is one undivided, yet in is parts 'tis clearly distinguished for order sake: so it will be necessary that PANSOPHY, although one continued Systeme, be either divided or distinguished into certain parts, books, and heads. Now this is not to be in any order contrived to our own liking, but in the Series which the very intention of the last end shall prescribe; to wit, our happ●nesse in God, through all things which any where are either to be promoted or illustrated; whose guidance if we follow, a threefold work will issue forth unto us, yet it is to be resolved into seven Sections, or Books.  
XXV. For before all things, it is needful that a certain preparation of minds be premised to that which is undertaken to be done, which is vulgarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a fore-view: in Latin Praecognita. Then shall follow the very body of PANSOPHY, showing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or contemplation of all things which are any where. Lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or after-view, shall conclude, demonstrating the true use of all things which are truly known.  
XXVI. There is need of a fore-view, or of things which are to be known aforehand; because in the producing every work, it is requisite the matter be pre-disposed, that it may be made fit to receive the form: And why then is it not meet that men likewise be rendered docil, or teachable before they be taught? Truly unless we will lose our labour, and power the precious liquor of wisdom into leaking tuns, it's necessary we begin from preparatives, and not from the very work; to wit, that men may begin to awake out of that drowsiness to which mortals are so much accustomed and enured, and be touched with some care of truer and better good things, than those which they have common with Bruits. Which this Protheory of PANSOPHY shall seriously labour to effect.  
XXVII. Now the Theory itself shall handle things themselves, in that order wherein they were produced they shall both proceed, and at last also end; which consideration shall yield five essential parts of PANSOPHY. To wit. First, because God before he made the world had reposed in his divine mind the Ideas of things; that is, the manners and forms, according to which things were to be, and are form. And then secondly, according to those Ideas, he contrived the frame of the World, and put into it that power which we call Nature, to continue even without end (if he would permit,) its motions and operations. And because (Thirdly) he concentred the power of Nature in man especially, and by it put forth himself variously, so that wonderful works proceeded from the wit of man, which Nature itself could never have produced of which the world is full▪ And yet because man (Fourthly) miscarried greatly in a business of the greatest moment, the government of himself, and thereby cast himself headlong into eternal destruction, and God by putting to his hand, restored man again, and prescribed him being restored new Laws, which if he keep, he avoids ruin; if he keep them not, than he fully drowns himself in the gulf of perdition: And it will come to pass at length, that (Fiftly) God, this visible scene being taken away, will discover his invisible Majesty and glory to his Elect Creatures, and make them partakers of blessed eternity, and this shall be the last line of things, whereby God shallbe, and be beheld all in all. The contemplation of all these things shall afford in the same order five parts of PANSOPHY. In the first whereof we collect and contemplate those general and common ways, or manners of things, according to which all particular things are, and be made. In the second we have to view the whole course of nature: In the third the works of man's wit, which are, and shall be found out. There is made a passage from thence to consider the mysteries of our perdition or fall, and restitution or recovery; which end in the state of eternity  
XXVIII. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall put an end to the Theory of things accomplished in this sort, showing the true use of true Wisdom.  
XXIX So therefore whole Pansophy shall consist of seven Books, whereof the first shall contain Preparatories; the second Ideals; the third Naturals; the fourth Artificials; the fifth spirituals; the sixth eternals; the seventh the Praxis of all these, that we may know how to transfer what we know to noble uses.  
XXX. In which regard PANSOPHY shall resemble some fair tree rising out of its own roots, leaning upon its own, and that a firm stock and sufficient to sustain its bulk, displaying itself most distinctly into branches, and producing most wholesome fruits by an enliving power or vigour diffused through all parts thereof. That root of whole or entire PANSOPHY shall be the book of its Praecognita; the Stock or Trunk of that Ideal Science, which they call PANSOPHY, vulgarly METAPHYSICS, The Cardinal or chief Branches of those things which are, and be seen in this life, are three: The contemplation of Naturals, Artificials, and Spirituals. The power diffused through all these things, enlivening and quickening all things, is God inhabiting eternity, yet at once passing through, disposing, and governing all temporal matters. Lastly, the fruits shall be the sundry uses of true knowledge for our present and following life.  
XXXI. The view of EZECHIELS' Temple, and our looking upon the Entry, the Gate, and the Court, the first, second, and third Sactuary, and lastly, upon the fountain of living waters, gave us the like disposal, as we have shown in the explaining of our Pansophicall Endeavours. But we must observe, as there the whole Temple was consecrated to God, save that the most hidden things were kept in the utmost inner House: So in the Temple of PANSOPHY, all things ought to personate or sound out God; as without whom neither is there, nor cometh there to pass aught, nor any other way is there referred aught, then to himself. To wit, because it is he alone, of whom, by whom, and in whom are all things: it were a wicked thing silently to conceal aught of his praise. Not is this to be done, that in the end at length all things may resolve themselves into his glory, (which will certainly be:) but that what way soever we shall go, even from the very entrance of this sacred Temple; religious ears may hear and understand silent clamours of things; which will be, if to those that view all things, that wisdom also which reacheth from one end to another, and sweetly ordereth all things, Wisd. 8.1. with all things, and in all things be set abroad to their sight: that where ever we shall be, all things, even when we are doing another thing, may erect and direct the mind unto it.  
XXXII. To catch at the occasions of which business there will be no need. They will in this real distribution of things knowable, yield themselves as much of their own accord, as the very things are every where obvious and easy to the senses. For in the entrance the goodness and wisdom of God will openly offer itself to be considered, who hath destinated to map an end in himself, in the fellowship of his eternal happiness; and thereto hath ordered all mediums freely communicated, and hath taught and doth teach the manner and use of those mediums. In the Entry-doore he shall come to our contemplation and view, as the first cause of all things that are; how all things may visibly represent him as their invisible root, and yet may show that he infinitely surpasses, and is above them all. In the first Court together with nature, the Author of Nature offers himself to be seen, as a hidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moving string, and the most potent Governor, being able as oft as he pleases to work freely above and contrary to all the powers and Laws of Nature. In the second Court, where man's Kingdom is passed through in a survey; there likewise comes the King of Kings to our contemplation, who hath granted to man only this dominion of things, and hath circumscribed it with limits, and sways, prohibits, or inhibits his Sceptres according to his pleasure. In the third Court there shall be a description made of man's most happy estate if he be under God; and of his dreadful confusion if he forsake his observance and slide back into himself; and again of his new blessedness, if he insist and keep in the way of obedience, which the Son of God sent from his Father to restore our lost condition hath taught. In the Sanctuary the glory of God is presented to our view, as the blessed shall fully behold it with open face for ever: as much of it as God shall think good to reveal for the present. And last of all, the way shall offer itself to our enquiry, whereby all these things being carried on and put to their best uses, may serve especially to illustrate and set forth the glory of the great God.  
XXXIII. These things touching the coherence of the parts of PANSOPHY where I think good withal to mention one thing about their number, because of censurers. The first and last part, as they are reckoned up, may seem to be no parts of PANSOPHY: seeing the first only prepares the last seals up minds that are to be, and are seasoned with the knowledge of things. I grant I have sufficiently comprehended the very series of things in the middle body of the five parts: and say furthermore that two even among these five extremes, do after a sort the like Preparatory, and obsignatory office. For Metaphysic delivers nothing in special, it lays down only the general grounds of a●l. Now the contemplation of God without the creatures, is nothing but the top of that knowledge, which being gathered from the creatures went before; and whose perfection is yet differed for Heaven, So as it remains that the three middle parts only (those three Courts of the Pansophicall Temple) entirely enfold and embrace all those things which we can comprehend in this life, all that provision of our Natural, Rational, and Spiritual life: So 'tis indeed. But yet the University of things is one business, and PANSOPHY, or the knowledge of the University of things is another. That stands not at all in need of our Preparations, this wholly doth. For because the knowledge of things is a certain transplantation of the same into our minds, we ought not to be ignorant of that transplantation, neither of the manner how it is to be done, nor of the use of it being done. Therefore SOLOMON when he began to know the ways of acquiring wisdom, he believed even that every thing to be a point of Wisdom, Wisd. 8 ●1 Nor is he truly wise who knows aught, and knows not the use of that which he knows. Therefore those parts, the first and the last may by no means be severed or cut off from the body of PANSOPHY; much less the second and the sixth: Because as a building without a foundation, and a tree without its trunk or main body cannot stand: so neither can the order of things, wherein all particulars are contained, be known without the Basis of Order, which the first wisdom discovers. Lastly he cannot be said to know all things, who would verily contemplate God in the creatures, and the creatures in God, but would not likewise know what the creature is without God, and what God is without every creature: which because PANSOPHY in its last and deepest retirement, intends (by the guidance of God and his word) to meditate on piously, it is not to be deprived of this its last inner or withdrawing room.  
XXXIV. The second virtue of Pansophical method is Gradation: whereby things are so conjoined with things, as always and every where the latter may seem of their own accord to arise out of the former, and the more unknown out of the already-understood Premises, without any skip or gap at all. Even as we see it to be in a tree, that the Stock riseth from the Root, from the Stock Boughs, from Boughs Twigs; from these Buds, Leaves, Blossoms, Fruits, in an unseperable order, whereby always the latter are both produced, and strengthened, and enlivened by the former. By such a gradual concatenation of things we labour to obtain, that the minds of Learners may not only suffice to raise them to all things by degrees, but that they may likewise express their joy, fearing no danger of falling back or swerving: and their minds who are to be freed from bad opinions, sucked in elsewhere, and to be reduced to right judgements of things being detained by such a gradation, as it were with bars and bounds, though they would f●ll off, and slip by through the love of a preconceived opinion, yet through fear of a Precipice they may be constrained to go forward, and be carried on even to the top of plain truth  
XXXV. Which to be the only Legitimate means of a harmless withdrawing minds accustomed to the darkness (of ignorance or errors) into the clear light, that great Artist in teaching truth. AUGUSTINE both saw, and also taught in these words: Sore eyes are dazzled with that very glister which they much desire to see, and that being scarcely seen, they retire into the dark with delight. To which it is dangerous (though being now such as may be termed rightly sound) to offer to show what as yet they are not able to see. These therefore are to be exercised before, and the love of those things is profitably to be delayed and nourished. For first, some things are to be showed them which do not shine of themselves, but may be seen by the light, as a garment, or a wall, or some such thing. Then that which not by itself indeed, but yet by the same light yields a braver lustre: as Gold, Silvers and the like: yet not so glittering as to hurt the eyes. Then perhaps this earthly fire is to be tendered to their view modestly: then the Stars, than the Moon, than the glistering of the morning, and the shine of the brightening Heaven: in which (sooner or latter, either in the whole order, or in some things contained) every one according to his healthful ability accustoming of himself, shall see the Sun, without trembling, and with great delight and pleasure. The best Masters take some such course with those that are most studious and desirous of wisdom, but yet eye it not with a sharp sight. For its the office or part of good Discipline to come to it by a certain order; but without order it is a happiness scarce credible. Soliloq. lib. cap. 1.3. These things utters that happy and prudent Teacher of truth, concerning the way of teaching the truth prudently and efficaciously: which we imitating, do purpose so to subordinate to themselves mutually all things drawn out of the treasures of wisdom, and laid forth to the eyes of men; as it may not be a business of some extraordinary felicity, but of ordinary diligence (through God's merciful assistance) to touch the tops of wisdom.  
XXXVI. For even the very series of the parts of PANSOPHY is in this manner gradual. For what else will the Praecognita or foregoing notions of PANSOPHY be, than an eyesalve fitly prepared for men's dim eyes? with which they being anointed, they may begin to see their darkness, and note the ways of advancing themselves out of darkness into light, (now shining forth to them after a sort) and perceive desires to bend their study that way. And when they shall begin to be willing to be wise in this manner, they shall be exercised, and the love of those things shall be profitably deferred and nourished with the contemplation of general things. to wit, of common knowledges wherein the eternal light, God, hath impressed certain rudiments of his artifice in the minds of all men: which they shall begin to mark here (in the first part of PANSOPHY) by surveying likewise certain beams of that Architectress wisdom show d through all things. Then they shall be brought forth to behold the more illustrious works of God in the Court of nature: where they shall see how the wisdom of God hath beautified with lively colours those her lineaments in creating things. After this being admitted into the Court of Art, they shall consider that eternal Lights thousand ways reflex, refract, and amongst themselves by turns variously contemperated rays in a more and wonderful harmony even to astonishment. Then shall be showed them in their higher progress at the first indeed that horrid Chaos and boundless bottomless pit of our darkness, into which we, being left to ourselves, fell; and then the brighter beams of eternal light sent down to swallow this up. Lastly men's minds shall be raised to contemplate the very son of eternity, as he is in himself, and shall be seen in his Majesty for ever.  
XXXVII. By this artifice of gradation we have hope to obtain that minds may by little and little insensibly be led on to any pitch or height, no occasion being left either to the weak of being deceived, or to smatterers, and prejudicious persons of objecting or quarrelling against the truth: For 'tis known to those that are unused to high places, if they be carried suddenly to the top of a Tower, their sight is troubled, so as they either tremble to look down, or else wax giddy; but if they want themselves to look from less high places, and raise themselves by degrees, they have use of a firm and steady sight as well on high as below; this is also known: Every matter contrary to that thing to which any one hath accustomed himself, if it come unawars, it doth vehemently amaze and trouble the senses; so as truth likewise offered over suddenly to them who have been accustomed to any error, sets their minds a trembling, as they seem injured and oppose themselves and contradict the very truth, and wrangle with it. Therefore lest this should fall out in this place, where Barriers are not provided for fencing or fight exercise, but a Temple for contemplation, this kind of ladder or scale of things shall beware before hand: In which even in the first and lowest step (in the very gate of PANSOPHY, Metaphysics) such universal, by themselves clear, Principles of all things shall be put, as they being granted (now they cannot be granted, unless one will either put off modesty and shame, or be willing to be mad or dote with reason.) Each one must needs grant likewise all the rest through whole PANSOPHY (so be they proceed also by degrees one from another) by reason of the already granted general forms and rules of things, which only he shall see applied every where, and in no place new ones devised: Which furthermore shall serve to this end, that men differing in opinions about particulars may be recalled to a consent, and even they themselves straying may be able to correct themselves: In as much as the general rules of truth being already granted, they shall not dare (in sighting for their own particular error) to speak against them; which artifice shall be a certain imitation of that divine stratagem which the Prophet NATHAN happily used in converting his King. For as DAVID being detained in the THESIS pronounced against himself, so as being brought to the HYPOTHESIS he was silent acknowledging his error: So here whosoever shall admit, and by his assent approve a general truth, shall by that same make firm and consolidate foundations: At which his wand'ring opinions afterward dashing may burst asunder, and fall to pieces of their own accord.  
XXXVIII. The third virtue of Pansophicall method shall be Uniformity: Because this matter shall not be handled so, another otherwise, but all shall be handled in the same manner. To wit, as the structure of solomon's and ezekiel's Temple did consist of mere Parellelograms, or every where like dist●nt lines; so as al● was either four square, or four cornered throughout: So whatsoever shall occur in the Temple of wisdom, shall be explained by four cardinal questions: What? By what? How? And how many fold? with causes, where ever the matter shall require, thereto annexed. For by these four questions, whatsoever is essential, becometh known. To wit (1) The thing, (2) The requisites of the thing. (3) The manners of the requisites. (4) The manners of the manners, or differences which they call Genuses and Species. The first question is dispatched by a Definition, explaining what the thing is in its essence. The second by an entire structure of the Thing, or an Idea resolving the thing into its essential requisites. The third by Axioms uttering all essential truths, as well concerning the thing as its requisites. The fourth by the distribution of the thing by new specifical differences, if it may have indeed any under it. And then every one of them is taken again as a new theme to be deduced through the same four questions▪  
XXXIX. This shall be the perpetual form of our method, as it were a certain Pansophicall truly artificial Quadrature of a Circle, whereby the wand'ring volubility of methods may be reduced to some firmer stability: For that which Geometricians pronounce concerning the Quadrate, that it is the measure of all figures, that may be deservedly said of this Quadrangular or four-cornerd method, that it is the measure of all methods: Now we are minded to illustrate this with 2 or 3 examples taken as well from Naturals, as from Artificials and Morals, lest we seem to speak Riddles.  
XL. And we think good indeed to take a threefold natural example; Substantial, Accidental, and Defective or Privative. The Sun may be of substance; whose Pansophicall quadrate, brief, and sinewy, and scientifical handling shall be such like.  
The Definition) The Sun is the greatest Star in Heaven, an instrument destinated by nature for enlightening the earth through its circuit, and thereby for enlivening all things therein, and for measuring the courses of times.  
The Idea) it is constituted therefore of three things: 1. Of a very great mass of most shining light made up together round into one body. 2. Of a certain lively virtue flowing abroad with beams. 3. Of motion perpetually circular.  
(N W. If any thing here might seem doubtful it might be proved by the causes of all the assertions rendered, that we may pass inoffensively to the things following. As that is which is here spoken of the motion of the Sun, attributed by others to the earth. But this controversy in this partial or several handling of this theme, where premises are not to be premised, cannot be decided. Let this in the mean time be admitted as certain, that the Sun gives light to the earth on every side, that there is need of circular motion, whether that be in the Sun, or the Earth.)  
The Axioms:) 

1. The Sun is the chief fountain of light [For for all the other Stars we might lead a perpetual night.]  
2. The essence of the Sun is light [For it cannot be taken from it, but it must cease to be the Sun.]  
3. The light of the Sun flows out by beams. [It's clear to the eye, and is evinced by reasons.]  
4. The light of the Sun issues out every way with beams [To wit, not only towards the earth, but also to sides: which the illuminations of the Moon, where ever she shall be, do show.]  
5. Therefore the body of the Sun is round. [For rays cannot be spread through a circumference, unless from a circular figure.]  
6. The Sun where ever he comes with beams, ministers light and heat.  
7. And by either of these puts vigour into things.  
8 The Sun always enlightens half of the earth, the other half remains unenlightned.  
9 That presence of the Sun above the earth makes the day; the absence thereof night.  
10. By how much the Sun is more vertical or just over the earth, by so much the more it shines and burns; by how much the more collateral, by so much the less.  
11. The vertical or direct circlings of the Sun make the Summer, the collateral the Winter.  
12. The return of the Sun to the same verticality makes the year. And if any thing remain to be said.    
The Distribution) Is none at all, because the Sun is a single creature, one Individuum.  
XLI. Light may be an example of a natural Accident, whose Definition is thus.  
The Definition) Light is the repercussion or beating back of beams of light from the superficies of a dark body, and the scattering thereof through neighbouring bodies.  
The Idea) Three things therefore are required to the producing of light. 1. Some lucid or shineing body. 2. A beam darted from it. 3. A dark body upon which the beam falling may go asunder, and illustrate or make lightsome what are near.  
The Axioms:) 

1. Without light there is no beam of light.  
2. Without a dark body there is no repercussion and dissiliency of a beam.  
3. A beam is invisible of itself: It is seen only in the body that's set before it. 
(This appears in a beam let in through a little hole, into a dark closet, where the beam is not seen, but upon the opposite wall; in which if there be a hole too, into which the beam falls, it will not be seen at all; unless perhaps little bodies termed Atoms fly in it, or you set your hand afore it.)   
4. Dark bodies of a smooth or polished superficies, do only reject the beam, and send it another way; but such as are of a rough superficies, scatter and sever it. 
(For if you set a Looking glass over against a beam, the whole beam is turned back another way, and carries the image of light wholly thither: If a board, and any thing less polished, the beam bursts asunder, and spreads the image of light upon the light.   
5. The brighter the beam, the more glistering the light. 
(Therefore there proceeds a greater light from the Sun beam, then from the beam of a Candle, though let in at the same hole.   
6. The more beams, the more light. 
(For more Candles or Windows give more light.)     
The Distribution) Light is either natural from the Sun and Stars: Or A tificiall from our fire and candles; or dead coming from glittering Gems, the scales of certain Fishes, rotten wood, and the like.  
XLII. The nature of a shadow is Pansophically explained thus.  
The Definition) A shadow is a less light in a b●dy which is enlightened, proceeding from the intervening of a dark body.  
The Idea) It's made therefore of three bodies: of one bright, spreading, lightsome rays or beams: of the second dark or duskish intercepting part of the rays, of the third in like manner duskish or shaddowy, representing the light, as well spread, as intercepted on its superficies. Take away one of these, and you take away the shadow.  
The Axioms.) 

1. Every thing that's bright or clear casts forth beams.  
2. Every thing that's dark being opposed to that which is light or bright shadows;  
3. Every thing which is dark being opposed or set-over against that which is dark is shadowed.  
4. A shadow is the shadow of an intermedia●e or middle body.  
5. A shadow is a certain image of a body lying between two, representing all its greater parts.  
6. The greater the light, and dark bodies the thicker, the thicker is the shadow: And on the contrary.  
7. The shadow upon the opposite of what is light, always increases.  
8. If the body shadowing be equal to the lucid, the equal shadow is always infinitely stretched forth.  
9 If the shadowing be greater than the lucid, the shadow grows in infinitum.  
10. If the shadowing be less than the lucid, the produced shadow decreaseth, till it end in a Cone and vanish.   (Note. All these for their more easy comprehensions sake, may be shadowed out in painted or coloured Schemes.  
The Distribution.) Lastly, the differences of shadows, if there be any, are to be explained.  
XLIII. Of Artificials: a Horologe hour-teller or Clock may be an example.  
The Definition.) An Horologe is an instrument of measuring time, that's made by Art (for the very Heaven is a natural Clock, which by the ceaseless wheeling of the stars measures the greater times of the world, but we have sought for instruments to distinguish accurately lesser even hourly spaces: and they are found out to be especially of three kinds. First, such as show the hour by the Position or place of the Sun, Moon and stars: which we call Dial's. Others even in cloudy or da●k weather by a certain distillation of water or Sa●d, called Hour-glasses. Lastly, such as proceed of ●heir own motion, termed Clocks or Watches. W● speak now of them all in general, he that will m y treat with the same ease of their particular kind's.  
The Idea.) The foundation of a Clock is motion (because even the very time, or duration of things, is a certain motion: now the measure and the thing measured agree in kind.) Wherefore every Clock requires three things. 1. Something movable. ● Something moving. 3. Spaces designed or marked out for hourly Intervals.  
(We meet with these things as well in Sun-dials' and Sand-glasses, as in Clocks or Watches.)  
1. The Axioms.) 

Every Clock hath motion. (Because without motion there can be no measuring of time, as we have already seen. Therefore such as are shut up in deep dungeons, where they have neither the liberty of the Clock, nor of the Sun, they can count no hours, days, years. Now in a Dial there is the motion of the shadow; in an Hourglass of sand in a Clock of wheels.)  
2. Every Clock hath something movable. 
(Dial's the Shadow, Sand-glasses Sand, Clocks or Watch's Wheels.)   
3. Every Horologe or Clock hath something moving. 
(Dial's the Sun, which moves the shadow by its own motion: Hourglasses the weight of sand, which presseth itself downward: Clocks weights hung at them, or a plate of steel forcibly wound up, and endeavouring to restore itself to its liberty.)   
4. Every Horologe hath intervals or spaces for hours marked out. 
(Otherwise it were no Horologe or howr-teller, if it did not show the hours; therefore the marked out lines and numbers do show them.)   
5, The intervals or spaces of these are accuratly distinguished. 
(For otherwise they would not distinguish, but confound.)     
The Distribution.) For brevity sake I have conjoined the several kinds of a Horologe. dials, Houre-glass●s, Clocks. But what remains to be spoken peculiarly of each of them, he may draw it out who takes delight therein.  
XLIV. Lastly, let us add an example out of Morals, concerning Magistracy; whose Pansophicall handling shall be on this wise.  
The Definition.) Magistracy, is a lawful preeminence of certain persons in humane society, instituted for the containing of the very society in order.  
The Idea.) The Requisites of this Eminency are:  

1. That some one be fit for such a charge: that is, be able, know, be willing to rule others, and keep them in order.  
2. To be lawfully constituted: (whether by the right of election, or inheritance, or lawful war.  
3. In very deed to rule and manage all things gravely, vigilantly, constantly. And that again (1) By setting down laws of order, and taking care when they are set down, that they be not unknown. (2) By observing order and ●awes, how they may be kept. () By maintaining Law●s, by defending those that observe, and punishing those that break them.   
1. The Axioms.) 

Where ever there is a humane society, there is need of th● bond of society, Order.  
2. Where ever there is Order, there is there need of the bond of order, Laws. 
(That none may be ignorant of his place, and duties.   
3. And where ever are Laws, there also the Magistracy hath need of a Lawgiver and keeper.  
4. The Magistracy is not to be committed but to such as are fit.  
5. He is fit to handle Magistracy, who can, knows, and is willing to rule others. 
(All these are required, because if so be but one be wanting, it takes away his fitness.)   
6. Magistracy may not be usurped, unless lawfully committed. 
(For all men of their own Nature being free, having the privilege of Reason and Will, will not be ruled and obey otherwise then freely, where they both judge how much that is expedient for themselves, and also for humane society. If they think otherwise, (as when they see one intrude himself into Magistracy, and judge that he will abuse his power) they do not obey, save by constraint. Now where coaction or constraint is, there all things are carried with violence, and prove enemies to order and long continuance.)   
7. Magistracy is lawfully committed to whom it is committed by the consent of the people, or by Nature, or by God. (That is, either by lawful Election, or lawful Inheritance, or lawful War; all which things have their Laws and Conditions, not to be touched here.)  
8. It's the part of a Magistrate to give Laws to the people. 
(But just ones, and such as to observe may be of public use.)   
9 It concerns a Magistrate to provide that none offend through the ignorance of Laws. 
(Therefore they are bound to promulge and publish as well those by them made, as ancient, divine and humane ones. And therefore to set up Schools, Churches, Courts, where such things may be taught; and being set up, to preserve them, and to provide and take care that there all may learn things to be done, and to be avoided.   
10. That all things be done according to the Prescript of Laws is a business appertaining to the Magistrates watchfulness and circumspection. 
(For Laws without execution are Bells without a clapper.)   
11. The distribution of rewards and punishments belongs to the Magistrate. 
(Therefore much more to make War.)     
The Distribution.) There are so many species or kinds of Magistrates or Rulers of humane society, as there are of societies: Domestic, Civil, Ecclesiastical, Scholastical, etc.  
XLV. By these proofs or patterns it appears, that all PANSOPHIES things will be brief, linked together, gradual, clear of themselves. For if these perhaps seem not yet such to any one, I would have him think, that something is a wanting here, which cannot be a wanting in the very body of PANSOPHY, to wit, that continual draught of the mind, raising itself by degrees from one thing to another. Now we have fallen upon these things as it were abruptly, and they being thus summarily and by parcels delivered do savour of that frustillation or mincing of Sciences, against which we always protest. I hope the more sagacious by this essay given, may smell out the commodiousness and benefit of this Method: To wit, if the Definition of a thing exactly circumscribe its essence; the Idea resolve it into its Principles: And also Axioms flow of their own accord from either: And lastly, the Distribution advise us to proceed in the Analysis of things, that all things shall be easy to be perceived, and solid for use. For when the understanding doth see all things rise thus out of themselves, that nothing is inferred or brought in from any other place, it meets the truth of things with pleasure; that even as things determine themselves, so it may approve them by its testimony: Being sure, unless things be that which it sees them to be, they are not at all. By this means it's obtained, that all things may shine by their own light, that there may be no need that belief be sought, or procured in a beging way,  
XLVI. Now it will not be amiss to add, what Laws we set up to be observed in collecting and making these Definitions, Ideas, Axioms, and Partitions of things: That if we (peradventure prevented by death, or letted by the labours of our ordinary calling) may not go on, those that will succeed, need not be ignorant of our mind. For I hope it may be that Christ may send out others who may enter into our labours, and may bring on our seedtime to an Harvest, that both he who sows, and he who reaps may rejoice together, and gather fruit unto eternal life. (John 4.36.37.38.)  
XLVII. Commonly in all these (Definitions, Ideas, Axioms, and Partitions) these things are to be performed. 1. That all things be plain and perspicuous in words and sense, needing as far as may be, no Commentaries, to be illustrated by examples only where there's need. 2. That they may be of greatest truth, altogether according to the Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that they may be neither oppugned, unless Sophistically; nor have need to be defended by any exceptions, distinctions, limitations (whether feigned or true) which will be obtained, if pains be bestowed, that not any thing be attributed save to that, wherein it is first, and by itself. For AMANDUS POLANUS (in the Preface to his Logic) writes well. That the Vulgar Rules of Arts have therefore so many exceptions, because special things are delivered generally contrary to the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore (saith he let it be observed what things disagree; and let things agreeing be referred under one Genus, the disagreeing under another; so there will be no exception, but all things will be comprehended rightly in distributions. Now against the necessity of distinctions, and limitations it will be a good remedy, that nothing be used that's ambiguous and homonymous, but that all distinct things be expressed in distinct words, in the very Analysis of things already, that not any thing at length be left to be determined by a Commentary: So it will be that even as things collected have no need to be collected, things ordered to be ordered; so neither may things distinct have need to be distinguished, and things limited to be limited. 3. Let it be attended that the middle Centres of things may be found out, and expressed, whereby the occasions of contradicting may disappear. For the most Controversies rise from this, because they are wont to exorbitate too much to the extremes on this side, and on that, who do not rightly weigh the equal balance of things about their Centres: For example sake, in the Book of JOB its sharply disputed, whether the calamities of life oppress the godly or the wicked? The first JOB, the latter his friends did defend. But experience teacheth (as SOLOMON taught by experience, witnesseth, (Eccles. 9.1.) that neither is simply true, because we see either of them happen. Therefore a calamitous condition shall be defined (in its place) thus; that the Definition may have the power not of solving that Controversy, but of taking it away. For example sake, if you define it thus: The Calamities of this life are the Instrument of Divine Providence, to try the good, but to punish the bad: For who can doubt now, how this Controversy may be decided? Especially when the true Idea shall come to it; and the Axioms with the Partition: And it appears too, whether that place (concerning the Calamities or miseries of life) may be referred? To wit, to the Doctrine of Providence.  
XLVIII. But peculiarly we will have definitions to be such, as out of them as well Axioms as Ideas and Partitions may be easily drawn, and may flow as it were of their own accord. Also, that proofs of any of the Assertions may be deduced through the very definitions of things uttered in the Assertion: to the end that that of the Philosopher may be manifest to be true indeed. That the Definition if it be perfect, or next to what's perfect, puts an end to controversies: so as it may be called not without cause, the Judge of Controversies. The example of the former may be in the definition of Ens, which we have thus. Ens is, whatsoever is, is spoken, or thought.  
N. W. For declaration sake the following things may be subjoined. As from Praesum Praesens, Absum absens, Potis sum potens: so from Sum, Ens. Therefore Ens is, whatsoever it is. Yet there is added, & whatsoever is spoken or thought: because even those things which are not, are wont to be spoken and thought: as Cerberus, Pegasus, One-eyd Polyphemus, etc. which kind of things although they be nothing in themselves, yet because while they are thought or spoken, and written, they busy or take up the mind, the tongue, the hand, paper, in that very thing they are now something, and they are not altogether nothing. Therefore they are reckoned among Enses or beings.  
The Idea) Therefore there are three things proper to an Ens or being. 1. To be. 2. To be able to be thought. 3. To be able to be spoken.  
The Axioms) 1. Whatsoever is, is (either truly or feignedly, either in itself, or in imagination. How it is, so it is.) 2. Whatsoever is, something may be t●ought of it. 3. Whatsoever is, something may be spoken of it.  
(For even when you say any thing is unsearchable, and unspeakable than you say something, you think something of it.  
The Partition) Therefore Ens is threefold: Real notional, Verbal: or a thing, a conceit, a word: (things are some thing in themselves without the mind: notions are images of things in the mind: words are the carrying instruments of the notions of one mind to the mind of another etc.)  
XLIX. An Example of the latter may be the speech of that blind man in the Evangelist: God heareth not sinners. Whether this may be true, we shall judge by the Definitions of God, of a sinner, of hearing, if they shall be most fitly true. For because (1) God is the Being of beings, that is, chief a Being, and consequently chief one; true, good, that is, Holy. (2) But sin is an aversion or turning away from that which is good and holy. (3) Now to hear (is in this place) to hear perfectly or gently, that is, to admit of any one freely, and to fulfil his will: how can the most holy, and most jealous God, love and promote those, who (so long as they are such) turn away themselves from him?  
L. It's clear therefore that there is great use of definitions, if they be such as this method requires. And we must seriously endeavour that we may have such, though to frame and make them be a business of great labour and wit. For VIVES (in his book touching the explaining of Essences, after he had taught that a good definition is, that which is brief, clear, reciprocal) writes truly. The task or work of defining belongs to some great and excellent man, who not only hath searched out the whole nature of the thing which he is about to define, but even is not ignorant of all other things (if they ought to be limitated rightly) about it: Otherwise it is easy to be confounded, and to confound. Now an error, though small in the defining, becomes great in a short time, etc. Yet how this great and difficult business (of defining things accurately) may be a little eased, we will add an observation or two. First, let it be held firm and sure, that the Definition consists of the next Genus, and the specifical difference. Secondly, that as I do not deny that that is the best definition, which expresseth the Genus, and the difference in single words: As this is: Flame is burning smoke.) So I do not superstitiously determine that the Plurality of words is to be avoided, as often as the evidence and fullness of sense may be better provided for. And therefore those of ours, set down a little before, are more full of words. Thirdly, that the difference as often as it cannot be had from the form (for that these are sometimes unknown, especially in natural things, we confess as well as others) it is to be taken from the end: As BELLARINUS gathers out of ARISTOTLE himself, and shows in the example of an Horse (Praxi Art. lib. 3. Dist. 2. Num. 5.) Whose end seeing 'tis found out to be by the effects and use, that he may serve man in carrying him, or his things from place to place, speedily and handsomely: He casts away these two, that he may difference him from other living creatures, which afford the like use: For both the Ox and the Ass carry, but not speedily; and also the Camel, but not so handsomely:) He makes from thence such a definition as this. A Horse is a living creature, ordained to carry a man from place to place speedily and handsomely. Fourthly, yet there seems sometime to the formal difference there may be added the final or efficient next to the thing, because that the Essence of the thing may be more fully expressed, and that (in the following Idea) it may resolve itself more easily into its Principles. For this end we in the Definition of the Sun and Magistracy, have added the final; and in the definition of a shadow the efficient: In the definition likewise of a Horologe, we have set down the difference taken from the end, and from the efficient. Which if it do not please, they shall be elaborated more accurately, that they may be altogether strict. But I tell you before, we shall become obscure, if we will be over short; which Rock I mainly eschew, and would have it eschewed.  
LI. Nor are the Ideas of things to be made with less care and thought; because there is no less use of them for a true, full, distinct, knowledge of things. For though the very definition comprehend the whole essence of the thing; yet because it doth that but covertly, and the infoldings of things are so various, that the unskilful knowing not how to distinguish essentials from accessories, snatch oftentimes that, in which there lies nothing, but omit fundamentals, by an error most fruitfully producing others; to hold essentials in every thing certainly, will be the fairest light of the mind. Verily what HORACE pronounced concerning the necessity of the foreknowledge of things for eloquence. Rem bene praevisam Verba haud in vita sequentur.  
When with a thing ourselves we fore-acquaint,  
Then words do follow not upon constraint.  
This same may be said concerning the foreknowledge of Ideas for the production of things.  
Ideam benè previsam Res ritè sequuntur.  
When an Idea well unto our sight  
Presented is, than things do follow right.  
But to find out the true Ideas of things, is no less Art, then to define things truly: Therefore we will advise you of something, by which way they may be sought out.  
LII. It is necessary that all things which are made, and are, should be made, and be according to Ideas. For unless something were before in an Idea, (that is, might have some manner or form, by which it might be made and be) it would not indeed be. Now the Ideas of things are threefold: Artificial, Natural, Divine. The Artificial are a certain Ectype, or imitations of things Natural: the Natural of Divine, the Divine are from themselves, the true archetype of all things which are rightly done. Which yet in as much as they are hidden in eternity, nor appear to us but as they are expressed in natural things: Natural things are to be searched out by us as much as may be, as well for their own sake, that we may understand the Artifice of Nature, as for the following artificials sake, that we have the intelligence of their foundations: and lastly for precedent divine things sake, that we may penetrate also more safely into those hidden things, as far as the way of divine things permits.  
LIII. Now all natural things are made after the same Ideas, because by the same Maker. Who because he is one, hath kept one order in all things; and because he is the best, the best; and because true, truly, and not imaginarily. Truly therefore seeing that there is order in things, it may be truly found out, if it be sought in true ways. Now the ways are true, not which our understanding (which is too voluble and prone to errors) feigns to itself, and falsely attributes to things, but which things themselves do show in their proceeding. For from actions and passions come the qualities of things to be known, and from the qualities the essence, now from all these the essential requisites. These ways of things if we shall follow, and observe the indelible characters impressed in things, we shall find a wonderful harmony of things; after a certain similitude of the first Being. For we shall discern that all things are found in the lowest Being which are in the highest: but in the lowest degree, such as useth to be in the rudiments of things covertly: so as the more special, and always perfecter diduction of creatures, may be nothing but a greater and perfecter explication ad extra, or outwardly of those things which are within: which our Metaphysic shall openly do. Therefore all the creatures, even to the smallest dust or powders are here our Masters and teachers, if any things be made from them, and of them, let us regard and mark not with brutish eyes, but reasonable and attentive consideration.  
LIV. For example sake that the Ideas of things may be perfectly found out, I think we must proceed thus: 1. What ever requisites truly essential are to be met with in all the species of any thing, there general Idea is to be put under the very Genus of the same species. For example sake; because in every particular motion I see three termini, From whence, which way, whither: Why may I not determine that these are the general requisites of all motion? And why may I not seek these same things in every Being? Certainly every Being is from some thing; that is, hath some Original. And proceeds from some way, that is, hath some form, by which it is carried some whither, that is, to its end.  
2. What ever things are found requisite in the general Idea of things▪ the same are to be sought in every species put under that Genus. For either all the same things will be found out (though under another, that is, a special form and name: As the journey of Christ, Mark. 7.31. is described by these three, from Tyre, into Galilee, through Decapolis:) Or it will be an argument that the general Idea is not exactly made; which will give an occasion to mend it: Or lastly, it will be plain and evident it is no true species of that Genus, which will serve to rectify the Partition.  
3. What things soever are in one species, somewhat Analogous, or like and answerable in a convenient proportion, to them may be sought out in the species which is opposite. For it is in it necessarily, although in some different manner, which that difference infers, which makes that new species. So while I examine what things are required to the manner of fourfooted creatures, and search out somewhat analogous in the motion of things which creep, which fly, which swim. I must needs find out most profitable matters, and such as are truly in things.  
LV. As for Axioms, because none of the learned are ignorant, that the main strength of truth consists in them; none also will deny that exquisite pains should be bestowed on them in making them every way right, that is, in collecting, ordering, and making them firm and sure, even to an unmoved strength. For they are indeed, as they are termed, the rules of reasoning, and the Principles of all conclusions collected, and to be collected by true reasoning. Whereof there is a greater number, and more proper order, and powerfuller force, both to inquire and find out the unconquered truth of things, and also to free and defend it from error, than yet men commonly understand. Whereas therefore hitherto they are neither collected, nor brought into order, they shine forth only here and there from the thoughts, Doctrines, Discourses, and Actions of men: Nor do men sufficiently know how to insist or settle on them; and therefore they suffer themselves to be carried away with every wind of opinions and sophisms, or crafty and deceitful cavils: And in the mean time there lies hid in them especially both the secrets of the universal wisdom of God, and also the sparks and fuel of our universal light; and lastly, the conditions and bonds of procuring universal concord and peace amongst all men, and all things: It will quit for cost to draw these out forcibly even with great and importunate labour, and set them in their right order, that they may be in readiness for any use.  
LVI. But we must have a mighty care, lest that be admitted for an Axiom, which is none: To wit, Propositions in part only, not wholly, not every where, not always, not by themselves, not reciprocally true. Of which kind are not only ma●y vulgar Proverbs, as also certain sentences and Apothegms of wise men, but even common Philosophies (and I would to God not Divinities) Canons and Rules, which they lay down so, as forthwith by excepting, distinguishing, limiting, I know not whether I should defend or betray, certainly they must needs weaken their doctrine. And to what end is a Rule, which needs another rule? And of which we must always be afraid lest it deceive us? PANSOPHY therefore contains Axioms truly Axioms, that is, worthy credit (for that the word signifies) and rules already regulated, not to be regulated still.  
LVII. But whence are such Axioms to be taken? For we have said that vulgar books are not to be trusted, nor hath any one as yet taken meet and due pains in collecting them, and cleansing them from their mixed filth. Excepting the renowned, and brave spirited HERO in subduing and taming the Monsters of Opinions, B●RON HERBERT: Who had a Treatise of common Knowledges prepared for him, as we out of the same Authors book of truth (pag. 63. & 154.) do understand For all which writing, because it is hitherto denied the light; what hinders, why even we may not as well assay, and set upon the business, and discover our thoughts, how we think they may be woven out to an end?  
LVIII. Now Axioms are best collected out of things themselves, by true, unerring, humane reasoning, but rather by divine, as we have them expressed in the word of God. For what ever any one thinks, speaks, writes, argues, proves, or disproves, accuseth or excuseth, persuadeth or dissuadeth, exhorts or hearty desires, promiseth or threatneth, etc. He always and every where meets with certain presupposed things, on which as on a Basis his very reasoning relies. For just as whatsoever is moved, is moved about something unmoveable; so whatsoever is inferred by reasoning, is inferred by the force of some unmoved truth; which may appear by examples. If any one offer to beat his servant with a Cudgel for harm done, and he cries out, I did it not willingly: Lo here is reasoning on either side from things presupposed! For the Master presupposes the Axiom: He that doth harm is liable to punishment: Thou hast done harm: Therefore. The servant on the contrary: The innocent is not liable to punishment. I am innocent. Therefore. And he silently lays down another thing to his Major as known, to wit, this. An offence is voluntary. My fact is not voluntary. Therefore it is not an offence, etc. Behold such things occur, in the say and do of all men, even the most foolish, as remaining footsteps of wisdom created together with man, and indelible (though diversely stained with the dirt of folly) marks and characters thereof; that it appears to be true, which JESUS the son of SIRACH said; That wisdom hath laid everlasting foundations in men (Eccles. 1.14.) Such common notions therefore may be gathered out of the speeches and actions of all men, even the most simple and foolish: So they be prudently separated from the mingled filth and foil of fopperies. Whereon to bestow one's pains and diligence, would be more better then to pick gold out of a dunghill.  
LIX. But to gather Axioms out of divine Oracles, that's in truth to gather Pearls from among Gold: For there lies hid the most precious treasure of true wisdom. For example sake, when I read, Exod. 22.1. That God commands that the thief restore that which he hath stolen, I gather this Axiom: That which is unjustly taken away is to be restored. Also that which is restored, is to be restored to him from whom it was taken away. Now because God for one Ox, commands five Oxen to be restored, and for one Sheep four, I make an Axiom: He who dare do more mischief, is the more to be punished. (For an Ox is more than a sheep: therefore he who offers to do a greater harm to his neighbour, may smart the more for his iniquity.) Again, because it is said in the same place, at the fourth verse. If the theft be certainly found in his hand alive, he shall restore double; from thence I collect an Axiom: An offence newly committed is to be punished more lightly, an old one more severely. The Reason is, (for nothing hinders us from adding also testimonies of reason to divine deeds and speeches, seeing God is the reason of reasons, and reason always lies under his speeches and actions, although he do not clearly and plainly express this every where) because first motions are not always in our power, any thing may be admitted unawares, or through incogitancy, but he who offends long, offends the more, having spaces to deliberate and recollect himself, yet not repenting. I read in the same place at the third verse: If he have nothing, than he shall be sold for his theft: from thence I easily collect that that of the Law who hath not money in his purse, let him suffer in his person, hath the force of divine Law. Whereas I read in the same place, verse 2.3. that the thief might be killed in the night without danger of punishment, but not so in the day time: because he may be apprehended, and brought to judgement, or be certainly known and accused; from thence issue Axioms.  

1. We must spare man's blood, as much as may be.  
2. Private revenge is unlawful.  
3. Deceitful pretences are to be taken heed of, etc.   
LX. Therefore let the holy Scripture be read orderly, accurately, and diligently, the reason of all Gods say and do being considered as they are such (which truly is every where, by so much the more pure and solid, by how much the wisdom of God is greater than that of men) such kind of rules for things, and conceits may be drawn out, or principles of reasoning with those very places of Scriptures (in the place of examples) set under a little after; that the book of PANSOPHY may be truly a Key both for things and the holy Scripture. Furthermore other wisely-writ books shall afford the same use; that whatsoever may be observed to be spoken and done pithily and accutely, may be brought into an Axiom.  
LXI. The second field of hunting Axioms (though perhaps the former in order) are things themselves, and their proceeding rationably looked on, if we attend in what admirable order, and by what force this or that is done. For whatsoever is done in any particulars, it is certain that some general power or force and form, and end dothly under them all: for Example sake, That we see in living creatures a desire to preserve themselves, and that by an appetite to like things, and avoiding of contraries, the use of nourishments for their propogation sake, etc. doth appear: we must think all those things come from some superior power, which is also in inferior creatures, though in a lower degree, and though it put forth itself more obscurely. From thence then I gather the supreme Metaphysical Axiom: whatsoever is, delighteth to be: or, whatsoever is, maintains itself in its being, as long as it can. And by this way from all particular (Natural, Artificial, Moral, Political, Theological, so that they be solidly true) Axioms, we may draw out universal Metaphysics: to which as to common rules all things may square and agree which are made or done, wheresoever they are made or done.  
LXII. And contrariwise, some particular Axioms (about matters Natural, Artificial, Moral, and Spiritual) may be found out of general Metaphysics: if you reduce that particular Theme to its transcendent Genus, and view its general Axioms of substance, Accident, Quality, &c and apply them to a specialty, or particular. And thus we have indeed these and the other gallant things, which perchance without this guidance of generals, had not come to our mind.  
LXIII. If we go on diligently in this threefold way, we need not doubt of having a great Harvest of Axioms, to wit, a very ample furniture and provision of solid wisdom: which if they be comprised sententiously in choice words, even as Definitions and Ideas, and disposed in due order according to the Analysis of things, we shall have that we seek after. For it will come to pass, by God's help, that all things may be taught quickly, plainly fundamentally. Because Definitions through their shortness, will notably help the memory, and Ideas, the manner of their essence being explained, the Understanding, and Axioms by their solidity will serve specially for Certainty and Use. For truly by analysing and defining things, we may soon pass over the whole Universe, by bowelling the Ideas of things, we may behold the inwards of things; by understanding Axioms well, we may be assured of knowledge. Thus all things shall be learned in one perpetual Method, all tautologies shall be eschewed, causes of disagreeing shall be cut off, the judgement of every one who passeth through these things shall be sharpened, to observe one thing out of another most gallantly: and that which is the main and greatest thing, the Art of convincing shall be had in readiness.  
LXIV. By the art of convincing, I mean a plain proving or demonstrative method: Whereby every thing which is true may be presented with such evidence to every man's understanding, as none of a sound mind may deny assent; or if he deny, it may be wrested from him though unwilling and reluctant by the very force of invincible or unmastred truth. As Mathematicians know how to demonstrate their own things; so even we wish and labour that the like knowledge may be extended to all things. The manner of which thing if it shall be found infallible, that may deservedly come to be numbered amongst the chief gifts of God, and the principal benefits of PANSOPHY. For now all may be taught the truth, untaught errors, with that clearness and certainty, as not any one may not understand, not any one draw aught so demonstrated into doubt, the truth of things powerfully printing itself upon the senses even by its own light.  
LXV. We know they are not a wanting who doubt greatly that this Mathematical certainty and evidence of demonstrating may be transferred to other things. But neither are they a wanting, who make with us against them. ALSTED (Eucycl. lib. 1. c. 4. speaks thus. Mathematicians indeed arrogate to themselves this praise, that they have the noblest demonstrations. But it is not so, seeing Metaphysics are the first or independent Principles. And with the independency of their Principles is joined the greatest nobleness of things, and chief perspicuity from the nature of the thing. Likewise in his fourth book and twelfth chapter, Metaphysical Demonstrations are of all other the most certain, firm, and evident. And in the thirteenth book, chap. 1. He teacheth that the Naturalist is conversant about scientifical things. Verily BELLARINUS subjects moral things also to a scientifical Method. (Praxi scient. lib. 1. dist. 3 N. 8.) But surely we must overcome not by Authorities, but by unconquerable reasons, that an apodictical Method may and aught to be extended to all things. In which, as in a matter of very great moment, we shall not think much to take a little pains.  
LXVI. The Pyrrhonian Philosophers, called Sceptics, disputed in time past that all things are disputable on either part: Even this very question, Whether all things may be disputed on either part? So supposing that the truth of their assertion might be evidently demonstrated, if they could wrap up also this very assertion in doubt: Whether they play these things in jest or in earnest, it concerns us not; yet on us urging a serious thing seriously, and affirming that instead of slippery disputations, necessary Demonstrations ought and may be brought in, after their example a certain necessity is imposed o● demonst●a●ing this very assertion so as none can resist or withstand. This than we now set upon to the honour of ever unconquered truth, and of the eternal Pres●dent thereof, God, being about to demonstrate these three by a Mathematical certainty.  

1. That every truth is demonstrable by its own nature  
2. That every Pansophicall thing is demonstrable by the power of method.  
3. That this mystery of method consisteth in the accurate Gradation of truth.   
LXVII. The first is demonstrated by this apodictical Syllogism: Whatsoever ha●h true, nearest, and immediate Causes, Effects & Proprieties, that is truly demonstrable. But every truth hath true, nearest, and immediate Cause's Effects, and Proprieties; therefore every truth is truly demonstrable.  
The major Proposition is necessarily true; because the firmest demonstrations ●re taken from the nearest causes and effects, and essential Proprieties. Nor hath any of the Logicians ever required, o● can require other. The minor is in like manner certain: because if any thing hath not causes, actions, passions, true proprieties, that is not at all truly, that is, is not true. Therefore whatsoever is true, must needs have true causes, and proprieties and effects, whether they be known to us already, or not as yet. According to this reason only that which is false is indemonstrable. For as much as it is not truly that which it is said or thought to be, neither hath it true causes, proprieties, effects, by which it may be demonstrated. Therefore it remains always in suspense, like a mist having nothing those solid, whereby it may be caught and held, and with a certain Fucus or colour only of truth (which fearing it should be wiped off, it will not be touched any whit hard) bewitching the eyes of those that are not ware. Therefore lest we be bewitched in any thing, let nothing of all those things which are taught be let go without this most rigid apodictical Examination: that if there be any Paint, it may vanish▪ and truth (which hath the nature of gold, that's not liable to corruption by water nor fire) may glister, and be rendered the more firm.  
LXVIII. I demonstrate the second thus: where there are afforded all the requisites of true demonstration, there a possibility of demonstrating is afforded. But in a theme handled Pansophically there are afforded, &c Therefore  
The Assumption is proved; because every theme that's handled Pansophically, hath Propositions making demonstration, being true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to wit, Definitions, Hypotheses, Theorems, and Problems▪ For whatsoever falls out to be handled Pansophically, that is presently defined before all things: Then is the Idea made; which is as it were an Hypothesis (yet not feigned but real by which being granted, satisfaction may be had to all demands or Queres about that subject or as a Problem which saith that something m●y be done, if this and that be afforded; to wit, essential requisites. Then as for Axioms, what are they but Theorems uttering some true and necessary affection touching the subject? of so evident truth, that as mere principles they may be known by themselves. Therefore from a good provision of Definitions, Hypotheses, Theorems, and Problems, why may we not knit good demonstrations?  
LXIX. The third thing which I have propounded to be demonstrated is, that the force of demonstrative method consists in an accurate gradation: And I desire I may have th' ee Mechanical things granted me, that I may demonstrate it by Mathematical certainty and evidence.  

1. Grant me the top, and grant me men, who may strive to get thither with their main strength, and yet cannot ascend, seeing they certainly want a certain medium, to wit, steps rightly made.  
2. Grant me that st●ps being rightly made, one may ascend to any height.  
3. Grant that steps may be made between any altitude and its basis, by a firm medium, one or more.   
I require, I say, these things to be granted me as evidently true. But if any morose or crabbed person will not so much as grant me these things freely. I myself demonstrate these foundations of my demonstrations in nature.  
LXX. Suppose a Tower of the height of fifty Cubits: And some who desire very much to get to the top thereof; and therefore they may walk round about it, look about it round, assay all things, within and without, but in vain: What's the reason? I will tell you: The defects of some Requisite. Now the Requisites of the efficient to produce the effect are (as PANSOPHY in its place doth teach and demonstrate) Power, Knowledge, Will: For even one of these being denied, the effect doth not proceed Therefore they either will not go up to the Tower, or know not how, or cannot But they are not unwilling, or they desire, and go about it. Nor are they ignorant, for they know how to use their feet, as their walking shows; therefore they cannot. And they cannot, either because they want power, or because they are prohibited, or because an instrument is wanting; For Pansophy apprehends that there are these three hindrances of works. But power is not a wanting, that is health and strength, which is plain by their walking and endeavouring: Nor are th●y prohibited by any countercommand or violence. Therefore an instrument, whereby they may climb to high things, is a wanting; to wit, a Ladder or stairs: For because no man's feet (an instrument to promote them from p ace to place is given them by nature) exceed the length of two Cubits, nor in going can they stride beyond it: None also can advance himself beyond the distanc● of two Cubi●s without the help of some medium. Seeing then the height of this Tower is of fifty Cubits and the feet of those that walk abou● it but of two Cubits, or not so much: It's evident that they cannot go up to it without interm●diate steps. And because they do not go up▪ that such an Instrument (stairs or a ladder) is a wanting to them, which was to be demonstrated.  
LXXI. But let stairs be made and set very firm, and fenced round with sides, that there be no fear of a downfall; and let them be there, who wou●d, may and know how to go up (to wit by raising themselves from one stair or step to another without skipping) the ●ff●ct will proceed; although the height be a thousand times greater, otherwise it is impossible. Now I will demonstrate it by this Apodictical Sorites:  

1 Whosoever hath feet right and well as they should be, he can go: (Fo● the prime efficient and instrument being afforded, the ●ffect may follow. Now feet are the instrument of going.)  
2. Whosoever goes, he moves forward his feet one after another For unless he did move forward, he would not go bu● stand: Nor can there be this moving forward without a setting of one foot before another by turns)  
3. He who moves forward his feet one after another, or by turns, he goes.  
4. He who goes, he tends forward o● backward, upwards or downwards For both to go forward and to go backward▪ and to ascend or descend, is to go: And as a going upon even ground is called in Latin Gressus, so a going upwards or downwards Gradus.  
5. He who goeth upwards he ascends by stairs or steps  
6. He who ascends or goes up by stairs, may go up as far as the stairs go.  
7 Therefore whosoever hath feet, may go whithersoever the stairs go. Which was to be demonstrated.   
LXXII Now that stairs may be made even to any height, if there may be had a firm medium joining the basis to the top is without all doubt. For no other thing hinders stairss to be made from the earth to the clouds, save that the intersected medium the Air or smoke ascending thither, are of too weak a consistence not receiving or admitting of hollowness nor sueable for bearing a burden. But if a Mountain, or Rock, or Tower may mount to that height, nothing hinders why stairss may not be framed and made thereto by which a man also may come even thither. Because whether we please to make them wooden ones, or of stone, ●●on instruments are not a wanting by which they may be shown out: If so be we do not irk to take pains and use prudence. To wit, that the stair 1) begin from the bottom (2) and that they be continued to the top, (3) and that close together, and without any gap, that where one ends, an other may begin. (4) And let them be fitted to the statute of them for whom they are prepared. (Verily for a childish ascent there's need but of little distances of the stairs, for a man's, the spaces may be larger.) (5) last, if one continued Ladder be not sufficient to arrive at the height, let more be made, till it may be attained to. As if Ladders be to set up within the Tower of fifty Cubits, and Wood of an equal length cannot be had, let there be several Ladders from one story or loft to another. For example sake take beams of ten Cubits, and make of them Ladders of ten steps, and let every one be fitted to their sundry stories after this manner. (See in the following page.)   drawing of zigzagging ladders 
A firm medium then being granted between the basis and the top, stairs may be made up to it. Which was to be shown.  
LXXIII. Now that the application of Geometrical demonstration may be well and fitly made to the D dactick matter, I say, to teach is no other thing then to lead the understanding into the thing which is to be known; (and to learn is to be lead by the understanding from things known to things unknown. Therefore they are altogether finished by the same requisites. For as in leading, three things concur; the Leader, the pa●ty lead, and the leading itself: and in this again the terms, from whence, whither, by what way: so in Teaching, the Teacher, the Scholar, and the very act of Teaching and of Learning. In this again there are the terms: the first, from what: to wit, those principles in which the teacher and the Learner first agree. The second to what, to wit, conclusions as yet unknown to the Scholar, but to which by teaching he takes pains to bring him: Lastly the way whereby he is to be brought on thither; which the Scholar is in like manner ignorant of, but the Teacher ought to know. Now this unless it both tend thither, whither it ought, and be likewise explained, that he who is led, may go on without lets, or doubts he will not come thither. Wheresoever therefore they are, who would lead and be led, teach and be taught, and yet the effect doth not follow according to their desire, there it's sure that sure mediums are wanting; that is, a way well explained, and stairs rightly fitted for the raising the mind. Which also in a gradual method, with the continuing of some few Axioms I demonstrate thus.  
LXXIV. The first Axiom. Every man by nature desires to know. The Maxim is Aristotle's, which none ever made doubt of, for that it's a clear case: yea surely a certain pleasure in ask, and experimenting sundry things, breaking forth even from our infancy follows us through our whole life. So as there's none (I speak of men, not of carcases of men) who joys not daily to hear, see, taste, handle, and assuredly know some new thing. As it's manifest by the Examples of any of the larg●st sort, and such as are dull d and benumbed with idleness: who although they do not transfer this force and eagerness of nature to serious matters, yet they bestow their pains upon any kind of trifles, rather than they will either deny, or can dissemble the spurs and instigations of nature.  
Axiom 2. He who desires to know, desires to know truth.  
For Knowledge unless it be true, is not knowledge, but ignorance and error: which none can wish or desire. For to what end would one err, that is, be deceived? yea the mind rather abhors it naturally, and therefore if it perceive that it hath erred any where, or think it hath found out an error, it changeth its opinion forthwith either openly or secretly. For causes may fall out why some one will not seem to think otherwise, but his error being taken notice of by him, he cannot think otherwise.  
Axiom 3 He who desires to know truth, doth delight in truth. This is proper to the heart of man, and even unseperable, that what it covets with desire, if the hope thereof be offered, it must needs rejoice in it.  
Axiom 4 Who delights in truth, coming to the truth doth embrace it. Nor can this be wanting from the nature of desire and love, bu● she must pour out herself upon the thing loved, and which she hath expected with joy, and join herself to it, and it to her.  
Axiom 5. He that embraceth truth, holds truth. This also is proper to love, not to let go the thing loved Hence it is that men in their opinions (whether they be true or false, sobeit they be but daubed or washed over with the paint of truth) persist so stiffly, that they had even rather die, then throw away their opinions, which they have drunke-in in the name of truth.  
Axiom 6. He that holds the truth, wishes others to hold the same. This also is most natural, and inseparable from the mind of man, whatsoever he thinks that he perceives truly, to wish that others may perceive the same, and may have as it were his own mind, accounting it a wrong to him, if any will think otherwise: and by hat act as it were silently upbraid him with error. Hence ariseth amongst those that disagree in opinions (and especially about faith) that displeasure and inward hatred of their minds: Because the mind reckoneth itself grieved, and is unquiet, unless for the secure possession of truth it may have all men assenting, none contradicting.  
Axiom 7. He that wisheth others to hold the truth, promotes and furthers others in the same. In every d●ff●rence of opinions we see it falls out thus, that some draw on others to their own opinion by what means they can: Especially they who think they understand more than others, or are more inflamed with zeal. Hence all places resound and ring again with the noise of disputes, while one labours to gain, and bring over to his opinion this person, and the other that, not only one man another, but one Sect another, in Religion and Philosophy.  
Axiom 8. He that promotes to truth, promotes by teaching.  
For other means of propogating knowledges, besides teaching, are spurious, and unprofitable to that intention; as if any one persuade, command, enjoin, compel to believe or think this or that, so or so. For to understand, or believe the truth, is to know: And to know is not a work of the will, which that it may will any thing is wont to be bend with persuasions, commands, threaten, constraint: But the work of the understanding, which of its own nature is nothing but a Looking-glass of things, receiving into itself whatsoever you shall off●r fitly and by clear light, offer it therefore in teaching clearly, and fitly, and it will receive it.  
Axiom 9 But many commonly teach and do not promote those they teach to what they desire. For the world is full of books and pens, wherewith some strive earnestly to persuade others to be of their opinions; but with what profit? surely little, and unbeseeming so great contentions. For amongst so many Troops of Encounterers, if happily some one be converted, an hundred others remain settled in their place, nor suffer themselves to be removed from their opinion. And those who are removed are carried away as easily from the right path, into one that's erroneous, or from one error into another, and from error into truth. And that which is worse, Controversies are not only not taken away, but multiplied: And lest they should be taken away, they are fixed in men's minds, being hardened against one another.  
Axiom 10. Therefore there is somewhat necessarily a wanting to the common sorts of Teachers.  
LXXV. For what's the cause, that from so good Premises such monstrous events follow? That all should be desirous of truth, and yet not find it out? Or have we found it out truly (in some happy course) and are we bound indeed to show it unto others, and yet cannot? It's most certain that we deal unskilfully with one another, and that the way and true manner of propagating truth is not yet commonly known. For surely those principles which we have already seen implanted ●n every one by our good God, and to be in all men commonly, are good; to desire to see truth; to desire and follow if one can see: to desire also to have others partakers of the same truth, and to wish that, and for that cause not to be sparing of labour, and yet to avail nothing. Having the end, and having those who seriously desire the end, and yet the end not to be attained, is an infallible token that we are either detective in mediums, or that the use of the mediums which we have are unknown: as here. To wit, that a true Ladder for man's understanding by which the Leaders and the Led may certainly and safely ascend, and descend, is as yet wanting: which was to have been shown.  
LXXVI. For if such a Ladder had been made, every man's mind would ascend to every top of things: which comes now to be shown by a Ladder of some certain Axioms.  

1. Every man hath a mind or reason For without the mind he would not be a man, but a Bruit.  
2. He who hath a mind, he thinks. For as it is the part of the eye to see, of the ear to hear, of the tongue to taste, of a nerve to touch; so it's proper and essential to the mind to think.  
3. He who thinks, he passes from thing to thing. For every thought is a certain motion of the mind, by which we pass over from one thing to another, and from that again to some other. Whence also it is called the discourse of the mind. For as the eye, when it hath many things to see, it cannot see those many things just at once, but one thing after another: So the mind whatsoever it thinks, it thinks something, of some thing, by something, one thing after another.  
4. He who passeth from thing to thing, passeth step by step. For men's thoughts hold together, as a chain, in which link lets in link. Yea, even when something comes into the mind upon a sudden, being most remote from the former thought, yet it comes from some occasion; whether it come from within from something thought, or from without, from some sensible object. Uerily as there is no vacuum or gap in things, so neither in the understanding: And as one cannot go on with his feet but from the nearest (whether pace, or stair or step) to the next; so by thought to come to any thing, unless it be from something, is impossible.  
5. He who goes by steps, may go as far as the steps go. Therefore every man may ascend by the mind, as far as he sees the steps or stairs of things before him. Which was to be demonstrated.   
LXXVII. Now we must demonstrate that a Ladder for man's understanding may be made; and while I say made, I do not understand any arbitrary pains, as useth to be when Ladders are made ready for corporeal tops, so or so, as it pleaseth the Artificer; who takes the setting fracture, measure of the steps, from himself, or from those, for whose uses he prepa●es them. This mental Ladder, because it shall only be an image or resemblance of the Ladder of things, made by divine artifice, it will not lie under our arbitrement or pleasure. The very things here shall give the measure both to themselves and to the understanding. They err dangerously, who think it may suffice that things be considered as they are to us, not of what kind they are in themselves: Making our senses a rule to things, not things to the senses. We must do the quite contrary, and things are to be made (in which as in its Palace truth resides) the rule, both to themselves and to us, if we will at length struggle out of the tumult and clashings of opinions unto harmony, that as that knits things among themselves, so it may knit our mind about things. Our senses, the fantasy, the very mind or reason, have nothing which they can bring unto or bring into things. But things by bringing themselves into the senses, the fantasy, the mind, form true images of themselves, being perceived aright or orderly, but monstrous ones if amiss or disorderly. Nothing at all therefore is to be attributed to the sense or the mind by itself, but they are to be tied most closely to things, unless we will be deceived and mocked without end and measure.  
LXXVIII. That then a Ladder for man's understanding may be made from the Ladder of things, is evident: Because all things are disposed according to steps, as well the Universe itself, as every thing apart. For  

1. Whatsoever is, is finite. (For concerning what is infinite, which is one thing, God, we do not now treat.)  
2. Whatsoever is finite hath bounds to its essence.  
3. Whatsoever hath bounds to its essence, hath in its self something first, and something last, lowest and highest.  
4. And where there is the first and the last, the lowest and the highest, there also there is the former and the latter, the lower and the higher.  
5. Where there is the former and the latter, the lower and the higher, there are degrees or steps.  
6. And where are degrees, there's distinction; and where distinction, there is clearness: Therefore whatsoever is, hath distinct and clear steps to its essence; which being well observed, lead on the mind into all the first and last, low and high places of everything.   
LXXIX. We trust, that such a gradation, as may lead the mind to all things is in PANSOPHY, as well in the whole comprisall of things, as in every thing severally, or asunder. For as touching the whole, PANSOPHY hath a firm and unmoveable Basis, or a three fold groundwork and support Necessity, Possibility, Facility: which are solidly laid in the book of Praecognita's. It hath also a splendid top as firm, Happiness, or the rest of desires; which the last book of PANSOPHY shall show in the delights of the mind enlightened in itself; and in the amendment and making better of all humane things, and in the illustrious propagation of the glory of God. And it hath likewise a firm medium to join the top to the Basis, and fit to receive solid step: to wit, on God's part, most true Revelation made in works, words, and inward dictates, which are innate Notions engraven in the mind of every man; and on our part, Sense, Reason, and Faith, that's to be given to the testimonies of God. Of which three-paird staff or shank as it were, reared Parallelly, and every where connexed, that most solid Ladder of things is made: A five fold parted or broken Ladder, I say, arising through five divers Lofts or Stories. For the first and lowest Ladder or pair of stairs is Metaphysic, which raiseth the mind as far as it can through all generals, known by themselves. The second in the second Region or Story of natural things, discovers divine Artifices through all degrees of creatures. The third teacheth how to contemplate the works of man, the supreme Creature, and showeth how far the force of wit may ascend about created things. The fourth explains the commerce of man with God himself his Creator, and thereby the mysteries of Salvation and Perdition. The fifth ascends from thence to contemplate the very increated God inhabiting his eternity. Where a man can go no higher, but he may go lower, to the right use of the Creator, of the Creatures, and of himself, that what life remains to any one, may be passed and spent in wise thoughts and actions, and that hereby at last there may be had a safe and sure and sweet passage by the gate of death to happy eternity.  
LXXX. These things concerning the gradual frame of all PANSOPHY: that it may be manifest that there is no other foundation of humane wisdom laid, nor other end propounded, nor any possibility of coming to that end by other means, than that we go by here; to wit, whence, whither, and which way. All particular things may be disposed in the same gradual Series; yea they ought, because they cannot in another, if we will teach easily or plainly, and powerfully, that is scientifically. Certainly, as he dotes, who being set in the top of a Tower, would have some one fly from the earth to him, or fly over to him from the top of a neighbouring Tower, being not led on by steps. So dotes he who thrusts his own sense or meaning upon another, the truth thereof being not showed to him leisurely and by little and little.  
LXXXI. The use then of this gradual method shall be to teach the ignorant easily & plainly, and to unteach those that err powerfully. That these cannot but see the light of truth, and delight in it; and that the other cannot but take notice of their error, and be won to the love of better and truer things. Now we must note, that to teach the ignorant, is but some one and a single business: but to teach those that err requires double pains. For the ignorant because they know neither truth nor falsehood, are capable of both, and may be taught only true things, they need not be untaught false things: the other because they are preoccupated or taken up aforehand with false opinions, are first to be untaught their error, that they may be rendered both desirous and capable of truth, and then of being taught. Which as we have seen already cannot be done without gradation: because as the ignorant cannot be advanced to the top of clear knowledge without steps, by a throw or leap: so neither can he that errs be cast down from the top of his error, through the stiffness of his opinions, which wheresoever they once cleave to, they cleave to very closely, even to death, unless they be prudently taken out. For the mind of man (by the instinct of nature) bears that reverence to truth, that it constantly adores even the shadow thereof; nor can it endure to be plucked from it, unless it be well taught things which are more true. Then that truer things may be taught, there's first need of a certain stepping back, that is a bringing him off that which is absurd; that the very opinionist may plainly perceive that his opinion is contrary to the principles of knowledge, to Sense, Reason, Faith. And then he shall be judged brought off from the top of error on to the plain, to wit, into the common field of Principles. From whence by better and firmer consequences he shall readily suffer himself to be led to the tops of better and firmer opinions, and shall be glad that he is brought thither, where he shall find that he is better than before.  
LXXXII. We must likewise observe this. That where between the teacher and the learner (or rather the gain-sayer) the gap may be made up by some one medium, there is no need there of more, and that this demonstration may be dispatched by one apodictical Syllogism; as we in the 67. and 68 Aphorism have done. And where there is a greater distance, it needs more mediums, that there may be knit together by them like a chain, an apodictical Sorites, as we have done in the 71. and 74. and 76. and 78. Aphorism. Which manner of teaching, represents the Scale or Ladder to the eye, and the truth of chained consequence gins to appear more evidently, then in the severed heaps of Prosyllogismes. For example sake in Sect. 71.  

(1) Who hath good feet can go.  
(2) Who goes moves his feet forward one after another.  
(3) He who moves his feet forward one after another, goes.  
(4) He who goes, tends upwards, etc.  
(5) He who tends upwards, ascends by steps.  
(6) Who ascends by steps, may ascend, as far as the steps go.  
(7) Therefore whosoever hath feet, may ascend whithersoever the steps go.   
LXXXIII. Here that the Sorites may be truly apodictical, and a firm chain of truth, these things are to be well minded. (1) As in a chain one link lays hold on or goes within another; so do Propositions cohere and keep together, here the predicate of the foregoing Proposition, being always taken in into the subject of the following. (2) As in a chain one link is joined fast to another essentially, that it may hold together inseparably: So here every Predicate may utter something essential of its subject, that it may be true without exception. (3) As in a chain one link is coupled with another, till the measure of the length be made up: So in a Sorites let one step be knit to another; till we shall come to that which may put an end to the Controversy. (4) last, as in a chain every link is strengthened in itself severally, that it cannot be dissolved, otherwise there being but one broken the chain is broke too: So we must stay upon the sundry steps of a Sorites (when any one is led by this Ladder) so far as the truth thereof may be manifest, and not so much as any matter of doubt may remain. And then we must proceed.  
LXXXIV. But enough. We must make an end of our deliberations, and delineations, that we may come the better to the work itself. For whatsoever we say, it may be still objected, where deeds are required, words are not sufficient. Now we promise not to give words but the work: Though not in that perfection which we conceived in the Idea. That's it which we so often protest appertains not to one man, nor to one Age, and this they understand of themselves, who discreetly weigh and consider things well. Nature herself would not have any great matter to be soon done, but hath set hard-ship in the way of every brave and goodly work, and so ordered it in generation, that the greater sort of living creatures should be kept the longer in their dams bellies. Then why may not this so great a birth not of our wit, but of an age, stand in need both of due time, and also a good many mid-wifely and faithful helpers? SOLOMON'S Temple was not perfected by one Workman: There Carpenters, Braziers, Masons, Goldsmith's, Jewellers, Engravers, Painters bestowed their pains. Here's likewise employment and work for Philosophers, Divines, Politicians, Physicians, and all ingenious men whatsoever. Therefore let them make haste hither, and not hold off, or refuse to furnish a common treasury with common treasure, and to increase it by a common care; for its a common business which we have in hand.  
LXXXV. Nor are present persons only invited to go about the same thing with the same zeal, but even those who shall be after us. For though we hope the perfection of this work will be still greater through a perpetual progress, yet we may never expect it at the height in this life. For as Number hath Unity for its beginning, but going on even in infinitum finds no end: So the wisdom of God communicated to us, arises from small principles, and diffusing itself by an infinite, can never be wholly exhausted. Which SYRACIDES observing said: The first man knew her not perfectly: No more shall the last find her out (chap. 24.28.) Thus industrious spirits shall have something which they may continually supply, amend, perfect and polish with the commendation of their names to Posterity, but no detriment at all to things themselves. For truth is a solid thing, the more it is poised and brandished, the more purely it shines. Nor is there any room for Impostures, when all places are full of numbers, measures, balances, and touchstones, nor aught is admitted but what hath undergone a severe and full examination on all sides.  
LXXXVI. And O thou our God who hast found out each way of knowledge, and given it to JACOB thy Son, and ISRAEL thy Beloved (B 3. 37.) take pity on us, and show us thy ways, teach us thy paths, lead us in thy truth, and teach us: For thou art the God of our salvation, on thee do we wait. (Psal. 25.4.5.)   

An Advertisement touching the Scenography, or shadowed description of the work of PANSOPHY.  
AFter that we have shown the Ichnographicall and Orthographical rude or gross draught of the Pansophical Temple, I easily foresee that it will come to pass that some may say, as SENECA to his LUCILIUS: I desire no more of thee than thou didst attempt. Thy foundations have taken up a great deal of room. Do but accomplish and make good what thou hast undertaken: and handle those things which thou hast devised and mused of with thyself. (Epist. 31.) To whom if I should make reply in the words of LUDOVICUS VIVES: Many things cannot be brought forth and polished at once: there cannot be any thing long sought for both found out and trimmed by the same party: neither is the life of man, nor the small and feeble strength of his wit sufficient for so many things. And a little after: I know well that one man (he speaks of ARISTOTLE) could not concoct and refine all those so many, so various and so difficult things, which he had gotten or digged out. 'Tis not for one to do those things which scant an hundred have performed. (Lib. 1. de causis corrupt. Art.) I fear that this will not satisfy them, who bring things after any sort promised into the nature of a debt. Truly VERULAMIUS is by some (who also think themselves able to judge) shrewdly lashed, and ill-spoken of because he promised a great repairing of Arts, but did not perform it, which yet was not promised by himself alone, nor did he ever presume to do that. For he protests so often and again that he affords an instrument to restore Philosophy, that Philosophy itself restored could not be afforded by the wit or industry of one man or age; but by the joint and fresh-supplyed, so long as need requires, labour of many. After which manner, we protest too so often, that any thing absolute and perfect in that business, which we would wish to be done, is not to be expected of us: but only an occasion, and certain rudiments of so great a work: because it is better to give at length a beginning such as it is, to things missing and desired, then to see something in an Idea, and never fall in hand with it. Yet it's apparent that the vulgar rank of men are imitators, and had rather feed upon things made ready, and sit down and be content with things gotten & procured for the present, than trace and hunt out both the hidden and yet mistaken order and truth of things. For it is not enough to show them the way: they would have a Coach and well-greased Axeltrees, and horses yoked before it, and a skilful Coachman; and whatsoever other requisites, that the journey may be speedy, secure, and pleasant. Therefore we see there is a certain necessity put upon us likewise, that we do not only give advice in regard of PANSOPHY, but that we may perform too indeed even as much as he shall give● who gives all things. At least a further, that is a particular delineation of the whole work, from the beginning to the end: such as already in the first preface of this Diatyposis (under the title of Scenography or a pattern) we seem to have promised. I would give it, yea I had given it already, but that several things hindered me. And truly first of all the disdain of so many Praeludiums, by which we might even seem to have a mind to cheat the world: Therefore both certain good men, and our very conscience advised us, that we should rather do then deliberate about doing the business. Then fell out (which gave the second stop to these studies) the thoughts, Solicit, and promises of that friend of ours (who by a certain, fervent, and extraordinary desire of promoting the public good, every way he can, drew us forth with our endeavours into the public) touching the procuring us some choicer wits, and the persuading them to joint labours in these matters: and also advise about a meeting somewhere, to review the foundations more fully, and to distribute the tasks amongst us. Some years passed on in these consultations: I, in the mean while applying myself in my place to the duties of my ordinary calling; and while I expect a freedom from these, and that promised leisure and co-labourers, doing nothing greatly therein. After followed a voyage undertaken out of a desire to see certain of these persons, and to determine our Counsels, which took up a year and an half to no other benefit save that more incitements were added and the most commended favour of one MaeCaeNAS. whose spirit the Lord stirred up to cherish these studies. On whom relying, while I betake myself to the place of my rest, and to my labours, occasions do happen of reassuming our philological studies long ago intermitted, (of which business I shall shortly render an account in Public) wherein I have spent almost a whole year already, nor hath the end appeared as yet. These being finished, at last, I think to return to reals: but now more fearful then of late, both by reason of the greatness of the work, which I have learned to value better, and in regard of the absence of Co-labourers of whom I am destitute. JULIUS POLLUX did also in times past excuse the slower elaboration or atchivement of his Onomasticall work by the defect of co-labourers, but such as he himself regarded not to use. For thus he writes to the Emperor COMMODUS in the Preface of his seventh book: I could get no colabourer to this work; for I have none whom I can trust to indeed, and here my judgement must always be assistant. I would willingly use them, if they who are able would be willing to be made use of: But they pretend that they are unwilling to trouble our lines, that the frame is to be finished by us as it was begun, that their industry shall not be a wanting for the making of it perfect afterwards. Yea one of my chief friends writ expressly of late: As two mothers cannot be delivered at once of one infant; so neither can two minds of one Panharmonicall work; but mutual censure will refine produced fruits. I confess this is spoken not without reason: Yet perhaps it will concern the Public, that the true cause which I do not suspect but know, (one or other already openly acknowledging it thus) be not publicly unknown. It is not thought to be the point of a wise man to desert the Haven of his sure station, and to expose himself to the uncertain sea and the winds. For these studies have found nothing as yet in the Public, beside applause, which fat's no body. I say in public; because we are fallen into most unhappy times, which busy and take up Kings and Kingdoms with Wars, and who not? And they think the Authority of some private MAECENAS though most munificent, is not sufficient, on whom many as on an unmoved Rock may rest. They say he is but one man, and mortal, and mutable, and by whom it may be Heroic Erterprises will be valued, not according to their endeavour, but their event: And who, if the business should not succeed answerably to his hope, or to the desires of many, might construe himself to be made a laughingstock; and such like things as these I hear whispered. Therefore these things give me an occasion of advertising publicly what the most illustrious Chancellor of ENGLAND in his time advertised his King. For I had rather propound in his words, the things which I now devise, and think are to be propounded to the deliberation of those who in the place of God govern the affairs of men. Thus than he (in the preface to his second book of the Augmentations of Sciences:) It suits every way with your Majesty not only to irradiate (as you do) your age; but also to extend your care to those things which all memory may nourish, and which very eternity may behold. Now amongst these things (unless my earnest desire towards Learning deceive me) there can be no worthier or nobler act, then to endow the world with solid and fruitful Augmentations of Sciences, etc. Then again. Let this be laid down (which any one may grant,) that all the greatest and most difficult works are overcome either by largeness of rewards, or by prudence and wholesomeness of counsels, or by conjunction of labours. The first whereof extimulates the endeavour; the second takes away Ambages and Errors; the third helps humane frailty; albeit the wise man doth add here: Amongst these three, Prudence and wholesomeness of counsel obtains the chief praise, that is the showing and the delineation of the right and ready way, to perform the things which is propounded: For a lame man (as we use to say) in the way outstrips a Runner out of the way. [In which words our delineations of the Pansophicall work, if they be good, are approved.] Yet a little after he wishes joint labours, and liberal rewards to be apppointed for them by public Authority, who are occupied about the universal foundations, and very roots of wisdom, in these words. Amongst so many excellently founded Colleges of Europe, I wonder that they should be all destinated to certain Professions, none of them dedicated to the liberal and universal studies of Arts and Sciences. For if any one judge all Learning to be referred to Use and Action, he understands well: But it is easy by this means to slide into that error, which the old Fable touches sharply: In which the rest of the Bodies Members accused the Belly, that it neither afforded motion as the Limbs, nor sense as the Head; though in the mean time the Ventricle doth convey the concocted and digested nourishment to the other parts of the Body. Just in the same manner he who deems that a vain and idle study which is placed in universal contemplations doth not perceive that juice & strength is administered from thence to all Professions and Arts. And indeed I am persuaded, that this hath not been the least cause why the happier Progress of learning is hitherto retarded: For that in these fundamental Sciences pains is taken only in transitu, or by the by, nor have men their full and hearty draughts from thence. For if you desire a Tree should prove more fruitful than ordinary, you vainly think of remedying the boughs or branches: The very earth is to be loosed about the root, and better mould to be put to it; or else you do mere nothing, etc. Afterwards it's of prime importance, that such (Searchers-out of things) be chosen from among the best and most furnished persons: to wit, whose labour is not employed to a transitory use, but to maintain the issue of knowledge for ages. This cannot be, unless rewards and such conditions be apppointed, with which every one that's most eminent in that Art may be very well content: that so it may not be grievous to him to die in the same business, and that he may not so much as think on the Practic, etc. Otherwise if there be not very ample and fair rewards ordained and settled for the Fathers of Sciences, that will fall out: 
Et Patrum invalidi referent jejunia nati.  
And so a feeble offspring will declare  
The slender Pittance of their Father's fare.   
Some things being mentioned between, he adds: Truly the Munificence and bounty of men is not clean and altogether ceased: for we see there are not only Books, (Libraries) but Spheres, Globes, Astrolabes, Maps, and such like, etc. provided and afforded as certain helps to the study of Astronomy and Cosmography. We see also some places dedicated to the study of Physic; that they have Gardens for the view and knowledge of Simples of every kind, nor want they the use of dead bodies for anatomical observations. But these things appertain to few. It may pass for truth in general, that there can hardly be great progresses in getting out the hidden things of nature, unless men may have abundantly wherewithal to bear the charges and cost they shall be at for the experiments either of VULCAN or DAEDALUS. And therefore as Prince's Secretaries and Spies are suffered to give up accounts of their expenses for their diligences in exploring and getting out new things and hidden secrets: so likewise should the Scouts and observers of nature be satisfied concerning their expenses. Otherwise we shall never be informed and certified of very many things most worthy to be known. For if ALEXANDER gave ARISTOTLE a great sum of money, wherewithal he should hire Huntsmen, Fowlers, Fishers, and others, that he might come the more furnished to write the History of living creatures: Surely some greater matter is due to those who travel not in the Groves of nature, but in the Labyrinths of Arts, open a way for themselves and others. Thus far he, whose words I commend to their peculiar consideration whom God hath commanded to be eminent, and to be set as it were upon a Watch-towre to look carefully to the public good. As for me, I shall willingly do whatsoever God through my weakness will have done: and as soon as I shall be permitted to return to these studies, I will make ready a Sceleton of all PANSOPHY, and expose it to public censure. To the end that either that Series may remain, if better things shall not be found out, or to yield occasion even for an eager search after better things: until the best thing which is the very uncontrolled power and light of order and truth be found out. At the least wise, that these things of ours may be a witness that all things ought to be taken for possible and feasible. Let me end with the words of the Renowned VERULAM, with which he concludes his aforesaid Preface. What things soever may be perfected by some, though not by any, and by many jointly, though not by one, and in succession of ages, though not in the same age, and lastly by public care and cost, though not by the wealth and industry of single persons. But if there be any who had rather use that of SOLOMON, there is a Lion in the way saith the sluggard; than that of VIRGIL; 
Possunt quia posse videntur.  
Those matters may be done,  
Which seem so unto one.   It shall be enough for me, if my labours may be esteemed only amongst the desires or wishes of better note. For as he must not be quite ignorant of the matter who states the question handsomely, so neither may he seem void of sense, who shall but wish for things which are no way absurd. 
Courteous Reader farewell, favour us, and pray to God for us. Dated in my retirement, 10. Septemb. Anno 1643.  
FINIS.   

Errata sic corrige.  
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