A reformation of schooles designed in two excellent treatises, the first whereof summarily sheweth, the great necessity of a generall reformation of common learning : what grounds of hope there are for such a reformation : how it may be brought to passe : the second answers certain objections ordinarily made against such undertakings, and describes the severall parts and titles of workes which are shortly to follow / written ... in Latine by ... John Amos Comenius ... ; and now ... translated into English ... by Samuel Hartlib ... Pansophiae prodromus. English Comenius, Johann Amos, 1592-1670. 1642 Approx. 244 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). 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A34114) Transcribed from: (Early English Books Online ; image set 49470) Images scanned from microfilm: (Early English books, 1641-1700 ; 528:6) A reformation of schooles designed in two excellent treatises, the first whereof summarily sheweth, the great necessity of a generall reformation of common learning : what grounds of hope there are for such a reformation : how it may be brought to passe : the second answers certain objections ordinarily made against such undertakings, and describes the severall parts and titles of workes which are shortly to follow / written ... in Latine by ... John Amos Comenius ... ; and now ... translated into English ... by Samuel Hartlib ... Pansophiae prodromus. English Comenius, Johann Amos, 1592-1670. Hartlib, Samuel, d. 1662. [2], 94 p. Printed for Michael Sparke ..., London : 1642. A translation of his "Pansophiae prodromus" (1639), originally published in slightly different form as "Porta sapientiae reserata" (1637). 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Schools -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-02 John Latta Sampled and proofread 2006-02 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A REFORMATION OF SCHOOLES , DESIGNED IN two excellent Treatises : The first whereof Summarily sheweth , The great necessity of a generall Reformation of Common Learning . What grounds of hope there are for such a Reformation . How it may be brought to passe . The second answers certaine objections ordinarily made against such undertakings , and describes the severall Parts and Titles of Workes which are shortly to follow . Written many yeares agoe in Latine by that Reverend , Godly , Learned , and famous Divine Mr. JOHN AMOS COMENIUS , one of the Seniours of the exiled Church of Moravia : And now upon the request of many translated into English , and published by Samuel Hartlib , for the generall good of this Nation . LONDON , Printed for MICHAEL SPARKE senior , at the Blew Bible in Greene Arbor , 1642. A REFORMATION OF SCHOOLES . To all those that love Wisedome , Light , and Truth , Health , and Peace from Christ , the fountaine of them all . WIsedome is said ( by Aristotle ) to be the knowledge of many and by marvellous things : ( Cicero ) the knowledge of divine and humane things , as also of the causes in which they are contained : ( by Solomon ) the maker and teacher of all things : which with how great praises it hath of old beene celebrated , those who have spent any endeavours in the study of it , cannot be ignorant . The wisest of men saith , It is more pretious than Rubies , and all the things thou canst desire are not to be compared unto it . Length of daies are in her right hand , and in her left hand riches and honour . Her wayes are wayes of pleasantnesse , and all her paths are peace . She is a tree of life to them that lay hold on her , and happy is every one that retaineth her , Prov. 3. 15. Cicero saith , There neither is , nor can be any better gift bestowed upon mankind . But Horace goes further : Ad summum , sapiens uno minor est Jove , dives , Liber , honoratus , pulcher , Rex denique Regum . I 'le speak 't at once . The wiseman yeelds to Jove above or none , He 's rich , and free , esteem'd , and faire , and King of Kings alone . If you aske the cause , why this one vertue is so much magnified , Seneca will answer , That without the study of wisdome it is impossible to lead an happy , or even an indifferent life . And Cicero saith , That wisedome is the mother of all Arts , teaching us first how to worship God , then how to observe justice in humane society , and also framing our minds to modesty and magnanimity : She drives away darknesse from our mind's , as it were from our eyes , that we may discerne all things both above us , and below us , and things of all orders , natures , and degrees whatsoever : and lastly , that she is the onely soveraigne medicine of the mind . And Solomon addeth , that Wisedome strengtheneth the wise man more than ten mighty men , that are in the City , Eccles . 7. 19. And that wisedome is a treasure unto men that never faileth , which they that use , become the friends of God , being commended for the gifts , that come from learning . For God loveth not any , but him that dwelleth with wisdome , VVisd . 7. 14 , 28. Not without good cause therefore have the most excellent men in all ages , neglected the care of transitory things , as of riches , pleasures , and honours , applying their desires , and endeavours to this end , that by a serious contemplation of all things , they might comprehend whatsoever the mind of man is capable of , and so bring the whole world into a kind of subjection unto themselves : which kind of men in respect of others , are indeed ( as the gift of wisdome is in comparison of other good things granted unto men ) most glittering pearles , or starres rather , that do drive away the darknesse of the world . We ought therefore thankfully to acknowledge this Divine worke of Gods mercy , that hee hath not onely opened unto us the Theaters of his wisdome in the bookes of Nature , and of the holy Scripture , but hath moreover endued us with Sense , and Reason , that we might be able to behold them , and to collect wisedome out of them , supplying us farther with divine revelation , where our Sense and Reason are deficient . Yet this is not all we owe unto his goodnesse ; for he hath moreover preserved unto this our age the knowledge of humane learning , by which the study of wisedome is cherished , and transmitted unto us from our Progenitors ; yea and hath made it to flourish more now , than ever heretofore . So that this present age may in respect of learning justly take content , and pleasure in its selfe , expecting still a further discovery of its light , and lustre . For it must needs be in the world , as it is with man , that wisedome comes not afore old age , which we may easily see , if wee consider the nature of it . For wisedome is gained by much experience : and experience requireth length of time , and variety of occurrences . Now the longer a man liveth , the more varieties still passe by him , whence his experience is encreased the more , and by his experience his wisedome , according to that of Jesus the sonne of Syrach , A man of experience will thinke of many things : And that of the Poet , Per casus varios Ariem experientia fecit , Chance hinteth many usefull things , Which to an Art experience brings . We therefore in this presentage being so well stored with experiences , as no former ages could have the like , why should we not raise our thoughts unto some higher aime ? For not onely by the benefit of Printing ( which Art God seemes , not without some Mystery , to have reserved to these latter times ) what soever was ingeniously invented by the Ancients ( though long buried in obscurity ) is now come to light : but also moderne men being stirred up by new occasions , have attempted new inventions : and Wisdome hath beene , and is daily miraculously multiplied with variety of experiments . According as God hath foretold of these latter times , Dan. 12. 4. Whereunto may be added the erecting of Schooles every where more , then any Histories record of any former ages : whereby bookes are growne so common in all Languages and Nations , that even common countrey people , and women themselves are familiarly acquainted with them ; whereas formerly the learned , and those that were rich , could hardly at any price obtaine them . And now at length the constant endeavour of some breakes forth to bring the Method of studies to such a perfection , that whatsoever is found worthy of knowledge , may with much lesse labour , then heretofore , be attained unto . Which if it shall succeed ( as I hope ) and that there be an easie way discovered of teaching all men all things , I see not what should hinder us from a thankfull acknowledgment , and hearty embracing of that Golden Age of light and knowledge , which hath beene so long foretold , and expected . To the attaining whereunto one matter of speciall moment seemeth yet to be wanting , that as a more compendious , usefull , and easie way of teaching the tongues hath lately been found out , and published ( in the Janua Linguarum ; ) so also some means should be thought of for the making of an open gate unto the things themselves , whereby mens minds may finde an easie entrance into all Arts and Sciences whatsoever . Which how necessary , and worthy of our most serious thoughts it is , ( if we tender as we ought , the good of mankind ) I will first demonstrate : next I will consider of the meanes for accomplishing so worthy a designe : and lastly I will discover upon what occasion , and with what successe I my selfe have attempted so rare a work . And first I take it for granted , that the studies of learning , to which Youth is every where set , ought to bee the dressing and culturing of their minds towards the attaining of Wisdome , without which end it can be nothing else but meere vanity . For whether we seeke knowledge for curiosity , or to please , and delight our mind , or to raise our selves in esteeme , and credit in the world , or as the meanes to better our outward estates , and fortunes , we are too grossely minded to propose so base , and temporary ends to a gift so high , and so divine . It must therefore be agreed upon , that Wisdome is the thing we are to seeke . And because Wisdome is said to be the worker of all things , teaching all things , Wisdome 7. 22. it is evident , that learning ought to be used , and improved as the meanes to bring us unto the universall knowledge of all things , ( unto Pansophie , that is , a Wisdome every way compleat , both in the largenesse of its extent , and in its perfect agreement with it selfe ) that we be not ignorant of any thing which is secret , or knowne , Wisd . 7. 21. That so mans mind may become indeed , as it ought to be , the image of God , who knoweth all things . Secondly , whereas Wisdome is said to give unto the young man ●nowledge and discretion , Prov. 1. 4. and that her wayes are wayes 〈…〉 easantnesse , Prov. 3. 17. it is manifest , that the studies of Wis 〈…〉 ght not to be involv'd in any intricate , and thorny difficulties , but plaine , and easie to be apprehended by all ; yea , delightfull to their minds . Thirdly , whereas the wayes of Wisdome are said to be a shining light , Pro. 4. 18. it followes that they ought to be free from all darknesse of errors . Fourthly , Wisdome is said to be usefull unto men for the understanding of their wayes , ( Prov. 4. 18 , 19. ) and all things that they doe , Deut. 29. 9. It followes therefore , that the studies of Wisdome ought to prepare mens minds for doing , and suffering of all things incident to this life . Lastly , Wisdome is said to make men happy , Prov. 3. 13. because it leads them to God the eternall fountaine of happinesse . Therefore the study thereof ought necessarily to stirre up mens minds to the seeking of God , to shew them the way how to finde him , and to prepare their affections for the straiter imbracing of him in the bonds of love . Otherwise all endeavours of this sort are utterly unprofitable . For if men hit not upon this end of their knowledge , it were better for them to know nothing , yea , rather that they had never beene borne . Now then let us examine whether the common course of studies be sutable to these ends , that if we find any defects therein , we may thereby know the better what is to be amended . It is the common complaint of many , that the learning which is now taught in Schooles , is a thing too tedious , and long in regard of the shortnesse of life , too laborious for common capacities , too narrow in respect of the amplitude of things , and in regard of the subtilty , and solidity of their truth many wayes defective . And the wiser sort have noted , that it is not answerable to the proposed end ; seldome attaining to any substantiall uses of life , but rather ending in the smoake of opinionative brawlings , and contentions : which that they are not idle sayings and surmises , but even reall defects , we must first declare , before we undertake to seeke remedies to redresse them . We must , I say , make it good , that the studies of learning , as they are now managed , and commonly taught in Schooles , are not well proportioned . 1. To our life : in regard of their tedious prolixity . 2. To our capacities : in regard of their difficulty . 3. To things themselves : in regard of often mistakings . 4. To the Use of life : because of the great difficulty of reducing things therein taught into practise , and of reconciling and applying them to things that are to be done in this life . 5. To God himselfe : they being not sufficiently subordinate to the scope of eternity . The first argument of their prolixity I take from the common confession of all . For who is there that hath not usually in his mouth that saying of Hippocrates , Life is short , but Art is long ? The second argument is from the greatnesse of the bookes , in which things are described . Good God! what vast volumes are compiled almost of every matter , which if they were laid together , would raise such heapes , that many millions of yeares would be required to peruse them ? Thirdly , it is manifest enough , that learning is too farre diffused , and scattered about , beyond the modell , and reach of mens capacities , seeing that among so many learned men , with which the world is replenished , scarce one of an hundred , or of a thousand is to be found , who hath tasted of Universall learning , and is able to give any reasonable account of all occurrents that are to be found in divine workes , and humane affaires . So rare is the generality of learning , even in those that are held to be learned , that a man of much learning , or of much reading , is reputed almost for a miracle . Hence comes that ( so commonly used ) parcelling and tearing of learning into peeces , that men making their choyce of this , or that Art , or Science , take no care so much , as to looke into any of the rest . Divines there are , that will not vouchsafe to cast an eye upon Philosophy : and Philosophers againe , that have as little regard of Divinity . Lawyers for the most part neglect the study of naturall Causes : and Physitianslikewise of Law , and equity . Every faculty boundeth out a severall Kingdome for its selfe , without those common , certaine , and immovable grounds and Lawes , which should bind them all together . And even in Philosophy it selfe , one chooseth this part , and another that . Some will be Naturalists not regarding the Mathematicks : and others will be Morall Philosophers , without any knowledge of naturall things ; They will be accounted Logicians , Rhetoricians , and Poets , though they have scarce a whit of reall Science in them . Who knowes not , that this is so ? and who sees not , that this distribution , and sharing of Arts , and Sciences , proceeds from this supposition , That it is not possible for the wit of one man to attaine the knowledge of them all ? As if God had not proportioned Man the Lord of all things to those things , that he hath set him over . Not that I am so fond , as to thinke one man may be excellent in all things , but that I rest well assured , that every one may , and should , as be eminent in his owne profession , so also know all things that are necessary . II. The difficulty ( I meane , that it is not easie for men to attaine , even unto such particular parcels of learning , as they make choyce of for themselves ) is too notorious by frequent testimonies . First , by the common complaints , not onely of youth , who are learners , but even of their Masters , and Teachers . Then by those stripes , lashings , and outcries , wherewith Schooles continually ring . Whereas the holy Scripture commends Wisdome , and the study thereof to be delightfull : and the Ancients seeme to have so esteemed them , terming Schooles * Scholas , & ludos literarios , meaning , that the study of learning was but a pleasant paines-taking , or serious recreation . What a monstrous thing is it then , that such pleasures are turned into pressures , and such pastimes into torments ? Whence , I say , can this proceed , but from the difficulty of making any progresse according to our present method of teaching ? For it is that which makes the study of learning , not onely laborious , but even nauseous , that the greater part of such as are set unto it , abandon it , and forsake it , never minding to returne there to gather flowers , where they have encountred with so many thornes . And common practise also will prove the same : For who can be ignorant how much easier it is to learne a Language by use among those that speake it , then in the Schooles ( which is the common way ) where it is hardly learned in many yeares ? And even the same advantage might we make use of in attaining of knowledge in things themselves , which yet hath not hitherto beene put in practise . III. Many wise men have long since observed , that the truth of the Sciences is but lame , and unperfect , and thereupon have vented forth frequent complaints of those deepe gulfes , wherein it is plunged : Yea , some over-conscious of their imperfections , have beene bold to pronounce Nihil sciri posse ( i. certo & sine errore ) That nothing could be certainely knowne . Which saying , they that ( upon confidence of their owne firme , and stable knowledge ) did deride , and hisse at , as a dotage , and folly , yet have in the event themselves almost confirmed it to be true . For whatsoever any one of them affirmed , others were presently ready to gaine-say it . And even unto this day there is no end of their perplexities . For Learning is full of nothing but dissentions , contradictions , and wranglings . Which , what can it be else , but astrong testimony , that the truth therof every where staggers , and is unstable For by this very argument Josephus ( against Apion ) asserteth the truth of the Wisdome of the Hebrewes , and proves the vanity of that of the Greekes , because the former continued alwayes one and the same , but the other was divided into many Sects . For Truth alwayes retaines one simple , and native forme : but errors walk in a thousand shapes . Seeing therefore , that in this our age also there arise so many Sects , both in Divinity , and Philosophy , and so many contrary opinions are tooth and naile defended , which differ from themselves , as much as light from darknesse ; what is it but a most certaine testimony , that all the learning our age can yet make boast of , is deepely plunged in the darknesse of ignorance ? Since the judgement of Charity presupposeth , that none doth erre willingly contrary to his knowledge , or rebelleth against the light , as Job speaketh , chap. 24. vers . 13. The last testimony hereof shall be those many bookes which are daily published , which are nothing else but sparkes , that rise from the striking of wits together , every one flying his severall way for to raise a flame . But the darknesse of dissentions , and doubts still continuing , is an evident argument , that there are yet no true lights kindled , and that the bright Sunne of Truth is not yet risen among us . IV. Learning as it is commonly taught , is not enough accommodated to the uses of our life ; and of this we have notable witnesses . Philosophy , saith a famous man , is imprisoned in the Schooles , neither is there any man that brings it forth to common use : for it is full of thornes , and busied altogether in tying of such knots which cannot be loosed , and in raveling out , what her selfe hath woven . She feeds men with nothing but gravelly bread , such as breakes the teeth , and tireth out mens wits with trifles , and vanities , which are full of stings . Another saith , that the study of Philosophy is nothing else but ( otium occupatum , & impeditum ) a busie , and distracted vacation to no purpose . And like as Squirrels that are shut into a turning cage , how fast soever they tumble forward , yet are they no farther then they were : so is it with us Philosophers : we learne but little , though wee take great paines , and that little seldome makes us better , but worse . That which common experience proveth to be true : For not onely doe the learned seldome excell those that are illiterate in the study of Vertue ( which is the Basis of civill conversation ) but also in the dextrous managing of businesses they are for the most part excelled by them . I speake it not onely of a few odde Grammarians , for the most part the deepest Philosophers , & Divines , though they seeme Eagles to themselves , with their abstracted speculations , yet are they as blind as Moles in matters of this life , and of humane society . Hence arose that scoffing proverb , Bonus Scholasticus , malus Politicus , A good Scholler , and a bad Common-wealths-man : whereas indeed the Schoole ought to prepare us for things incident to our lives . But to particularize a little : every one knowes how the study of Metaphysicks is praised , and even extolled unto Heaven , as the firmest ground-worke and highest accomplishment of all Learning . And if we consider aright of it , so it is . Yet because this Queen of Sciences is so beset with thornes , and so involv'd in obsurity , that few can reach unto those subtilties , and those that understand them , know not how to make any use of them in inferiour Sciences , it comes to passe , that it rests , and dies with it selfe , and , except a little momentary and tickling pleasure which it yeelds to those that doe affect it , it is of very little use in humane affaires . Whereupon , some doe not onely forsake it , and utterly exclude it out of the compasse of Philosophy , ( as the Ramists doe ) but even out of Universities , as an unprofitable , and fruitlesse vanity . For Johannes Angelius Werdenbagen witnesseth , that the King of Sweden , Gustavus Adolphus , of famous memory ( whose exploits testifie , that he was not borne to trifling , but to serious action ) did by a publike edict exterminate all studies of the Metaphysickes out of his Kingdome , so that no Booksellers might cause any such bookes to be imported upon paine of confiscation , nor any of his subjects might reade them , lest his Kingdome should be bewitched with a new kind of Barbarisme , and himselfe served with disputers , and glossers in stead of such , as would throughly follow his affaires . The studie of Logicke and Rhetoricke should indeed be more appropriated unto the affaires of our life , seeing they are intended as directors of reason , and speech , on which two bonds all humane things so much depend . But the testimony of Jacobus Acontius is too truly verified : There is every where , saith hee , a great number of Logicians , but if you observe their writings , and disputations ; you will find but little Logicke in them . And againe , You may observe many well seene in Rhetoricke , whose speeches and orations , though they be copious , elegant , well trimmed , and significant , yet you will find the strength and power of perswasion wanting . And we may passe the same judgement of the other Arts and Sciences : that we are rather busied and detained about them , than that they do any wayes promote the businesse of our life . V. Lastly , to prove that our studies of learning are not yet so ordered , as to lead us the true , and certaine way toward our end , which is God , what need is there of any witnesses ? The prophanenesse , the luxury , the pride , and revelling , the quarrelling and impudencie of our Universities speake it out too loud . And alasse ! even the learning it selfe , which is there obtained , proves unto many but a whetstone of mischiefe , and an helpe to do evill all their daies : so that it is most true of the greatest number of those that are learned , which God himselfe complaineth of ; They are wise to do evill , but to do good they have no understanding . Jer. 14. 22. And to such their wisedome is but a guide unto destruction : Hence is that voyce from God , that not many wise are chosen , because the wisedome of this world is foolishnesse with God. Indeed that this sentence may not fall flat upon our selves , we use to interpret it of the wisedome of the Gentiles , but yet we our selves seeke not for any farther wisedome . For that which the Schooles have hitherto commended to us , is derived from Gentilisme , and infected with serpentine venome , affecting onely the knowledge of good and evill , which puffeth up , but not conducing to charity , which edifieth . And because wee are according to our hereditary perversnesse readier alwaies to excuse , than to amend our faults ; we grow moreover , by pretending the corruption of our nature , to flatter and content our selves ; as if it were impossible to be againe transformed , since we are thus depraved . As if the feare of the Lord ought not to be an antidote against that corruption , which God hath so often pronounced to be both the beginning , and the end of wisdome . Therefore we conclude it to be true , that the common studies of learning are , I. A businesse never comming to an end . II. A most troublesome distraction of mens minds . III. A road of perpetuall by-waies , and errours . IV. An hindrance to the affaires of our lives . V. And lastly , an occasion of our manifold wandrings out of the wayes of God , which is most to be lamented . Many worthy men have in former times beene much affected with this hard condition of learning , and learned men , and according to their several fancies have sought severall waies to salve this sore : some being of opinion , that all that ancient learning borrowed from the Gentiles , was to be quite rejected : others , that Philosophie , and the other Arts were to be used sparingly , and with much care , and choyce : some have attempted the transforming , and altering of all the Sciences , one after this manner , another after that . And indeed it is more than necessary , that all such , as are able to afford any ayd or counsell in this matter , should put to their helping hands . First , that that little knowledge , which common learning supplies us with , may not cost us so much sweat and paines , or if we are willing to employ our labours therein , that they may be more beneficiall and profitable to us . And againe , that we may vindicate our selves and learning from the reproach of the illiterate rout , who ( while they behold such as are for their learning preferred before themselves , and see them neither excellent in morall honesty , nor pious zeale , nor even in reall and common skill , and cunning , but many times to come behind many of the meanest and sinplest sort , they ) often fall into derision , and contempt of learning . And lastly , lest we incurre Gods anger ( who seekes by that heavenly gift of wisedome , to repaire his Image in us ) if we be not faithfull despensers of so divine a gift unto his glory . But because it is a rash thing to undertake the cure of any disease , before we have found the true cause of it , let us now make triall , whether wee can espie , and make discovery of the true rootes and grounds of this so great a mischiefe that learning groaneth under : that so we may the more safely apply fit remedies thereto : I will therefore give you a true account of those things which I conceive to be the causes of the fore-mentioned evils , and withall what may be done for the rectifying thereof . I. The Prolixity of studies , as they are commonly ordered , seemeth to arise from three grounds ; First , because there is not care enough taken to leave out unnecessary things from among those which are necessary ; for thence according to Seneca's complaint , we are ignorant of necessary things , because we busie our selves too much in learning those things , which are not necessary . And if these things should be sequestred from our studies , we should have twice as much time , ( to speake at the least ) or but halfe as much taske to do . Now these things are to be accounted unnecessary . First , whatsoever is not of the essence of learning , of which sort are the most part of the vanities of the Gentiles , the name of their petty Deities , together with their lying histories , and fables . Next , such things as weary out mens braines to little benefit , of which sort are most of the rules of Grammar , which overburden childrens minds , and consume their yeares , and other things of like nature , which have no use but onely in Schooles . Lastly , all circumlocutions , and windings , and turnings of expressions , which fetch not out the kernell , but onely make a few assayes upon the shell . Such kind of stuffe is it , wherewith most of our bookes of learning swell , which must needs both detaine and straine the minds of youth with unnecessary , and unprofitable things ; what wonder then can it be , that so few attaine unto any solid , and substantiall learning ? The remedie for these things will be to compose a Seminary of learning of such things , and words , as are of solid , true , and certaine use : For you shall have as great increase of one acre of ground sowne with cleane wheat , as if you should mixe ten times as much chaffe therewith , and sowe it in ten acres . II. Secondly , because the study of learning is such an intricate , and confounding labyrinth , that few can find the way out of it ; such a sea as swallows up those , who would goe about to empty it ; which proceeds from hence , that those things which are to be learned , are not yet reduced into any cleare and certaine order . Now these things which being collected together make but a small heap , if they be scattred in sunder , seeme very many , and breed a great confusion . The remedy for this will be to bring all things both great , and small , which are to be learned , into such a perspicuous order , that students may have them before their face , as plaine as their owne fingers , and that they may from the first beginning have somelight of that , which followes unto the end , and be assured that this one ship which they lanch forth in , will carry them over the whole Sea of learning unto the ports of desired perfection . III. Thirdly , another ground of the vastnesse , and prolixity of the study of learning is that needlesse diligence of some in following all sorts of vaine , and trifling nicities . For there is no end , nor measure of such things , either in things themselves , or words , seing the chances , and sports both of wit , and nature are infinite , therfore such as set themselves about the particular descriptions of things in whatsoever Science or Art it be , whether it be to take paines therein , or to please and humor their owne fancies , they may indeed take a pleasant and delightfull journey to their minds , but of necessity , it will hinder them in , if not lead them out of the way of universall wisedome : yea , and there will be scarce any roome left for other things , when their minds are thus possessed with particulars of one kind . The Remedy hereof is to frame such a booke , wherein by a true Anatomy of the universe , all things that can be thought of may be reduced to their generall kinds and species : and so , that whatsoever is to be said of any thing , may at once be said of all things , whereof it can be said . By this meanes wee shall find all things both better grounded and more contracted , even beyond our hopes : because the understanding being by a few rules freed from an infinite number of hops and barres , will runne through and dive into all things of its owne accord . Seneca saith truly , Precepts of wisedome need not to be many , but rather efficacious ; they are to be used as seed , which though it be small , yet if it find a fit soile , it quickly displayes it's owne vertue , in a numerous , and vigorous encrease from one onely small graine . As for the difficulty and roughnesse of the waies of study , I thinke the causes thereof are these . I. First , because there hath not beene used a due preparation of the minds of youth , for the readier embracing of learning , neither hath profit and pleasure beene sufficiently proportioned , and mixt together for the winning of them , but every one is taken in as he comes without farther care . And for their entertainment , they have not beene used , as friends at a banquet , with curtesies and delights , but even like slaves in a mill , with force , stripes , and reproachfull speeches . For fists , and ferulars , roddes , and scourages have beene the usuall dainties in Schooles , and their daily dishes . And is it any wonder then that they have proved nauseous , and dulling unto any ? Nothing is so easie which may not be difficult to an unwilling mind . How then can learning be easie to those that come to it trembling , and in feare , which is not to be found in learning of any mechanick Art ? For severity doth necessarily breed feare , and feare confounds , and troubles the mind , that it loseth it selfe , and knowes not where it is , yea and breeds a giddinesse too in a weake and tender mind . Therefore there is need of great art for the taking , alluring , & gentle handling of their minds : which art will be made up by a sweete and mild carriage of the Teachers , and a prudent disposing of their method ; which will cause the studies of learning to be nothing else , but enticing baits , and meere recreations . II. Secondly , a great part of this difficulty lyes herein , that things are not presented unto the very eyes and hands of those that are learners , but rather delivered to them in vast , and dull narrations , which make little impression upon the understanding , and are hardly retained by the memory : so that they either easily vanish againe , or onely a confused species of them remaines . The remedy hereof will be to represent every thing to its proper sense , visible things to the eyes , things that may be tasted to the palate , and so for the rest . For by once looking upon an elephant , or at least , upon his picture , a man shall more easily , and firmely apprehend his forme , than if it had beene told him ten times over , what manner of beast he is . For , The eyes make true report unto the mind , But eares are duller , and come farre behind . III. The third and chiefest part of this difficulty lies in the common method of teaching the Arts , and Sciences , which is neither well proportioned to things themselves , nor to humane understanding . It is indeed the common voyce of all , that we ought according to the order of nature to proceed from those things , which are first , to those that follow , from generalls to those which are more speciall , from things knowne to those which are more obscure . But who is there , that takes this course ? For as yet no such thing hath been practised . Except but only the Mathematicks , and all other Arts & Sciences are confounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is easie for him that is but provided of feete , to clime to the top of the highest mountaine , if there be steps cut out in it : and if those bookes , which are extant , did but lead our minds by degrees without any interruption from knowne things to those which are more obscure , it would be as easie for all those that bend their endeavours to learning , to attaine to the most difficult , and excellent knowledge . Indeed some have the prerogative of able parts , and can by maine strength raise themselves , and pierce into things by the sharpnesse of their native wits ; others by often inculcation of the same things , at last begin to see things , as through a cloud : but if we cast up the generall summe , we shall find very few , that can make any thing to purpose of those bookes ; which is an evident argument , that the understanding is not directed in a plaine , and continuall way , but rather dragged , as it were , over pits and ditches , and cragged interruptions . The remedy hereof will be by laying such a platforme of all the Arts and Sciences , that we may alwayes beginne with such things as are knowne , making a gentle progresse unto those that are unknowne ; I meane , that every thing may shine upon , and give light to that which followes , even as in a chaine , every linke receives and drawes its fellow after it , which if we can but prescribe a right order for the due effecting of it , we shall thinke our time to be bestowed to very good purpose . The reason why Truth is so estranged , and scarcely to be found in the whole compasse of the Sciences , seemeth to be threefold . 1. The tearing of Sciences into peeces . 2. Want of due fitting of the method unto the things themselves . 3. The carelesnesse , and extravagancies of expressions and stile . For first , I professe seriously , that as yet in all the bookes that ever I saw , I could never find any thing answerable unto the amplitude of things ; or which would fetch in the whole universality of them within its compasse : whatsoever some Encyclopaedias , or Syntaxes , or books of Pansophy , have pretended to in their titles . Much lesse could I ever see the whole provision of humane understanding so raised upon its certain and eternal principles , that all things were chained , and linked together , from the beginning to the end , without any rent , or chink of truth . And perhaps no man ever aimed hereat as yet , so to square and proportion the universall principles of things , that they might be the certain limits to bound in that every-way-streaming variety of things : that so invincible , and unchangeable Truth might discover its universall , and proportionate harmony in all things . I say , no man ever yet seemes to have intended to cleare any universall way for the knowledge of Truth , with the helpe of those universall principles , and according to the true lawes of deductions even to the last conclusions . Metaphysitians sing a requiem to themselves , Naturalists applaud themselves , Moralists make their owne lawes , and Politicians fix their owne grounds , Mathematicians have their triumphant Chariot , and Divines their over-ruling throne , every one in severall by themselves . Yea , in every faculty , or Science almost every man laies his particular grounds , and principles , whereupon to build and fasten his particular opinions , not regarding what others have deduced from theirs . But it is impossible that Truth so scattered , and obscured , should be this way raked up together . For while every one followes his owne fancie in this manner there is as much hope of agreement , as there is in a company of Musicians , when every one sings his severall song without respect of common time or melody : and who would beleeve a Common-wealth to be well ordered , wherein there are no publique lawes established , but every one liveth as he listeth ? We see the boughs of a tree will quickly wither , and die , except they receive nourishment from the common stocke , and roots : and can the faire branches of Wisdome be thus rent and torne in sunder with safety of their life , that is their truth ? Can any man be a good Naturalist , that is not seene in the Metaphysicks ? or a good Moralist , who is not a Naturalist ? ( at least in the knowledge of humane nature ) or a Logician , who is ignorant of reall Sciences ? or a Divine , a Lawyer , or Physician , that is no Philosopher ? or an Oratour , or Poet , who is not accomplished with them all ? He deprives himselfe of hands , and eyes , and rules , that neglecteth , or rejecteth any thing which may be knowne . Astronomers ( for example sake ) would never have had the faces to introduce , and maintaine such contrary , and absurd hypotheses , or positions , if they had been to raise them upon the same ground of Truth : neither would other things be , or at least seeme to be so slippery , and uncertaine . For the common fate of all learning is this , that whosoever delivers it , others will take the paines to demolish it , or at least to lay it bare . Plato's philosophy seemed most elegant , and divine : but the Peripateticks accused it of too much vaine speculation . And Aristotle thought his Philosophy compleat , and trimme enough : but Christian Philosophers have found it neither agreeing with the holy Scriptures , nor answerable enough to the Truth of things . Astronomers for many ages carried away the bell with their Spheres , Eccentricks , and Epicycles , but Copernicus explodes them all . Copernicus himselfe framed a new and plausible Astronomy out of his Optick grounds , but such as will no way be admitted by the unmovable principles of naturall Truth . Gilbertus being carried away with the speculation of the Loadstone , would out of it have deduced all Philosophy : but to the manifest injury of naturall principles . Campanella triumphs almost in the principles of the ancient Philosopher Parmenides , which he had reassumed to himselfe in his naturall Philosophy , but is quite confounded by one Optick glasse of Galilaeus Galilaei . And why should we reckon any more ? Truly , if every one would ground their judgements upon the same common principles , it could not be , that they should rush into such contradictions , not onely to the hinderance of their hearers , but even to the detriment of Truth , which for the most part in such contentions falleth to the ground . For when needles , obscure , and ambiguous things are propounded , they cannot but breed distast , and thwarting in the minds of those that heare them . And when for the gaining of their assents , principles are assumed , ( whatsoever trash they be ) which are neither knowne , nor yeelded , nor of undoubted truth , but rather obnoxious to severall limitations , and exceptions ( of which sort are most of the Canons of common Philosophy and Divinity ) what can ensue from hence , but most tedious contradictions , and contentions ? that a man would be weary to heare such doubts , and differences , in things perhaps cleare enough of themselves . Another course therfore must herein be taken , & care must be had , that Truth approaching us in a most cleare light , may not be mired in doubts , nor wounded with contradictions , but may over come all errours : which we think cannot be effected , unlesse the beames therof dispersed over all things , be united into one , that so there may be one and the same symmetry of all things , both sensuall , intellectuall , & revealed . Now this we cannot behold without a perfect squaring , and unseparable consolidation of the principles of knowledge ( Sense , Reason , and Divine Revelation ) which alone will make it to appeare , and consequently put an end unto those many controversies . For upon the discovery of the ground of things , necessarily will follow either the manifestation of an errour in one part of an opposition , or else that each part perhaps , both thinketh , and speaketh true ( though they understand not one another ) in regard of the divers respects , and considerations of things , the ground whereof they doe not yet perceive . Certainely those errours which on every side besiege mens minds , may this way be subdued , and their minds brought into the open light , or no way else . For it must needs be , that the bright Sunne of Truth arising , infinite mists and clouds of opinions will vanish of themselves : yea , and by Gods help , the very darknesse of Atheisme it selfe may at length be dispatched away . 2. The second cause , why Truth is so staggering , and uncertaine , I before declared to be the loosenesse of Method , that Writers doe not wholly tie themselves unto the things themselves , to deliver them , as they are constantly in themselves , but rather draw them unto some trimme and neat conceits of their owne to expresse them by , abusing them a thousand wayes : which is nothing else , but to wrest and transfigure things from their native , into strange formes , even in face of the mind : and what then can it behold , but monsters in stead of things themselves ? Againe , it is impossible to find any Method parallell unto things , unlesse all things be reduced unto the same harmony in the understanding , wherewith they are knit , and fastened together out of it . I told you but even now , of many sorts of Philosophy , which were devised at pleasure , and shortly after demolished by others . And we may say the same of many Decrees , yea , and whole Methods of Divinity , that they may be built , and pulled downe againe , seeing they are not squared by the immutable rule of things , but by the leaden rule of this , or that noddle . I wish therefore that all these straggling methods fancied by luxuriant braines might be quite removed out of the way , that at last all things might be handled in one order , and method . For such is our Christian Philosophy , or rather Pansophy , which we labour to promote , that therein all things arise out of unmoveable principles , unto unmoveable , and stable Truth , so knitting and clasping one another with the armes of their perpetuall harmony , that this worke of the mind is as little subject to fall in sunder , as the world it selfe . So that as the world is not ordered at our discretion , but proceeds on immutably according to the lawes implanted in it : in like manner Pansophy , which is nothing but the glasse or mirrour of the Universe should be delivered in such a method , from which there is no starting aside , if a man would even burst himselfe with desire of change , or disagreement . Which will be effected if all things be delivered demonstratively by their proper causes and effects . But hereto it will be requisite not to trust to externall testimonies , and traditions , but to the inward truth of things themselves . For authorities may as easily cast false colours over things , as yeeld them any light or illustration ; at least they doe distract the learner , and estrange his mind from the things unto themselves : But things themselves cannot make another manner of impression in the senses , then as indeed they are . And wheresoever sense is deficient , there reason furnished with its certaine rules must also act its part ; but when Reason is a stand , we must then have recourse unto Divine Revelation . Which three principles of knowledge are to be laid as the Basis , and groundworke of Pansophy , that the speeches and writings , which Philosophers , or Divines have vented forth , may not presently be held for Oracles , but that rejecting all false spectacles , we may looke neerely unto things themselves , and by a diligent-search discover , what they will owne themselves to be . For wise , and able men have many times uttered such things as sound of levity , and vanity , which notwithstanding men-admirers admit promiscuously , and adore . It were easie enough to produce many examples hereof , but I forbeare , hoping , that when once a clearer light of Truth is kindled , abundance of such things will lie open of themselves . 3. The third thing whereby Truth is prejudiced , is , as I said , either the carelesnesse , or luxuriance of the stile wherein things are expressed . We call that a luxuriating stile , when in the explication of things , improper , tropicall , hyperbolicall , and allusive words or sentences , and expressions are used : especially when Poets , or Oratours ( and sometimes Philosophers and Divines acting their parts ) falling upon any subject , which they would amplifie , or extenuate according to their manner , use with their figures , and colours so to alter things , that for the most part they appeare not in their native , but in a borrowed , and adventitious forme . Which is nothing else , but a painting , and false glasse , whereas truth ought to be beheld with a pure , and unaltering light . Carelesnesse of stile is , when obscure words are used , or termes borrowed from a language which is not understood , such as Greeke words are to the most part of men : or lastly , if such things as are not stable . Truths , are set to sale , as the rules of Truth . Of which sort ( we must needs confesse , though it be shamefull to speake ) the bookes of Philosophers and Divines are too full . I may therefore boldly affirme , that the originall , and continuall cause of errours in learning , is that unhappy Triplicity whereof I have spoken , I meane that divers sundring ; that divers transplacing , and changing ; and lastly , that divers moulding and mixing of things . For who can understand things as they are , while they are presented but in snatches and pieces ? while they are out of their proper Series and order ? while they are under a strange forme ? For it is easie to erre in any particular object , while the generall symmetry of all things is unknowne ; and while their Series , or order is not duely observed , it is easier to finde a labyrinth , then a guiding path ; and truth is very ready to glide away , while the eyes are bewitched with the false colours of their objects . Hence is the off-spring of those infinite errours , and hence comes that fastidious multiplication , and confused Chaos of bookes , that the world is scarce able to containe them . Hence is that penury , and want of light in this enlightned age , ( as it will be termed ) that as Tantalus in the water seekes for water ; so we seeke for light in light , and in bookes , want bookes , yea , and learning in the learned . I will not insist upon that too fruitfull mother of errours , partiality , and siding with Sects . For Galen hath bestowed a true and deserved Character upon them , That those who addict themselves to Sects , become both deafe and blind , so that they neither heare , nor see those things , which others easily both heare and see , yea , and dumb also , that they will not speake what is true , but rather oppose those that teach it ; like the drunken Lapithae , who with their fists , and kickings , drove away the Chirurgeon , that would have applied remedies to their wounds . The next thing is , that learning is not enough accommodated to the uses of our life , to teach us how to behaveour selves in the occurrences thereof . The fault whereof must be laid upon that inveterate custome , or rather disease of Schooles , whereby all the time of youth is spent in Grammaticall , Rhetoricall , and Logicall toyes ; those things which are reall , and fit to enlighten mens minds , and to prepare them for action , being reserved for the Universities , that forsooth , their judgements being more ripe , and they able to undertake such things , they may make the more happy progresse . But it comes to passe for the most part , that as soone as the heat of youth is over , every man settles upon his severall way , and faculty , never minding any due preparation , or accomplishment for it . Yea , and most of such as intend to be Divines , Politicians , or Physitians , doe of set purpose skip over the studies of the Metaphysicks , Mathematicks , and Naturall Philosophy , as if they would be unprofitable staies , and hinderances in their way , whereas it is a great errour in them , seeing a solid judgement can never be attained without solid learning . The way to remedy this , will be to propound all things seasonably unto youth , and to make serious exercises the preparatives of serious employments . For seeing no man becomes a Smith , but by hammering , nor a Scribe , but by writing , nor a Disputant , but by disputing ; children also must be framed to be men by handling humane things ; and by having all manner of occurrences of this life represented both to their notice , and practice while they are in Schooles . Yea , and all Philosophy in generall must be so ordered , that it may be a lively image of things , and a secret fitting and dressing of mens minds for the businesses of this life . And for the last thing , what wonder can it be that learning doth not enough advance youth towards God ? For it is not yet purged , and cleared of the prophanenesse of the Gentiles , which treateth rashly of God , and of his workes , without any knowledge , or due reverence of him , changing the glory of the incoruptible God into the similitude of corruptible things . For this is the cause , as the Apostle saith , that the Heathen Philosophers became vaine in their imaginations , and thinking themselves wise , became fooles , and were given over of God unto the lusts of their hearts , and to uncleannesse , because they changed the Truth of God into a lie , and worshipped , and served the creature , more then the Creator , who is blessed for ever , Rom. 1. But even unto this day the like Gentilisme is in practise : The most part of those that are esteemed wise , are , as the others , wise without God , neither deriving their wisdome from him , nor directing it to him , but beginning , and ending in the creatures , without any thought of God ; and regarding , and serving onely themselves , and other corruptible things . God hath said , that he is Alpha , and Omega , the Beginning , and the End of all , from whom , by whom , and in whom are all things . But who is there that makes him ( that is , his feare ) the beginning of his Wisdome ? who makes him ( that is , his word and spirit ) his conductor unto wisdome ? who is there that terminates his wisdome in him , devoting himselfe , and all his endeavours to his glory ? These things are hidden from most mens eyes . Our selves are all in all unto us : We beginne in confidence of our selves , we goe on by our strength , and light , and we intend all for our selves , for our owne profit and reputation . Thus are we drawne about through the Vanities of the creatures , slipping about by our selves , to our selves , and from our selves , untill even our selves also returne to vanity . This is the sad and dolorous way of all flesh , wherein many of the wisest of men stray unhappily from their God. The cure of this last and worst disease must be , by sowing and sprinkling abroad the seeds of the true knowledge , and feare of God through all this field of Pansophie , that whither soever a man turne himselfe , he may see , that all things are nothing without God. Yea , all our Pansophie must be so husbanded , that it may perpetually spurre us forward to the seeking after God in every thing , and point us out the way where to find him , as also prepare our minds for the due embracing and acknowledgment of him ; That by this meanes it may be as a sacred ladder for our minds to clime up by all visible things , unto the invisible top of all things , the Majesty of the highest God ( which by its splendor will shew us , how all inferior things are but the shadow of the true light ) there at last to repose our selves in that center of rest , and end of all our desires , and to bath in that fountaine of life , from which all the streames of blisse and pleasure flow for evermore . Unlesse this end may be obtained ( with the other ) our selves , and all our actions , and endeavours are but vaine : Wits will be still wandring in their perplexed labyrinths , Schooles will be still rolling of their Sisyphean stones , yea , and the whole world will goe on in its madding and reeling pace . Now , seeing it is a matter so throughly serious , as wherein the glory of God , and the safety of mankind consisteth , we ought to solicite God with ardent supplications , that he would take pity upon us , and open our dimme eyes , that in his light wee may see light . And because Christ said not onely , Aske , and yee shall receive , but also , Seeke , and yee shall find ; Knocke , and it shall be opened unto you , Matth. 7. 7. Our desires , and prayers must be seconded with unwearied , and constant endeavours , that all veiles may be plucked off from things , and men may of all sides be prepared to behold in open , and cleare light all those wondrous things of God wherewith we are encompassed . And now behold ! I my selfe , the least of all , come forth to bring either a new light into the world , or some few sparkes to kindle it withall : Conscious indeed of my too much weaknesse , yet by Gods grace encouraged in humble expectation , that aid from heaven shall be supplied upon these my endeavours , which are intended for Gods glory , and much peoples good . God is privy to the secrets of my heart , and knoweth that it was not confidence of mine owne abilities , which led me hither , but that I was , and am forced on by the pricks of mine owne conscience , that if I be any way able to profit others , I should desire and endeavour it , at least if I may but stirre up others , who are able to effect greater matters . For indeed this is the time above all ages that are past , both to hope , and to attempt greater things . For if the Reader will but consider , he will easily see , that those many polishings of Sciences , those trimmings of Arts , those searches of secrets and hidden things , those conflicts of wit , and those many workes , and writings almost concerning every thing , which hitherto have beene made or published , are nothing else , but the materials of learning sought , as it were , out of every wood , and quarrey throughout the world , thence diversly wrought by divers workmen , and so brought together into various heapes , which yet lie severed , and not united . What then remaines , but that now at last we should use a skilfull hand in bringing these heapes of materials into their due forme and order ? That so there may be erected some Universall Temple of Wisdome , truly glorious , and refulgent with the ornaments of Harmony , and the light of Truth : Such as wee might justly apply that of Lucretius unto it , Sed nil dulcius est bene quam munita tenere Edita Doctrina sapientum Templa serena , Despicere unde queas alios , passimque videre Errare , atque vias palantis quaerere vitae . Thus in English . No worldly pleasures may compare With this : well fenced to possesse Faire Wisdomes Temples ( beauties rare ) High rais'd on learnings solidnesse . Thence you may see , how others goe astray As men bewildred , groping for the way . Or rather , that of Solomon , Wisdome hath builded her house , She hath hewen out her seven pillars ; Shee hath killed her beasts ; Shee hath mingled her wine : Shee hath also furnished her table : Shee hath sent forth her maidens ; Shee crieth upon the highest places of the City , saying , Come , eate of my bread , and drinke of the wine , which I have mingled : Forsake the foolish , and live , and goe in the way of understanding , Prov. 9. Unlesse such a Palace of true Wisdome be attempted by the followers of Wisdome , they will be like a slothfull builder , who is alwayes doing something about his building , but never drawing it towards an end . Yea , and it is to be feared , that learning it selfe will at length fall with its owne weight , and be over-whelmed with such a vast floud of writers , if no dams be opposed thereunto . But in deed such skil in Architecture is hereto requisite , as is not to be expected in any humane wit. For none but Wisdome her self , can build an house fit for her self to dwel in . But where shall Wisdome be found , and where is the place of Understanding ? God alone understandeth the way thereof , and he knoweth the place thereof : He which looketh to the ends of the Earth , and seeth under the whole Heaven ; which maketh a weight for the winds , and spreadeth out the waters in measure ; which setteth lawes for the raine , and maketh way for the lightning of thunder : He alone seeth it , and declareth it , because he hath prepared , and searched it out , Job . 28. 12 , 23 , 24 , 25 , 26 , 27. Therefore MOSES could not build a Tabernacle for God , untill he was instructed of God himselfe , Looke , saith God , and doe according to all the patterne which was shewed thee in the Mount , Exod. 25. 40. And praised be thou , O Lord , for ever , which dost likewise give us thy workes and word for a patterne , whereby to erect this Pansophy , or Temple of Wisdome : that as thy word and workes are a true and lively representation of thee : so this , which we are about , may prove a true , and lively image of thy word and works . I desire the learned to pardon me , of whose labours I now presume to shew my judgement . The most exact Encyclopaedias , or sums of Art , which I could ever lay my eyes upon , seemed to me like a chaine neatly framed of many linkes , but nothing comparable to a perpetuall mover , so artificially made with wheeles , that it turres it selfe : or like a pile of wood , very neatly laid in order , with great care , and diligence , but nothing like unto a tree arising from its living roots , which by its inbred vertue spreads it selfe into boughs , and leaves , and yeeldeth fruit . But that which we desire , is to have a living tree , with living roots , and living fruits of all the Arts , and Sciences , I meane Pansophy , which is a lively image of the Universe , every way closing , and agreeing with it selfe , every where quickning it selfe , and covering it selfe with fruit . That is ( to reflect a little to our former intentions ) we would have such a booke of Pansophy compiled , which might be , I. A solid breviary of universall learning . II. A cleare light for humane understanding . III. An exact , and stable rule of Truth . IV. A certaine and directive Register of the affaires of our life . V. And lastly , an happy ladder leading us to God himselfe . Or ( that I may otherwise expresse my desires ) I thinke that seeing God hath ordered all things in number , measure , and weight , wee ought also to take care , I. That all things that are , were , or shall bee throughout the world , may be numbred , and summed up , that nothing escape our knowledge . II. That the just proportion of all things , as well in respect of the Universe , as also among themselves may be laid open before our eyes . III. That the weights of causes may be evident , and extant among us , whereby we may make exact triall of the truth of all things . The first will make learning to be universall , which is our first intention . The second will make it cleare , and distinct , which we also earnestly seeke . And the third will be a meanes to have it true and solid , which is our chiefe desire . I say , we would have such a booke compiled , which alone , instead of all , should be the Spense , and Store-house of Universall Learning : in which nothing should be wanting , and by reading whereof , Wisdome should of its owne accord , spring up in mens minds , by reason of the cleare , distinct , and perpetuall coherence of all things arising out of their true veines , and rootes , that every thing may plainely appeare to be , as it is said to be , and that it can be no otherwise then it is , in regard of the immutable truth of things every where interwoven with it selfe . But all this we would have done compendiously , because we must have respect to the shortnesse , and frailty of our lives : And in a popular stile , which may bring light , and not darknesse into the understanding : And lastly , solidly , by a perpetuall connexion of causes , and effects ; because we seek for a true and firm foundation of truth , and not for any forged and false props of opinions : that so all things which may be known ( whether Naturall , Morall , or Artificiall , or even Metaphysicall ) may be delivered like unto Mathematicall demonstrations , with such evidence and certainty , that there may be no roome left for any doubt to arise . By which meanes , not onely such things as are , will be certainely , and truly knowne , but also the floud-gates of infinite devices , deductions , and inventions , will be set wide open . O how much are these things to be desired ! what an improvement and bettering would this be of our mortality ! For seeing bookes are the instruments of transplanting Wisdome , and an instrument perfectly good , or a rule without any default , keepes the workemans hand from going awry ; if such an instrument of learning , and teaching universall Wisdome , as we have projected , and described , were extant among us , it would be beneficiall , not onely for the dextrous fashioning and instructing of youth , ( which MELANCHTON in one place saith is an harder matter then the taking of Troy ) but also for the opening of a way , wherby all the sonnes of men may readily attaine unto the true knowledge , and conceptions of things , that they may be wise both in beholding the works of God , and ordering of their owne . As for the darknesse of errors , it would flee amaine from the face of so cleare a light : and men , being busied onely about solidities , and bending through assured and certaine wayes unto serious ends , would easier leave off those dissentions , strifes , and warres , wherewith the world is now consumed . For a disordered , and stragling search of the truth of things must needs breed difference in opinions , and that againe will as easily produce a mutuall crossing of mens wils , and inclinations , which , when it comes to irritate , and exasperate their minds , breakes forth into open strife , and conflicts . But these occasions of differences , and contentions , and all by waies of error , would of themselves vanish away , if that one , and onely way of things , which is the way of Truth , were but enough discovered . For by Gods goodnesse this would be the meanes to heale up those wounds in Schooles , Churches , and Common-wealths , and to restore peace to the Christian world , that not onely all Christian nations might flourish in the studies of true Wisdome , and Piety ; but even Infidels themselves might partake of the same light , and be won to the embracing of Christianity in this divinely revealed way of Truth . And so at last we should see ( what Gods sacred Oracles have foretold , shall at length come to passe ) that the Earth shall be filled with the knowledge of the Lord , as the waters cover the Sea , Isa . 11. 9. And that the Lord shall be King over all the Earth , and there shall be but one Lord , and his name one , Zach 14. 9. And that the way of SION shall be so plaine , that even fooles shall not erre therein , Isa . 35. 8. Which is the same that another Prophet hath foretold , That in the last dayes the mountaine of the house of the Lord shall be established in the top of the mountaines , and it shall be exalted above the hils , and people shall flow unto it . And many Nations shall come and say , Come and let us goe up to the mountaine of the Lord , that he may teach us of his wayes . And afterward : And they shall beate their Swords into Plough-shares , and Speares into Pruning-hookes : Nation shall not lift up a Sword against Nation , neither shall they learne warre any more , Micah . 4. 1. Take pity upon us , O Lord , and let thy peace rest upon Jerusalem : Let thy glory arise over us , that the Nations may walke in thy light . But may such things be hoped for ? Certainely we must not despaire of them , if this guide and director of humane understanding be once framed , whereby mens minds may be infallibly led by continuall degrees , and in open light from the groundworks , and fundamentalls unto the highest tops of things . For if wee come once by this meanes to behold the Theater of Gods wisedome , mens minds cannot but be filled with joy , and gladnesse , so that they will call one unto another , Come and let us goe up to the mountaine of the Lord , that he may teach us of his wayes . Now that such a Director ( or perfect method of Pansophie ) is not to be despaired of , we have these perswasions . First , although things may seeme infinite and innumerable in respect of their multitude , not to be measured in regard of their divers disproportions : and unsearchable , by reason of that depth wherein Truth is plunged : Yet it is most certaine that all things are beneath man and subject to his understanding . For all things are made for his sake , but in an inferiour degree : hee therefore being the last accomplishment of the creation , and the most absolute Image of his Creator , containing in himselfe onely the perfections of all other things , why should he not at last habituate himselfe to the contemplation of himselfe , and all things else ? For seeing God hath appointed him to be a spectator of his wisedome , it is most certaine that he hath made him suitable to that e d : which would not be if he had made either Things unproportionable to his understanding , or his understanding uncapable of the Things . It may then be cōcluded that God alone is great over all , and his greatnesse is unsearchable , Psal . 145. 3. all things else are made in number , weight and measure , Wisd . 11. 20. Isay 40. 12. They are therefore to be numbred , measured , & weighed , untill this universall harmony do clea ly appeare unto us . Secondly , God hath made all things well , as the Scripture saith , but every thing in his time , that is , by degrees . Is it then in vaine , that God hath set the world in mens hearts , that is , a desire to find out those things which he worketh from the beginning to the end ? Eccles . 3. 11. It would be in vaine , if that desire could not obtaine its end . But we must not ascribe any frustraneous actions unto that Soveraigne wisedome . Thirdly , wee have already great store of provision hereto , those bookes and monuments of mens diligence , compiled with great care and industry . Can we thinke that all these have done nothing ? That cannot be in regard ( as I have shewed already ) of the supreme governour of all things , who will not suffer any thing , even errours themselves to be in vaine . Let us grant therefore that they have erred , and beene deceived in most things , yet God who is the eternall , and unchangeable foundation of Truth , will surely order the matter so , that even errours themselves will at last perforce be made subservient to the farther discovering and establishing of Truth . Now it is manifest , that many things are already found out , and why should we not hope , that the rest will follow ? It it no small matter that Euclides , Archimedes , and others have brought the knowledge of Quantities to such evidence , and perfection , that even miracles may be effected by numbers , measures , and weights . It is not a thing of nothing , that Hermeticall Physitians , and others have by meanes of Chymistry found how to extract the qualities out of naturall bodies , and to separate even the very essences of things . It is a matter of moment , which the Lord VERULAM hath effected in his excellent Novum Organum , where he shewes the infallible way of making a narrow search into the natures of things : and that which JUNGIUS the Saxon is now about , who laboureth to bring the Art of Logicke to such perfection , that the truth of propositions may be upheld , and all fallacies avoided , with as much certainty as any of EUCLIDES's Problemes can be demonstrated : Why should I adde any more ? as one pinne drives out another , so doth one invention thrust another forward , especially in this age so fruitfull of wits : and why should wee not hope for some invention of inventions , whereby the severall inventions , and endeavours of so many wits , may not onely in their matter , but even in their manner of discovery be united into one , and made common to mankind ? It would surely be an excellent thing . For if every one hath formerly had his owne sharpnesse of wit , his owne rules of proceeding , and his owne weights of judgement ; what might not be effected , if all these wits were united into one , their lawes into one , and their judgements into one ? The more candles , the greater light . If only the way be found out ; how all these lights may be united into one : that is , how those divers and infinite devises , inventions , and knowne truths , may be reduced unto one perpetuall , immutable , and eternall rule and manner of inventing , knowing and devising . For if this be found out , that which we seeke for , is easily obtained . And why may it not be found out ? we are already possessed of more than a contemptible store of knowne truths ; and for our farther progresse , we are provided of such light of method , as wee need not feare walking in the darke . Onely let us presse forward unto the utmost bounds of Method , and of things themselves . For where there is a progresse , there will at last be an end . Eternity onely , to which we are appointed , doth bound our minds , but all temporary things are within the bounds , and compasse of our minds : if only we be but acquainted with their rootes , and grounds , those immutable , constant and eternall conceptions , and lawes of things , by which all things are first made , and so continue . We have also an expresse promise concerning the latter times , that Many shall runne to and fro , and knowledge shall be encreased , Dan. 12. 4. Many have already passed to and fro , and have searched out ( in this our age more than ever ) both Heaven , and Earth , Seas , and Islands , even the whole Kingdome of Nature ; as also the holy Scriptures , and those divine Oracles after a various manner . And what remains then , but that the other part of the Prophesie should also take its turne to be fulfilled ? But let us now at length come up closer with the thing in hand , I meane , the meanes whereby so great a designe may be duly accomplished : which though it may somewhat appeare from that , which hath beene already said concerning both the causes , and the remedies of that confusion , which is in learning ; yet we will enter into a more expresse , and particular discourse of them . I thinke therefore that we can never attaine unto the Universall Knowledge , Possession , and Use of all things , unlesse by a new and Universall , I. Revising of all our goods , with all the inventories of them . II. Comparing of those Inventories , with the things themselves , to see whether they are so indeed , as our registers , and accounts relate unto us . III. By a new and universall Disposing of those things , which we find certaine , unto new , and universall uses . The revising of our goods shall be to this purpose , that we be not ignorant , what is our proper inheritance , and what is worthy for us to employ our minds about . For it is too true , that men know not their owne goods ; I meane , that the whole world , and the creatures thereof are their possession , and that they partake of eternity with God himselfe . The little thought and knowledge , or beliefe whereof , is the cause that most men casting themselves into vaine , base , and pernicious courses , are at last disherited for their unworthinesse . Therefore Christians must be taught throughly to consider , what is meant by that of the Apostle ; whether the world , or life , or death , or things present or things to come , all are yours , and ye are Christs , and Christ is Gods , 1 Cor. 3. 22. Neither was it any word of course , when I said , that we must revise our Inventories : for our Riches are so abundant , and so various , that few know what names to give them , much lesse do they comprehend , what they are , and what care is fitting for us to bestow upon them . All those things are therefore to be described to men very plainly , and clearly , like the Law , Deut. 27. 8. And because they must be accurately described , we must have a speciall care , that nothing be left out ; wee must therefore search all former Registers , both generall and particular , old and new , by whomsoever set forth . For although there is a vast number of them , yet he , who will undertake to make a true survey , and synopsis of all things , must of necessity undergoe this taske . And it is greatly to be wished , that more were extant . But many famous monuments of learning are utterly lost , among which are the histories of living creatures , and plants compiled by SOLOMON the wisest of Kings , which seeing it is in vaine to hope for ; or desire : we must make use of such as we have , especially Gods owne booke , the holy Scriptures , which are nothing else but Gods owne commentary upon those things which God bestowes upon us in this life , and reserveth for us in the future . And because Gods Spirit scarcely descendeth unto things of a lower nature , but chiefly teacheth us that which concerns our spirituall estate , we must therefore make use of those which treat of inferiour matters , as Philosophers , Physicians , Historians , Cosmographers , Lawyers , Mechanicks , and all such as are happy in various inventions , that out of all particular Sciences may at last result one universall Science of Sciences , and Art of Arts , which is Pansophy . But our intention is not , that the various opinions of severall Authors should be heaped up in this booke , as their practise is , who esteeme of learning by much reading , and who take no further care , if they can but recite the divers opinions of divers men , or spread their names a little by publishing some botcherly mingle-mangle of collections out of others . Nor do we drive so much at this , that severall opinions may be collected and compar'd among themselves , as they do , that fill up large volumes with handling questions to and fro , on both sides , and confuting such as agree not with themselves . But our maine aime is , that all who have written any thing concerning Piety and good manners , or concerning the Arts and sciences , not respecting whether they be Christians , or Mahumetans , Jewes or Pagans , and of what sect soever , Pythagoreans , Acadmians , Peripateticks , Stoicks , Esseans , Greekes , Latines , Ancient or Moderne Doctors , or Rabbins , every Church , Synod , and Councell , that all , I say , be admitted , and heard to see what they will bring in for the compiling of this Philosophicall worke . And this we advise for these reasons , I. Because that which we goe about , is an universall Treasurie of Wisedome for the common interest , and behoofe of mankind , therefore it is just that all Nations , Sects , Ages , and Wits , should contribute towards it . II. All of us , as soone as we come into this world , sit as spectators in this common Amphitheater of Gods wisedome : and wee Christians have moreover , the light of divine revelation equally granted unto us all : and why should not the very meanest have liberty , if he thinkes that he seeth any thing worthy of observation , to point it out , and shew it unto others . III. It is not likely , that any one alone , or some few men of an Age or two , have had the priviledge to see all things , and others to see nothing : but as no soyle yeelds all kind of fruits , and yet every one yeelds something in their seasons yeare after yeare : so God also scattereth in mens minds various sparkes of his light respectively , in divers Nations , and Ages . The wind bloweth where it listeth , saith Christ , speaking of the holy Ghost , and his operations . And there want not examples of some , out of the bounds of the Church , whom the spirit of Wisedome hath severally inspired : as Job , Elephaz , Elihu , Mercurius Trismegistus , Socrates , Epictetus , Cicero . Therefore none must be contemned , especially in such things , wherein the light of nature may guide us : For , Quandoque est Olitor satis opportuna locutus : The delving gardner often hits aright Upon those things , which flee our soaring sight . The Lord VERULAM saith very well , that the divers opinions of men concerning the nature of things , are like divers glosses upon the same Text , whereof one is more exact in one part , another in another , each of them helping you to something observable . Let it therefore be agreed : That there is no booke so bad , wherein some good thing or other may not be found : and if nothing else , yet it may occasion us to amend some errour . IV. It is certaine that no man would willingly erre ( for to what end should he do it ) but then men erre , when they are deceived by some similitude of truth . For errours also have their pretenses of reasons to maintaine them , which must therefore be heard , because we have to do with man a reasonable creature . So by collation of reason , the false colours will easily be discovered , and the shadow will fly away before the light . V. When any one is condemned before he be heard , how just soever his condemnation be , yet justice her selfe suffereth violence thereby : for it is possible that the case may be otherwise , than it was apprehended upon hearesay , therefore all things must be first certainly known . That I may onely mention that phantasticall , and supercilious practise of some , who for some opinion , or suspicion , which they have formerly entertained , beare such prejudice against others , that they will not so much as give their reasons the hearing . Is not this to say Racha to his brother ? Matth. 5. 22. VI. Let it be granted that some men have committed great errours in this , or that matter : yet who knowes not , that wisemen by seeing others errours , learne to avoid them ? Many usefull things will be continually suggested from former errours , and their occasions , to those that will be undertakers in this worke of Pansophie , for the better trimming and polishing of it . VII . It is to be wished , that men may once at last be unburdened of their troublesome dissentions , and that Sects and strife may cease , but that will never bee , unlesse first all suspicions be left off , wherein men are intangled one with another . Now suspicions cannot be avoided , where either part is unsatisfied in their owne , or the others meaning , and doubts . And these things can never be cleared , unlesse both opinions be mildly heard , and compared together , and then examined by the same lawes of cleare and undeniable truth , which both sides shall consent upon . VIII . Lastly , it is very observable , that at the building of the Tabernacle by MOSES , and of the Temple by SOLOMON , the Israelites offered not onely of their owne , but also of the spoiles , which they had taken away from the enemies of God , as the Egyptians , Philistines , and Ammonites ; and that they were accepted of by the builders . For gold was sought for on every side , and there were pretious stones offered before they came to the holy Land , and Cedar wood was brought from Libanus , at the building of the Temple , all making for the glory of the God of Israel , and the splendour of his house . As also in the re-edifying of the Temple by ZOROBABEL , God stirred up the heart of CYRUS the King , that he not only offered of his owne royall treasure , but also gave commandement to his subjects through all his dominions , to helpe the Israelites every one in his owne place of dwelling , with silver , and gold , and substance , and cattell , Ezra 1. v. 3 , 4 , 7. And why should not the builders of the Temple of wisedome accept of every thing from what hand soever , which may make for the beauty and ornament of it ? Even the Gibeonites themselves , though accursed , may be employed for the hewing of wood , and drawing of water for the house of our God , Josh . 9. 23. If any man taxe mee , that I have formerly beene of another mind , that I have inclined to partiality , and sided with a particular sect , instilling into others a dislike of ARISTOTLE , and the Heathen Authors . I will not deny but that I have beene carried away by the example of those , who with NEHEMIAH were piously zealous , because the children of the Israelites running up and downe Jerusalem , knew not how to speake the Jewes language perfectly , but mixed it with the language of Ashdod , Nehem. 13. 24. I meane , because the wisedome and eloquence of the Gentiles beare more sway in our Schooles , than true Christian , and saving knowledge , which is abominable , and better it is a thousand times , that Heathen wisedome should be utterly stripped of all her inticing dresses , and allurements , then that any soule , which Christ would have to be filled with his spirit , should be thereby endangered , or subverted . But seeing , that we meddle not here concerning the sway , which Paganisme beareth , or of the dangerous mixture of it with Christianity ; but only how to make all the earth tributary unto Christ the King of all the world , and how all those rivulets , which have any way dispersed themselves from this fountaine of wisedome may with the losse onely of their filth , be returned to their fountaine head ; Let even the Gentiles , and Arabians therefore be admitted to furnish us with such ornaments , as they are able for the beauty of this house of God. Especially seeing not onely the maine businesse of our salvation is regarded in our Pansophie , but even the affaires of this life also , wherein seeing the Gentiles chiefly imployed themselves , they cannot but have observed profitable things , which to loath , and reject for their sakes , would be but fond , and superstitious vanity . We will therefore give them admittance , but upon this condition , that whatsoever they have thought , written , or found out , which appeares to be true , considerate , and pious , shall be applyed to common use , and benefit : but wherein soever they are convicted to have done , or said any thing unmeet , or contrary to truth , or piety , therein they shall be for ever silenced , lest piety be any more borne down by profanenesse , truth by errour , or light by darknesse . But herein wee had need to deale fairely with much judgement , and moderation , lest wee be too facile in passing censure upon others . For if we be prepossessed with suspicion , or carried away with affection , we oftentimes are ready to fasten errours upon others , which they themselves will not owne , and to wrest their expressions , and words contrary to their meaning : whereas every one is , and ought to be his owne best interpreter . ARISTOTLE himselfe in this regard hath not the best report , for his practising to raise the credit of his owne workes , by his confuting of the ancient Philosophers without making any true and just report of their opinions . Which if it be true ( as I will not determine ) it may be a warning for all the undertakers of Pansophy , where no partiall victory , but an universall harmony is to be sought ) that as much as may be , all differences in opinions may be reconciled , and brought to consonancie , by reducing them to the meane and certaine truth . Thus farre concerning a Review of all Things , and their Registers . I told you moreover , that it is needfull we should compare them one with the other to see whether all things , that are to be found in nature , are duly entred , and whether all things that are entred , can any where be found , and whether things are so indeed , according as they are registred ? For unlesse things be truly stowed , as they are in themselves , mens understandings are easily confounded and entangled in errours . Now it is most certaine that many things are entred in the Catalogues of the learned ( especially by some Sects , which vent dreames and shadowes instead of realities ) which can no where be found among Things themselves : and againe , that the Treasuries of God , and Nature containe many things in them , which are not yet come to our knowledge : and lastly , that very many things are otherwise in themselves , than our bookes tell us : so that it is exceeding necessary to have such a collation made between these commentaries , & the things themselves . For when this is done ( and not before ) as well all defects as superfluities , and errors will be manifest : so that then it will be an easie matter to supply , or amend them , or to take them quite away . But what mortall man is sufficient for such a taske ? seeing the multitude and variety both of naturall and supernaturall , morall , and artificiall things is so infinite ? For if those who have formerly laboured in the search of particular things , have met with such knots , and rubs , that their endeavours have for the most part sate downe , and rested themselves upon that grand complaint of the intricate subtilty of nature , of the unsearchable complication , and intervening of causes , of the implacable hostility of contraries every where occurrent , and lastly , of the great weaknesse , and insufficiencie of humane understanding for the compassing of them all : what then may hee expect that shall goe about to rip them all up from the very bottome ? But we must not utterly despaire . Art many times helps us to effect that which no strength is able to performe : which seemeth not to have beene enough observed by those which have hitherto searched into the nature of things , who have strained to breake through those great lets , onely by the force and strength of wit , and the assaults of continuall diligence ; whereas notwithstanding the understanding left unto it selfe , like a naked and empty hand , is able to do no great matters : but every thing is more easily and certainly accomplished with helps , and instruments . Therefore herein it will be requisite to be furnished with some Rules , by application whereof unto things themselves , and to all opinions , and decrees concerning them , we may be able to discerne necessary things , from such as are not necessary , profitable things from unprofitable , and truth from falshood . Such a kind of rule , for the searching out of nature , seemeth to have beene found out by the famous Lord VERULAM : A certaine artificiall induction , which indeed is the onely way to pierce through into the most abstruse secrets of Nature . But because this requireth the continuall industry of many men , and ages , and so is not onely laborious , but seemeth also to be uncertaine in the event and successe thereof ; hence it comes to passe , that though it be a most excellent invention , yet the most part of men neglect it as unprofitable . Yet notwithstanding it is of no great use , or advantage towards our designe of Pansophy , because ( as I said before ) it is onely intended for the discovery of the secrets of Nature , but wee drive and aime at the whole universality of things . It will be therefore requisite for us to search out some other more universall Rule , which perhaps God of his great mercy will upon our diligent endeavour vouchsafe to reveale unto us : who therefore hides himselfe , that he may be sought , and therefore will be sought that hee may be found , Esay 45. 14 , 15 , 19. He which hath inflamed thine heart to seeke him ( saith Beatus Fulgentius ad Monimum ) will by no meanes suffer thee to lose thy end of seeking ; for his faithfull promise can by no meanes be made void , which saith , Aske , and ye shall receive , Seeke , and yee shall find , Knocke , and it shall be opened unto you . Being now therefore about to unfold , what God hath revealed unto us , and given us to see upon our asking , seeking , and knocking . I first crave , and humbly begge the pious attention of all such as are able to judge of things of this nature . And for the thing it selfe I will briefly dispatch it in a few Aphorismes . 1. There are three things which accomplish that knowledge which is possible for our condition , yea , which rather raise it to a kinde of Omniscience , the knowledge of God , Nature , and Art. By art we understand whatsoever is compassed by humane industry , as our thoughts , words , and actions : by Nature we meane whatsoever comes to passe of its owne accord by those dispositions implanted in things : by God , all that power , wisdome , and goodnesse , which lying hid from eternity , hath hitherto displayed it selfe unto us , either in divine words or workes : he that knowes these three , knowes all things , for of these three the whole world consists . 2. A perfect knowledge of these three ought to be sought for . Lest we should thinke we have enough , if we know something of God , something of Nature , and something of Art , ( for so much may be said of the veriest fooles and idiots ) but that we may have a full and perfect understanding of all things that may be knowne . 3. Knowledge is then onely perfect , when it is true . For if it be not true , in stead of realities , it exhibits phantasmes , and ends in a meere mockery . 4. Knowledge is true , when things are knowne as they are . For if they be otherwise apprehended then they are , it is no knowledge , but errour . 5. Things are knowne as they are , when they are knowne according as they were made . For every thing is so as it was made , or else things must have degenerated from that they were . 6. Every thing was made according to its proper Idea , that is according to to such a conception , by which it might be such as it is . For unlesse things could be , they should not be , and unlesse they could be such or such , they should not be so : that possibility therefore of being such , or such , is called an Idea , whereby a thing is such as it is . 7. Therefore all things that are , are made according to their Idea's , whether they be workes of God , of Nature , or of Art. For seeing an Idea is a certaine rule of things , God cannot bee thought to doe any thing without Idea's , that is , without a certaine rule , as who is of himselfe the rule of all rules : So likewise Nature when she effects most orderly workes , cannot worke without a rule ; as neither can Art , which is natures Ape . 8. Art borrowes the Ideas of its workes from Nature , Nature from God , but God hath them onely from himselfe . It is commonly enough knowne , that Art is lame without Nature , that Art is the daughter , follower , and imitator of Nature ; and as truly may we speake it of Nature in respect of God , that without him she can doe nothing , that she is his daughter , follower , and imitatour . But God imitates none but himselfe , because he neither can , nor will doe otherwise : he cannot , because he can behold nothing but himselfe in his infinite eternity : whence then should he borrow either the beginning , or rule of his works ? Neither will he , for seeing he is most perfect , he can will nothing but that which is most perfect : now nothing can be said to be most perfect , but that one , onely eternall , and perfect good , which is himselfe . If any man say , that God did take liberty to himselfe to thinke of other rules for the forming of things , I aske then to what end he did so ? If God doe nothing in vaine now in his ordinary concurrence with Nature , why should he be thought to have done so at the beginning ? why should he bethinke himselfe of any other way , when himselfe was the most infinite patterne of all perfection ? Was it , that he might conceale his owne Majesty , No ; for it was his owne good purpose to display it visibly , Rom. 1. 20. Was it that he might manifest the depth of his wisdome by that looking off from himselfe ? Neither ; for this would prove a diminution of the fulnesse of his glory , if he could find out any perfection , which was not in himselfe , which is impossible . Therefore it is most certaine , that both the creatures , and their Idea's have issued from this one fountaine . And seeing that among the creatures every agent naturally labours to assimilate its object unto it selfe , why should we not acknowledge the same in God , who hath imprinted this property in the creatures ? especially seeing God can find nothing fit to be the end of his works , but himselfe . Therefore we conclude that God takes from himselfe the rule of his workes , as well at the end of them , and power to effect them ; the matter onely whereof the creatures are compos'd , and wherein they differ chiefely from their Creator , he takes out of nothing . 9. God therefore in framing of the world , figureth out himselfe so as the creature is wholly proportioned to the Creator . Even as the impression answereth alwayes to the stamp , although sometimes it be more , sometimes lesse evident ; whence arise divers degrees of this proportion . So the Sonne of God is called the expresse image of his Father , Heb. 1. 3. And yet man is said to be made after the image of God , Gen. 1. 26. 1 Cor. 11. 6. Yea , and all other things are said to resemble him in some sort ; for it is said , that the invisible things of God are seene from the beginning of the world in those things which are made , Rom. 1. 20. and that in the greatnesse and beauty of created things their Creator may be proportionably knowne , Wisd . 13. 5. And hereupon it was that the Gentiles entitled Nature not onely the Daughter of God , but said that its selfe was God. Nature is nothing else , saith SENECA , but God , and divine Law implanted in the whole world , and all its parts , de Benef. 4. c. 7. 10. And because all things are partakers of divine Ideas , hence also it comes to passe that they partake one of another , and are proportioned one to the other . For those things that agree in any third thing , agree among themselves . 11. Therefore the conceptions of all things are the same , nor is there any difference , but in the manner of their existence , because in God they are as in their * Originall , in Nature as in the * Coppy , in Art as in the * counterfeit . Even as in a Seale the form is one and the same , which is first conceived in the mind of him , that graves it , or commands it to be graven : then as it is engraven in metall ; and lastly , as it is stamped upon wax : For although it be threefold , yet it is the same , because the second is formed by the first , the third by the second , each of them after the resemblance of that which is next before it in order . So these Ideas being first conceived in God , imprint their likenesse in the creatures ; and likewise the reasonable creatures in things , which they themselves effect . 12. Therefore the ground as of the framing , so of the knowledge of all things is Harmony . That which the Musicians call harmony , is a sweet consonancie of diverstones : the like exact agreement is to be found in the eternall perfections of God , with those which are created in Nature , and those which are expressed in Art : for each of them is harmonious in it selfe , as also in mutuall respect one to the other . Nature is the image of divine Harmony , and Art of Nature . 13. The first thing required in Harmony , is that there he nothing dissonant . Musical Harmony is composed of most different , & contrary tones , and yet there is a certaine consonancie to be found in their contrariety : So the whole world is composed of contraries ; ( because without them the Truth , and order , & essence of the world would fall ) as also the Scripture containeth many things in it , which seeme to oppose one another , all which notwithstanding have a perfect agreement in themselves , and so are to be disposed in our understandings towards a perfect Harmony ; that so there may bee an universall consent , as in Divine , so in humane workes and words , all seeming dissonancies vanishing of themselves . The want of the understanding of this mystery , is the reason that Philosophers , and Divines doe picke out of Nature and Scripture , one this thing , another that , opposing Nature to Nature , Scripture to Scripture , and thereupon drawing out contrary senses fall into contentions , and differences among themselves : which thing cannot chuse but vanish of it selfe , if once the light of this universall Harmony doe but appeare . For Truth is one , and every way agreeing with it selfe . 14. The second thing required in Harmony , is that all things have a perfect consonancie and agreement . It is manifest both in naturall , and artificiall things , that all are framed according to Harmony : So in a beast , a tree , a musicall instrument , a ship , a booke , an house , all the parts are necessarily proportionate , as to the whole , so to one another . But some men may make a question , whether divine things have any proportion with things naturall , and artificiall ? for it may be thought , that it best becomes the divine Majesty to have nothing common with the creatures . But we must observe , that whatsoever is to be found in the counterfeit , is first , and by way of excellencie in the patterne : so the river proceeds from the fountaine , the shadow from the body , and the image in a glasse from the thing it represents . Againe , if the workes of nature are so absolute , and exact , that there is no place left for new additions thereunto , ( as GALEN confesseth , lib. 6. de usu part . cap. 1. ) and if the nature of Nature be unchangeable , and unalterable ( as TERTULLIAN witnesseth against Valent. cap. 9. 29. ) what then is Nature , but a lively image of him in whom all things are first , and by way of excellencie , good , perfect , and unchangeable ? Lastly , in the Scripture God attributes to himselfe eares , eyes , a mouth , hands , feet , an heart , a face , and back parts : also he stiles himselfe , fire , a rocke , a tower , an anchor : To what purpose is all this , if these things cannot represent God ? but if on the otherside they can , and doe represent him , then it is certainely no otherwise then he is , seeing the word of God is the rule of Truth . We are not ignorant , that all these things are spoken figuratively , ( for we will not goe a madding with the Anthropomorphites ) but no man can deny , but that all these figures have their ground , and foundation in the proportion , and identity of the things themselves : For every thing must first be , before it can be predicated . Therefore as artificiall things are proportioned unto things naturall , so are naturall things unto divine . 15. The third property of Harmony is , that though the variety of sounds and melodies be infinite , yet all ariseth out of some few principles , and certaine different moods . For all different harmonies , whatsoever have , or can be invented , arise onely from seven notes , and three concords . All corporeall things that are contained in the world , are composed of those few elements , and some few differences of qualities : and so of the rest : So that the multitude and variety of things is nothing else but the various iteration of the same things : As for example upon a tree , though there are millions of leaves , yet all are of the same figure , colour , and vertue ; yea , and all trees of the same kind through the whole world grow after the same sort , and have the same active and passive dispositions . So also the trees of severall kinds agree in many things among themselves . 16. Therefore all things will be knowne , if their principles , and the manner of their differences be discovered . For as in Musick , he that knowes the nature of the severall tones , and moods , will easily be able both to sing , and compose any kind of melody ; yea , such a way is found out , that players on Instruments , are able by looking upon one onely generall Base , to play many parts at once without any kind of discord : so also it is infinite , that he may both understand , and performe , that doth but comprehend the generall natures of artificiall , naturall , and supernaturall things . As for example , he that knowes what fairenesse or beauty is of it selfe , and whereof it consists , will easily be able to know what is meant by a faire soule , a beautifull body , a faire colour , faire manners , or the like . Againe , whatsoever doth not agree with that Idea , will easily appeare not to be faire or beautifull . The opening of these fountaines will afford us the knowledge of a world of things . 17. Now these common natures of things are to be abstracted from the things themselves , and to be laid for the common rules of all things . As for example , the nature of faire , good , perfect , profitable of life , sense , &c. is to be sought for in things which are faire , good , perfect , &c. And this must be done by a prudent , and diligent separating of those things which are not of the essence of beauty , goodnesse , or perfection ; untill the formes and natures of them remaine cleared from all other conceptions . For all things that are , have their common nature , or conception , whereby they are : therefore they all necessarily meet in some common manner of being : as also all living things in some manner of life ; sensitive creatures in their sensation : and those things that are beautifull in some manner of being , for which they are so called : and so of others . If therefore such common notions , and Ideas were accurately abstracted from all things , it would prove a generall key to let us in unto the knowledge of things , a rule for all sorts of operations , it would point out many new inventions , and be the touchstone of all opinions , in a word , a most large field for all pleasant speculations . 18. But these rules of Truth must be abstracted from such things as cannot be otherwise then they are , and such as are obvious to every one for making experiments in them all , I meane from naturall things . For Divine things are of themselves unsearchable , and are knowne onely so farre , as they are shadowed but in nature , or revealed by the word of God : on the other side , Art borrowes all its reason and certainty from Nature , and is often deceived . Therefore the field of Nature chiefly is that , wherein we must search for these Idea's , yet not neglecting the help of Gods word , the holy Scripture , wherein the truest , and amplest designment of the workes of God ( that is , what he hath done , doth , and will doe , and to what end ) is to be found . Therefore the rules , whereby our Pansophy is to bee evected , must be borrowed from these two , Nature , and Scripture , whereby all things great and small , high and low , first and last , visible , created and uncreated , may be reduced to such an Harmony ( or Pan-harmony rather ) as which is true , perfect , and every way compleat , and satisfactory to it selfe , and to things themselves . Thus farre have we proceeded in the laying downe of rules for the revising of all things anew : It followes now , that we declare the manner how they are to be disposed of . For we thinke such a method is necessary for our Pansophy , as is absolutely perfect , whereunto nothing may be added , and such an one as may so knit mens minds unto the things themselves , that they may find no end , but in the end , and may first reape some solid fruit of their endeavours , before they perceive any difficulties therein ; which we conceive may be attained , 1. By an accurate Anatomizing of the whole Universe , if all the veines , and joynts thereof be so cleared , and laid bare , that there may nothing lie hid from our sight , but every thing may appeare in his proper place without any confusion . 2. It is necessary , that the true signification of words ( especially such as are of more generall use ) be fully agreed upon , that homonymies , and ambiguons expressions breed no more dissentions ; and this will be effected by accurate definitions of things , such as Mathematicians usually premise before their demonstrations . 3. Next after the divisions and definitions of things shall follow their Rules , Lawes , and Canons , with their demonstrations annexed . 4. It is also requisite , that both divisions , definitions , and Canons , should be 1. very cleare and perspicuous , 2. of certaine use and benefit , 3. altogether true * , in themselves , in all times and places . For the want of these three conditions , hath not without cause beene hitherto excepted against , both in the writings of Philosophers , and Divines . Many things are set downe so obscurely , that even Mercury himselfe would want another Mercury to explaine them . Many things againe of very little , or no use , and some things which are onely accidentally true . For example , that Metaphysicall Theoreme Substantia non recipit magis & minus , is neither true , nor if it be true , is it of any use . For he that is fully growne up is more a man then an Embryo , or infant in the womb : An Eagle is more a bird then a bat : The Sunne is more light then the Moone . And is it not a vaine thing to say , every Hogge is an Hogge , and every Horse is an Horse ? For who would gain-say this , or who needs to be told it ? Therefore the precepts of Pansophy ought to containe nothing in them , but what is worth our serious knowledge . 5. The generall precepts of Pansophy ought to be nothing but reall and practicall axioms , that is , sentences gaining credit of themselves , not to be demonstrated ( a priori ) but onely to be illustrated by examples : as which , so soone as they are understood , cannot but be allowed by all men for a rule of truth . For such generall notions naturally stamped upon our minds , will be like fire-brands to kindle the light of truth , that it may shine unto us in all particulars , and withall will be the first moving wheeles in all our operations . But we must have a speciall care , lest we admit any things for axiomes , which are not so indeed . For it is not without cause that the L. VERULAM , STRESO , and others complaine , That the vulgar Canons in Logick are so farre from being exact rules of truth , or usefull in demonstrations , that they serve onely for disputation , which is performed by excepting , distinguishing , limiting , instancing , and retorting , and indeed appeares to be nothing else but a learned brangling . 6. All particular theorems throughout the whole Pansophy , must be onely speciall diductions of those generals , which went before , without any new addition ; as we see it comes to passe in the growth of trees , and living creatures , new boughs , or members are not brought forth ever yeere , but the former onely grow towards perfection . Pansophy being prepared after this sort will be , 1. Easie to be apprehended , for one thing will issue out of the other ; 2. It will be satisfactory in matter of truth , when all things that follow are grounded in those that went before ; 3. It will bee of excellent use : For it will be as a cleare mirrour , wherein to behold the natures and grounds of all things that can be known : And indeed such a booke would not onely prove a Nursery for all sort of knowledge , but it would also water it , and make it take the deeper root : so that learners should no more be allured by perswasions , but rather compelled by demonstrations to assent to that which is truth , which is the onely way to make one firmely grounded in knowledge . As it is not usuall therefore among Mathematicians to say , PYTHAGORAS affirmes , that three times three are nine , or EUCLIDES makes three sorts of continuall quantity , a line , a superficies , and a solid body . All Geometricians agree in this , That the three angles of a triangle , are equall to two right angles ; and he would be hissed at , that should in such things vouch their authorities ; but their manner hath beene to prove by demonstration , that those things are so , and can be no otherwise , though there had never beene any such as EUCLIDES or PYTHAGORAS : So we would have men ashamed to alledge authorities hereafter , either in Metaphysicks , Physicks , Ethicks , or Politicks , wheresoever reason may suffice . Now we have designed this in such a method , as that the whole worke of Pansophy may proceed on without any repetitions , and that the succinctnesse , and brevity thereof may not ( though the worke be full of closely-couched solidities ) make it the more obscure : for seeing it proceeds on by degrees , those things that goe before will easily cast light upon such as follow . And so may that rule of fortification , No place defends it selfe , but is defended by another , be happily put in practise also in writing of bookes , if all things that are delivered , receive both light and strength from such as were formerly knowne , But in matters of greater moment , the authority of the holy Scripture will be requisite to be added , as the witnesse of God himselfe : as also such things must be shewed , and manifested to the very senses , that every man may have liberty to make experiment himselfe of their truth : that , as among Mathematicians upon the demonstration of a Theoreme necessarily ensues the perfect knowledge thereof , and also a Probleme being demonstrated the effect certainely followes : so the precepts of Pansophy may supply us with a certainty both of knowledge and operation . 7. But if there remaine any thing , which cannot be so certainely demonstrated , and yet is profitable to be knowne , let such things be referred among those that are farther to be enquired of , or else the reasons of both parts may be set downe ; that every one may have liberty to use his owne judgement in enclining to either part ; as also that an occasion may be prepared for some or other afterward to dissolve those doubts , and to find out the certaine truth of them . For God communicates his light unto men , but by degrees , and we know that soft and faire goes farre . In the meane while , such things , as shall be perfectly demonstrated , though perhaps they will be few in number , yet they will be of excellent use . For it is farre better to possesse a certaine , full , and perfect knowledge , though but of few things , then to tumble about in uncertainty through the whole intellectuall world . Now betweene this booke of Pansophy ( if it be once perfected ) and other bookes of continuall use amongst us , there would be as great difference , as there is betweene a musicall instrument exactly framed for a full harmony , and many others that are bounded in compasse of a few notes , and out of tune : or as there is betweene a tune accurately set , or prickt ( by looking on which alone an Organist or other Musitian is able to expresse most various melodie ) and those Sets of Musicall bookes in parts , which can onely be made use of by many together , and perhaps many times are full of discords . Which booke so often as I consider with my selfe , how greatly it would advance the study of Wisedome , I have not , nor do not cease to put up my humble requests unto God , that he would please to stirre up some Noble , and Heroick minds for the kindling of so great a light in the world . And seeing that he hath made mee one of those , who are sensible of humane imperfection , and do earnestly desire that things may be brought to a better stay : I thought that I should not transgresse the bounds of my duty , if I my selfe should make triall , whether his divine goodnesse would make use of mee ( for that heavenly wind bloweth where it listeth ) for the communicating some small light unto others , or at least , that I should be a spurre unto others , upon whom that divine goodnesse hath bestowed more leisure , parts , and learning for the effecting of greater matters of this sort , then can be performed by me . And what blame can it be to mee , if my desires have beene very vehemently bent towards the benefitting of Christian youth , either by my selfe , or others ? yea , and I did greatly feare , lest this so necessary a designe should go no further than mens desires , if my selfe should publish my owne good wishes onely . I have therefore attempted something according to that little which God hath bestowed upon mee , that by that small taste , I might be the better understood , and others also whom God shall please to excite thereunto , may have an example for to follow . But I may not passe over in silence , what the occasion was , which set mee upon so great a worke , as also what order , and method I have used in the compiling of it , and lastly , what successe I have found according to mine owne apprehension : all these I must say something of , because without propounding my owne intentions , I cannot expect from others either any sound or favourable censure of them . But for that which I have performed herein , it shall speake for its selfe in our booke of Pansophie , by perusing whereof it will be easie for judicious minds to resolve themselves . It is now above twenty yeares since I was first touched with this desire of searching out some meanes for the easing of those difficulties , that are usuall in the study of learning , and that by occasion of mine owne unhappinesse , which , alasse ! deprived mee of the most part of my youth . For loosing both my parents , while I was yet a child , I began through the neglect of my guardians , but at sixteene yeares of age , to taste of the Latine tongue . Yet by the goodnesse of God , that taste bred such a thirst of desire in mee , that I ceased not from that time by all meanes and endeavours , to labour the repairing of my lost years : and now not onely for my selfe , but for the good of others also . For I could not but pity others also in this respect , especially in my owne nation , which is too too sloathfull , and carelesse in matter of learning . Thereupon I was continually full of thoughts for the finding out of some meanes , whereby more might be enflamed with the love of learning , and whereby learning it selfe might be made more compendious both in matter of the charge , and cost , and of the labour belonging thereunto , that so youth might be brought in a more easie method unto some notable proficiencie in learning . But beeing shortly after at the age of 24. called to the service of the Church , because that divine function challenged all my endeavours , these Scolasticke cares were laid aside untill five yeares after : when being by Gods permission banished my country with divers others , and forced for my sustenance to apply my selfe to the instruction of youth , I gave my mind to the perusall of divers Authors , and lighted upon many , which in this age have made a beginning in reforming the method of Studies , as RATICHIUS , HELVICUS , RHENIUS , RITTERUS , GLAUMIUS , COECILIUS , and who indeed should have had the first place , JOANNES VALENTINUS ANDREAE , a man of a nimble and cleare braine : as also COMPANELLA , and the Lord VERULAM , those famous restorers of Philosophy : By reading of whom I was raised in good hope , that at last those so many various sparkes would conspire into a flame : yet observing here and there some defects , and gaps as it were , I could not containe my selfe from attempting something that might rest upon an unmoveable foundation , and which if it could be once found out , should not be subject to any ruine . Therefore after many workings , and tossings of my thoughts , by reducing every thing to the immoveable lawes , and rules of Nature , I lighted upon my Didactica magna , which shewes the art of readily , and solidly teaching all men all things . According to the Canons and rules whereof , when I had assayed a compendious way of teaching the Languages , and had published it ( under the title of Janua Linguarum reserata ) that so I might see how others would approve of it : it happened that it was accepted with much applause , and unanimously approved by the learned , as the true , and most genuine way of teaching the languages . Whereupon I apprehended a new occasion to be offered mee of attempting to make an open gate unto the things themselves , or if you will , a key of humane understanding , whereby it might have accesse unto all sorts of things . From which worke , if it proved successefull , I thought there was so much more benefit to be hoped for , by how much it is better to be wise , than to be able to prattle a few Latine words . There wanted not some indeed , who were of opinion , that such a Gate or Key of the things themselves , was altogether impossible : for I did communicate my intentions with my friends : yet that perswasion which I had conceived of the universall , and constant harmony of things , did encourage mee very much to thinke that all such things as come in the compasse of humane understanding , might be reduced unto some certaine rules , which being finite , and perhaps not very many in number , yet should be of infinite use . For thus I reasoned with my selfe : If the tongue , that nimble intepreter of the mind , when it doth most luxuriate in variety of expressions , is yet so bounded , that of necessity it must utter all conceptions of the mind in a few words , why may not also those wandring conceptions be reduced , and brought into bounds according to the nature of things themselves ? For although things as they are in themselves may seeme to have a certaine infinitie in them , yet is it not so indeed : for the world it selfe ( that admirable worke of God ) is framed of a few elements , and some few kinds of formes : and all Arts whatsoever have beene invented , may easily be reduced unto a summary and generall method . Because therefore things themselves , and their Conceptions , and Words the expressions of those Conceptions are parallel one to the other , and in each of them there are certaine fuodamentalls from which the rest of them result : I thought that it is not impossible , to collect also the fundamentalls of Things themselves , and their conceptions , as well as hath been done already in Words . Also the practise of the Chymists came into my mind , who have found out a way so to cleare , and unburden the essences , and spirits of things from the surcharge of matter , that one small drop extracted out of Mineralls , or Vegetables containes more strength , and vertue in it , and is used with better successe , and efficacie , then can be hoped for from the whole , and entire lumpe . And is there no meanes to be found out , thought I with my selfe , whereby the precepts of wisedome ( so divided in the severall enclosures of Sciences , yea and infinitely dispersed out of their due bounds ) may bee united and concentred together ? why should I despaire ? All despaire is a dishonour to God , who hath promised to hearken unto all , such as aske , and seeke , and knocke . Therefore I concluded with my selfe , that it was possible to plant such an universall Nursery of learning . And then in the name of God I set upon this worke , observing the same method herein , which I used in composing the Gate of Languages . First , that ( as I did there with all the words of the Latine tongue , so here also ) all things worthy of mans knowledge should be collected together , as into a treasury . Secondly , that nothing should be set downe above once , unlesse onely such , as by reason of their connexion , and relation with others were necessary for the others explication . Thirdly , that nothing should be set downe but in its owne place , and proper sense , according to the most naturall order of things , and in most cleare expressions , that herein might be summarily , and clearly learned all things that are contained in all bookes , and libraries , and in the whole world it selfe . Which if we had so effectually performed , as to set open a Gate to the understanding of all things , and all bookes , without the helpe of others to guide men therein , it may be wee might have shared of that praise which TIMOTHY BRIGHT ascribes unto such , as are inventors of brevity , and perspicuity . For saith he , Among all the parts of Philosophy , wherein such as are lovers of Truth , and of the best things , have taken paines , there is none more profitable for life , or which gives the mind a more reall content , then that which helps the other Arts with brevity and perspicuity . Therefore we ought thankfully to acknowledge their endeavours , who have bestowed their paines to this end , that learners may be eased of all tediousmesse and prolixity , and freed from all ambiguous labyrinths , and thorny difficulty . ( super Scribonii Phys . cap. 1. ) It suiteth very neere with the present case , for when we first attempted this worke , our intentions aimed no farther than onely at a short and perspicuous comprehension of all things that are to be knowne . But in the progresse of the worke , Gods goodnesse suggested a more sublime care , and thought into our minds , that wee should labour to rectifie all things so , as wee might have them truer , and better , and more fitted ( for us Christians ) for the intents both of this present , and the future life . Of the necessity of which intention , I have already discoursed sufficiently . That therefore this worke might indeed prove a Gate , not onely into the reading of Authors , but rather into the whole universality of things , I referred hither all things , that I could find extant either in divine or humane workes or writings : not by an unprofitable , and superstitious diligence , making Catalogues of all , and singular things , but rather by a true discovery of the grounds of all things , and in things of greater moment , by a more speciall explication of what is most observable , which might easily conclude the rest . Whence perhaps some things will be here found out , and pointed at , not onely such as are newly invented , but even such as remaine still to be invented , which are no where else to be found . For wee have found our selves so farre carried in this new , and generall order of things , that no man seemeth hitherto to have reached thereto . And to the end that this booke might also prove a dore into the holy Scriptures , I have endeavoured to insert all the decrees of holy Writ every one in his place among the rules of Pansophy , & to bring most of the histories thereof for examples : to this intent , that Youth being acquainted with all those great , and pretious promises bestowed upon us , by which wee are partakers of the divine nature , ( 2 Pet. 1. 4. ) may not onely be fore-armed against the infection of prophane authors , when time shall require the reading of them , but also against all other stumbling blockes in the whole course of their lives . 2. I have laboured to bring in all the most obscure passages of Scripture in their proper places , that so the due citation , and alleaging of them might be as a Comment , and cleare apprehension of their meaning , ( of which kind of places of Scripture there may be annexed a particular table . ) 3. I have laboured so to make use of the Phrases , and acute expressions in holy Scripture throughout my booke , that youth may be acquainted both with the matter , and stile of the holy Spirit , and may not easily meete with any thing in the whole body of the Bible , which they knew not formerly . Neither do wee addict our selves unto any particular sect in our divinity , but we deliver the universall , and Catholique Truth : as for those things which lead unto dangerous by-wayes , whence it is hard to find the right way out , wee meddle not at all with them . For we judge it better to be ignorant of some things , than to know them amisse ( as the Apostle intimates , Philip. 3. 15 , 16. ) Although I hope our grounds , and fundamentals are so well fitted , and so firmly closed , that the understanding Reader will easily judge , that there remaines little danger of by-wayes , and errours , most part of stumbling blockes being removed out of the way . For as it is impossible for him , which in two contradictory propositions ( of which many may be found in the Scripture according to the letter ) addicts himselfe irreconciliably unto the one , but that the other will urge , & strain him very far : so also it is impossible , but that they being reconciled , & combined together in a true , & middle sense , all difficulties , scandals , & doubts wil vanish of themselves to the great rejoycing of our minds . For by this means whatsoever truth there is in either opinion , it groneth sweetly into one , & whatsoever is vain , or erroneous on either part , presently it disappeareth ; which that it is the only means of uniting all truths in the center of harmony , & of ridding all controversies out of the world , we have already declared . For our order of handling the Sciences , we hope that by Gods grace we have attained so farre as that men may finde here an handfull of such a method , as doth divide and dispose things for our sight , according as they are . For I trust we have discovered the true veines of things in our Metaphysickes , which if wee follow them will most easily conduct us unto all individuals , and to the true nature of the least and nicest conceptions and words : so that we may hereby make a new Anatomie of the Universe , and truer than any hath hitherto beene seene . Neither doe they consist of such intricate subtilties , as can be discerned onely by the learned , and those that are already versed in such matters , but they are so plaine and pervious unto any , though but of moderate apprehension , that even children of eight yeares of age may easily conceive of our whole Metaphysickes , and ( by benefit thereof ) of all the inferiour Arts , and Sciences with very little paines , but with much delight , and contentation . That which is the strength , and nerves of Science , I frame it into Aphorismes , or Axioms , but , as I hope , into such as are true and solid , not such as are trifling , and exposed to the blows of contrary instances and exceptions , not such as must be defended with the weake shields of limitations , but such as will persist unmoveable of themselves , by the lustre and force of their universall Truth . Neither in the delivery of these things , though evidently true , do wee presuppose any thing , as if we would gaine mens assent by stealth or flattery , but we premonstrate rather , that is , wee deduce one thing out of another continually , from the first principles of Metaphysickes , untill we come to the last , and least differences of Things : and this with such evidence of truth , as the propositions of the Mathematicians have , when they are demonstrated , so that there is a necessity of yeelding to the last as well as to the first , for the continuall , and no where interrupted demonstration of their truth . Onely in our introduction or bookes of the Praecognita ) we could not observe this course , by reason of the causes of things not yet delivered . Therefore there wee deale with humane understanding , as horse-riders do with colts , when they first breake them . For at first they use easie bits , such as will rather delight then trouble them , and runne them first on smooth and pleasant grounds , before they use them to the ring . One thing is singular , and even wonderfull in our Method , that all the chiefest divisions of things are made by a Trichotomie , which I protest I sought not by any superstitious affectation , but that it offered it selfe freely unto mee in things of greatest moment , even from the first attributes of things ( One , True , Good ) that I was for a while at a stand , being amazed with the newnesse of the thing . But being erected in expectation by those examples that I first lighted on , I began to try it other where , and found it every where to proceed . Therefore not daring to oppose the truth of things , which represented it selfe so in a threefold mystery , but rather heartily embracing so great an harmony of the sacred Ternary , I prosecuted it in other things also , without offering them any violence ( as I am fully perswaded ) but even as they divide themselves of their owne accord . And I thought this would be very profitable for learners also : First , in regard of their memory , which useth to proceed methodically , both in bestowing , and reviving of things . Secondly , for the understanding of the things themselves , because their nature doth for the most part discover it selfe most clearely in this way ; wherein I appeale unto the judgement of all such as shall piously , and seriously , and in the feare of God , weigh these things : being confident , that thereby they shall perceive not any vaine fancies , but even the truth of things themselves . Let therefore this Christian Pansophy , unfolding the Ternary mysteries be sacred unto that eternall Trinity , JEHOVAH , God onely wise , Almighty , most good , and ever to be worshipped . Let no man be offended with the word Pansophy ; wee know there is but one truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the onely wise God , Rom. 16. 27. That which we professe , is humane Pansophy , or the knowledge of such things as God will have us to know , together with a discreet ignorance of such things , as our great Master hath concealed from us . Secret things belong unto the Lord our God , but such things as are revealed , unto us , and to our children , Deut. 29. 29. and we counsell men not to neglect these things by a carelesse , and unthankfull ignorance of them . And because in Christ are hidden all the treasures of wisdome , and knowledge , Coloss . 2. 3. and we chiefely labour to unfold the mysteries of Christ , that men may understand how by him , the eternall wisdome , and power of God , all things have beene , and are to be made , untill the end come ( when he shall have delivered the Kingdome to his Father , and shall have put down all rule , and all authority , and power , 1 Cor. 15. 24. ) and that they may yeeld themselves to the guidance of his Spirit ; seeing , I say , we teach such things , why may we not justly assume unto our selves the teaching of the true and saving knowledge of all things ? It becomes us Christians , and none others , to professe Pansophy , for out of Christianity , there neither is , nor can be any Pansophy . Which AUGUSTINE of old mantained ( lib. 3. contra Acad. cap. 19. ) proving that onely Christianity is true Philosophy . And not without cause , for seeing divine revelation is no where to be met withall , out of the Church , and without it our understandings can reach no farther , then this present life , and our lives themselves are so short , that we beginne even to die , when we beginne to live ; what can there be considerable in such wisdome as is gathered onely from the senses , & from natural reason , which is not much before them ? It may in deed for a few dayes feed us with some painted joncates , and afterward send us empty away . He therefore is wise in deed , who is wise for eternity : Yet so that he learn withal , for to passe over this present life with as much wisdome as may be . Worthily was it said by a Spiritual man , Christians onely may be said to know , because they have it from God , all others doe but trifle , because they have it of themselves . And I will adde , that true Pansophy is the onely way to holy ignorance , because it alone teacheth us , how all our knowledge is but like a shadow , if it be compared with the splendor of that eternall wisdome which is in God. We have therefore a threefold ground , why this manner of study , which we counsell others to , and which wee are now about , should be called Pansophy , or Universall Wisdome . First , in regard of the proportion of the things themselves to humane understanding , for we would not have them torne asunder one from another , seeing the understanding is capable of them all . Secondly , in respect of the Sciences themselves , which we propose not as severall , and divers , but as one Science comprehending all things within its owne compasse . Thirdly , in regard of those , for whose benefit it is intended , I meane of all Christians in generall : so that the fruit of this worke may be reaped by three sorts : by the learned ; by Youth in Schooles ; and by all the vulgar in generall among Christians . But because we have not undertaken to write a perfect Pansophy , but onely the Gate thereof , we doe not prosecute all things , ( which would be infinite , and farre beyond any one mans abilities ) but onely the hinges and bases of all things . And s●eing I professe my selfe a Divine , who doe , and ought to make it my chiefest end , to shew others the way how they may see through visible , and externall things unto those , that are invisible , and eternall ; who can justly blame me , if I have passed over some things more sleightly , which conduce to this end ? Of which sort is almost the whole Science of the Law , which is employed in nothing but contentions about earthly and transitory things , that is , in trifles , and vanities . And the Lawyers themselves confesse that there is little sublime wisdome in it . For BEFOLDUS , one of the most famous Lawyers of our age ( near the end of his discourse concerning the comprehension , or content of all the Arts and Sciences ) writeth thus . I may justly determine that that high , & excellent learning , which men for the large extent of it , call Polymathie , is exceedingly beholden to Divinity , and not a little to Physick , but the Law only contributes very little towards it . Therefore I doe not goe about to excuse the matter , that I being a Divine should attempt to circumscribe this Polymathy , I will rather rejoyce , that God pleaseth to honour me by making use of me ( how meane an instrument soever ) for the discovering of his goodnesse unto men . I account the Gospell , which Christ hath committed to me , most sacred , and dearer then my owne life , neither doe I desire or endeavour any other thing , then to be found a faithfull dispenser of his mysteries . But because I know , that Christ hath said unto PETER not onely , Feed my Sheep , but also , Feed my Lambs , John 21. 15. I am most confident that it is the duty of all Divines to take care , that as well these , as the other , may be brought backe unto the rich pastures upon the high mountaines of Israel , where they may lie in a good fold , and feed in a fat pasture , Ezech. 34. 13 , 14 , 15. that those Sheepe , and Lambs of Gods flock , may be gathered together againe , especially then when the beasts of the field cause them to be scattered one from another . Therefore with the Prophet , I will blesse the Lord , who wakeneth mine eare , that I should be , as he that attendeth and learneth . Neither will I stand to excuse the rudenesse of my stile ; as for tickling of mens eares , neither can I , nor will I doe it . There are more then enough of such kind of men in the world : and there is more need of composing mens minds , that they may embrace pure , and untinctur'd wisdome , which may the better be effected , if things be nakedly delivered without any plaistring , or bravery of expressions . I desire nothing , but to expresse the sense , and therefore with PLINY , will rest upon the wisdome of such , as are good and learned , that they will preferre reall benefit and profit , before gracefull pleasing , and esteeme better of a compendious , and close wrought serious matter , then of a lavish , and flashing stile . This is rather my desire and request , that men would not out of a precipitancie of judgment condemne things before they understand them , which I have great cause to feare . For I know there are many , that being bewitched with the great fame , and report of antiquity , will presently , though not without some blemish of indiscretion , reject whatsoever is new , as meerely fantasticall , and vaine , not so much as daigning to give it the hearing , or perusall . But such men should remember that of SOLOMON , He that answereth a matter before he heareth it , it is a folly , and shame unto him , Prov. 18. 13. I desire not that any man should yeeld his assent to a thing hee knowes not , for to doe me a pleasure , but that men would consider whether that which I offer , will impart unto them any cleare light in things , and afford them the infallible rules of vertue , to which it doth pretend . For my owne part , I am verily so perswaded by the testimony of the things themselves . Yet because the thoughts of mortall men are fearfull , and their devices uncertaine , Wisd . 9. 14. I doe hereby cheerefully invite all such unto the triall of it , whom God hath made so apprehensive and judicious , as that they are able to judge of the Universality , brevity , and Truth of things . Such I intreat , that laying aside the false glasses of former opinions , they would with free minds , and in open light behold this small Theater of the world , and not to judge of things according to what they have formerly had by hearsay , but according to the things themselves , which we hold forth to be handled and seene . For unlesse they doe thus , they will cast a cloud , not so much upon the things , as upon themselves : as he that lookes through coloured glasse , doth not colour , or alter the things he sees , but deceives his owne sight . Therefore it is a thing worthy of mens care , that they hinder not themselves by heeding their owne opinions more , then the truth of things . And I thinke that all discreet persons will take pleasure in it , if we once attaine ( according to the priviledge which is common to us all ) to looke into things without any overseers , and that learners be not distracted with opinions of things , but have the things themselves , freely laid before them to see , and handle , and peruse . Neither let any man suspect that we remove other mens decrees out of the way , to make roome for our owne . We detest such kind of vanities . We neither have , nor doe intend any other thing , but only simply to transcribe out of Gods bookes , Nature , and Scripture , into a table for our owne use , such things as concerne this present , and the future life , according as they present themselves unto us ; which if we doe not fitly enough effect , it shall be our failing , and not our fraud . We are not of such account , that we should thinke to make Disciples to our selves , yet daring enough to seeke them for Nature , and for God. For this onely end have we endeavoured this new Anatome of the Universe , that all such as love truth better then opinions , might be led away from other bookes , unto the greatest book of all : not that we slight all authorities ; but because we know , that they are abused to the hurt and prejudice of the freedome of mens judgements , we hold it very fit they should be a while suspended , untill there be liberty of piercing sufficiently into the things themselves . In deed in our first and second booke of Pansophy , wee cite some things out of Philosophers , for to establish the grounds of Pansophy , yet not in it selfe , but onely in their minds , who being fore-clad with opinions , are to be stripped of them , even by perswasion of the same men , whom they have hitherto followed as their leaders . But more rarely afterward , and in matters of great consequence onely , we cite some others , who have heretofore observed the same truths : yet not as Judges , but as witnesses , from whose testimony it may appeare , that whatsoever hath beene heretofore rationally concluded by any men , is necessarily coincident with those things which are wrought out of the bowels of Truth . Secondly , to the end , that a perfect , and solid judgement may passe upon this our designe , it will be requisite , that all things be survayed from the beginning to the end . For unlesse a man understand upon what ground all things arise , and what coherence they have together , it will be in vaine for him to thinke to give censure upon it by that which hee hath snatched here , and there . For the most easie gradation of things being interrupted , causeth a stop , and difficulty . Every man is able to get up to the top of an high Tower , and to come downe againe , if there be steps for him to ascend by ; but take away some few steps , and he is presently at a stand , or fals into a precipice . When a Painter begins a Peece , no man will be so rash , as to blurre the first draught of it , though as then it hath no beauty in it ; but he will stay till it is compleat , and then he may have his judgement , whether it be answerable to the person . A Comedy cannot be judged by one Scene , or Act , much lesse by one sentence , because therein many things intervene , which seeme very intricate , and absurd : but the Catastrophe or end will discover the whole Art , and Plot of it . And lastly , whether I have reached or not , unto that which I have propounded , yet I earnestly intreat the learned Readers , that they will not suffer me to faile of my end , which is , that these things may serve to the improvement of our age . For either I understand nothing at all , or else those things , which I make offer of , are really such , as may open the eyes of many to take better order for the studies of learning , and consequently for schooles , Churches , and all mankind . Which shall be the first use of this our worke , pertaining to those that are learned : that being excited by this new draught of true , solid , & universal learning , they may adventure upon some more perfect peeces then have yet beene seene in learnings treasury . The marke which we have pitched , is such , that all mens endeavours ought to be leveld at , ( unlesse they would have them for ever to come to nothing ) we have clearely set in order such meanes , which infallibly lead unto that end , as also we have discovered the certaine way how to make use of those meanes : and lastly , we give you a taste of all things , how they result into one onely Art of Arts , among all things that are to be knowne . Wherein notwithstanding if any scapes , or failings happen to be espied , as that we have not sufficiently reached our owne aimes , or have not contained our selves precisely within our owne limits , I thinke I need not to frame any tedious excuse : because that most diffused multitude of things , which is able to tire out any one mans diligence , and that intricate , and subtill variety of them , which is able to deceive the quickest eye , will , I hope , be a sufficient plea for my pardon , among such as are able to esteeme aright of things . Especially , seeing nothing was ever yet invented , and brought to full perfection by any one man. And why should I , a weake man , assume that unto my selfe , which was never yet granted unto any ? or why should that be required of me alone , which was never yet required of any ? It is enough for any one mans diligence , or praise , ( if any may be here admitted , where onely Gods glory is sought ) to make a beginning of any thing , which may afterward be raised unto high perfection . But that it may be so raised , it is now to be committed to others industry , whose hearts God shall please to stirre up thereunto , as he did in times past to the building of the materiall Temple in his holy City Jerusalem . God , that he might excite them thereunto , commands the Prophet thus to expostulate with them , This people say , The time is not yet come , that the Lords house should be built . But is it time for you to dwell in your fieled houses , and this House lie wast ? Now therefore thus saith the Lord of hosts , Consider your wayes . Yee have sowen much , and bring in little ; yee eate , but yee have not enough ; yee drinke , but yee are not filled with drinke ; yee cloath you , but yee are not warme ; and he that earneth wages , putteth it into a broken bagge . Thus saith the Lord of Hosts , Consider your wayes , Haggai 1. Heare yee this also O yee , that are Leaders among Christians in Learning , and Wisdome , for it is even your owne case . It is a frequent saying , This is no time for aspiring unto any higher sort of wisdome , that is reserved for the future life . And too many there are , that contenting themselves with these thoughts , set up their rest in a partiall , and obscure knowledge of things , joyned with a few private delights , and seeke no farther . But what benefit ensues ? Yee have sowen much , it is the voyce of God himselfe , ( that is , yee have taken great paines in the polishing of your parts ) but you bring in little : Yee eate , yea , yee devoure bookes , and are not satisfied : Yee drinke of every water you meet withall , and yet are not filled : Yee cloath your selves , and cast as many mantles of authorities over you , as you can purchase , and yet you are never warmed by the light of Truth . O therefore consider your wayes , and be encouraged to the building of a more stately temple for Wisdome to dwell in , whatsoever paines , and charge it costs us : That wee may I say by Divine Art erect an elegant structure of Wisdome exactly answerable to the patterne , wherein may be no confusions , nor any thing that is frivolous , and unprofitable ; but all things that are true , profitable , and desirable : That so men being weaned from the vaine study of transitory things , and cleared of their high conceipts of vanities , may be invited to draw out of the very fountaines of truth , and goodnesse , and led unto the possession of reall goods . Which may be effected , if such a gate of Wisdome be set open for Christian Youth , that they may come to behold the rich treasures of it . Which leads me to the second , and most wholsome , and seasonable use of this our worke ; to wit , for the instruction of Youth . For as new vessels are fittest for new wine ( as Christ saith , Matth. 9. 17. ) . So the minds of Children ; like new , and pure vessels , not yet filled with vaine apprehensions of vaine knowledge , are most fit to draw in these new , and purer conceptions of things : and by this meanes will be accustomed , not to superficiall , and opinionative knowledge , such as is usuall for ostentation of parts , and for streperous disputations , and contentions : but to a more reall , solid , and well grounded Wisdome : such as will serve for sound direction of the judgement , for multiplying of new inventions among men , and for a more perfect guide to lead us toward eternall blisse , the last end of our lives . And thirdly , our intention is , that this Amphitheater of Gods Wisdome , being thus raised , should be made common for all mankind , by inviting all Christian people of what ranke , age , sexe , or language soever , and bringing them in to see , and behold what admirable sights & pastime , that ever to be adored Wisdome of God exhibits unto all men in all times , and places . For every mothers child that comes into this world , is to be directed to the same end of Gods glory , and his owne eternall blisse : none ought to be excluded , neither man , nor woman , neither old man , nor child , neither noble , nor ignoble , neither crafts-man , nor plough-man , &c. For we are all alike , the off-spring of God , Acts 17. 28. And it is said alike unto all , that come into the Theater of this world , Come , and behold the workes of the Lord , Psal . 46. 8. And lastly , all of us are to passe a tedious , and troublesome life , which breaketh , and afflicteth the spirit ( as SOLOMON witnesseth ) so that all have great need of preservatives against vanity , and refreshings in their wearinesse , which helps can no where be found , but in the possession of true wisdome . We therefore desire , and entreat , that learning may not any longer be confined to the Latine tongue , and imprisoned in Schooles , as hath hitherto beene practised to the great prejudice , and contempt both of vulgar people , and languages : but that it may be communicated unto all Nations in their owne languages , that all men may have occasion of exercising themselves in such honest , and good things , rather then , as is commonly used , to weary out themselves with the cares of this life , with ambition , drunkennesse , and other like vaine courses , and so to mispend , and lose both their parts , and lives . By this meanes also , languages themselves will be polished , as well as the Arts , and Sciences . To which ends we our selves intend also , if God so please , to publish these our endeavours both in the Latine , and in our native tongue . For no man lighteth a candle to put it under a bushell , but on a candlesticke , that it may give light unto all that are in the house , as Christ saith , Matth. 5. 25. And what profit is there in Wisdome , which is hid , and treasure , which is hoarded up ? Ecclesiastious 20. 30. Those therefore that bend their studies to the seeking of Wisdome , ought to make it their endeavour , that they may herein follow the steps of Wisdome , which saith , Behold , that I have not laboured for my selfe onely , but for all them that seeke Wisdome . And upon this ground we have somewhat altered our title from that which was in our former work , calling this a Gate , rather then a Dore. It was enough that we called our entrance into the Latine tongue a Dore , in this matter the word Gate seemes to drive more neerely at our intentions . For one by one enters in at a Dore , but whole troupes through a Gate . A Dore is shut as every one is entred in : but Gates in peaceable Cities , stand alwayes open . And so the study of the Latine tongue , which we first endeavoured to open , is peculiar unto some few ; but the desire of Wisdome is common unto all mankind . Those that will , or are necessitated thereto , enter in there : but it is the duty of all men living to come in hither , as we have already made it cleare . Therefore let it be an open , and wide Gate which leades unto Wisdome . Grant O Lord , that we may on earth see some resemblance of that which thou hast foretold shall be in thy heavenly Jerusalem , that the Gates of it may not at all bee shut by day , and there may be no more night there , Revel . 21. v. 25. Amen . A DILVCIDATION , ANSWERING CERTAINE OBIECTIONS , MADE AGAINST THE ENDEAVOVRS AND Means of REFORMATION in Common Learning , expressed in the foregoing Discourse . By Mr. IOHN AMOS COMENIUS . JOH . 3. 20 , 21. Every one that doth evill hateth the light , neither commeth to the light , lest his deeds should be reproved . But he that doth truth commeth to the light , that his deeds may be made manifest that they are wrought in God. LONDON , Printed for MICHAEL SPARKE senior , at the Blew Bible in Greene Arbor , 1642. TO THE IVDICIOVS , AND LEARNED READERS , LOVERS of Truth and Light , and Survayers of this DESIGNE , All true happinesse in CHRIST our Truth and Light. IT was a discreet and wise discourse , which the mother of those seven brethren Martyrs ( 2 Maccab. 7. 22 , 23. ) used to them : I cannot tell how you came into my wombe , for I neither gave you breath , nor life ; neither was it I , that formed the Members of every one of you : But the Creator of the world , who formed the generation of man , and found out the beginning of all things . The like may they say of the off-spring of their minds , who out of a pious disposition to God , offer up , and sacrifice themselves , and their endeavours to him , to wit , that themselves are not the Authours of those things , which succeed well , but that it is God , who hath found out all the way of knowledge , and hath given it ( by what instruments soever ) unto Jacob his servant , and to Israel his beloved , as Baruch saith , Chap. 3. Vers . 36. And God himselfe ascribeth to himselfe the bestowing and conferring of wisedome , for the performance of his owne commands , ( Exod. 31. 6. ) Now God commands not onely when he speakes from heaven , and expressely declares , what hee will have done , as he did to the Prophets : but also when inwardly he enlightens the mind , or outwardly ministers , and presents occasions of action ( 1 King. 17. 4 , 9. ) such as may be easily observed by any one , who will but carefully heed , and note the footsteps , and guidance of Divine Providence in things both great and small . My selfe ( though the least of all ) am not without some experience of the effectuall concurrence , and sweete disposition of all things , by that admirable wisedome of our God : That wee must needs confesse every usefull apprehension , or invention to proceed from God , and not from our selves , and thereupon we may solace our selves , though malice rage , and teare both us and our issue , which we have consecrated to God , because it is not chiefly our , but Gods cause that is in agitation . Not many yeares since occasion was offered mee by Gods providence to compose a worke for direction in teaching the Latine tongue , ( as other languages also ) more compendiously , according to the true series and order of Things , which by the perswasion of my friends , and approbation of superiours , I published under the Title of Linguarum janua ( following therein the example of the Irish Fathers , of the Colledge of Salamanca in Spaine , who first gave mee the hint thereof , which being commonly received into Schooles with great applause , incouraged mee to intend my thoughts for the framing of a Janua rerum : an entrance to the knowledge of things themselves . For I thought it not enough to teach what is called white , blacke , hot , cold , a plant , a man , an Angell , Heaven , God , Christ , &c. there is more need of teaching , what those things are , that the understanding may be rather acquainted with the essence of things , than with their names ; which when I had assayed by some small endeavours , I was easily invited to the hope of a prosperous successe of them . In the meane while D. PETER LAURENBERG sets out under the Title of * Pansophia , an Encyclopaedia , or generall comprehension of all the arts , which having viewed with great desire , and expectation , and not finding it answerable to the amplenesse of the title ( for nothing was therein contained of the object and fountaine of true wisedome , which is Christ , nothing of the life to come , and the way thereto , &c. wherein to be wise is wisedome indeed ) I thought it a fit occasion to supply , what was there wanting : that whatsoever is fit to be taught , and learned in Christian Schooles , might be comprised in one Summary , and in such a method , which might instill the knowledge of all things into youth , more suddenly , and soundly , and more suitablely to the intents both of the present , and the future life . For ( to tell you by the way ) my intent was to epitomize those bookes of God , Nature , Scripture , and mans Conscience , that what things soever are , they might be all here digested into one continued series and order , Divine Revelations might be applyed to illustrate them withall , and the common and inbred notions and apprehensions of humane minds might be referred to their severall uses . By this meanes wee intended , 1. To make the holy Scripture more familiar among Christians then formerly it hath beene . 2. To put into mens hands a Clavis , or Key , wherewith they might unlocke most of the greatest mysteries , both in Nature and Scripture . 3. To draw men more and more from the studies and cares of this life , to the serious thoughts of life eternall , and that by such means , as which those , who have beene privie to the depth of our intentions , have and do still judge may be profitable for the bettering of men . There wanted not some ( some five yeares since ) who perswaded and urged mee to the publishing of this worke , as I had done the former . But in this I being not so adventurous , as before , nothing more could be obtained of mee , than onely for the discovery of mens judgements hereupon to publish the title thereof in the Frankford Catalogue of such bookes as were to come forth the next Mart. Hereupon it came to passe more then once , that this Title of Janua rerum , or Christian Pansophie , was sold publikely , which soone after I recalled , not thinking it meete to blow the Trumpet before my selfe , especially in such things , wherein delay is necessary : yet being desired by an intimate friend ( one that is piously ardent in his affections to the publique good ) to communicate some Idea , or Description of the worke in hand , I sent him a carelesse draught of that , which I intended afterward to premise in manner of a preface to the worke , which beyond my expectation , and without my knowledge , was printed at Oxford , ( entituled Conatuum Comenianorum praeludia ) with a good intent indeed ( that so the Learned might partake of it , and passe their judgements on it ) yet with an event not fully answerable to that good mans hope . For though many learned and worthy men , forecasting much good from such a worke , encouraged us very much , and still persist to presse us , not to relinquish the designe , and some of more excellent spirits , and abilities , do promise their helping hands , and endeavours . Yet some there were , who thought us not excusable of strange and unusuall rashnesse for attempting of things so impossible , and above the reach of humane understanding . And some also , which is worse , who from some words ( used as they thought , not in an orthodoxe sense ) gathered suspicions more than enough , fearing that some poyson was mingled , or some monster lurked under the trimnesse of the method . Lastly , there were some , who seeing wee deferred the publishing ( though we had good reason so to doe , lest the birth , which we desired might be vitall , should prove abortive , by coming before the time ) thought that wee had fastned a cheat upon the world by promising that which was so much wanting , and pretending it as already neere effected : or else that wee had fallen under the burthen , and all our promises were turned into smoke . All which laid together set us on worke a fresh to write that which here thou findest ( Christian Reader ) for the better clearing , and discovering of our wishes , intentions , and endeavours . This was written by us , and printed , by the approbation and injunction of the Patrons of our Churches here ( after a serious deliberation thereupon in a late solemne assembly ) not to be made common , but to be communicated to those whom it may concerne . Hence therefore you may know : 1. That our draught of Pansophie is no dreame , but a reall worke . 2. That here lurkes no Monster , but that our intent is to unvaile before all mens eyes , the true and amiable faces of Things , as they were formed by that eternall wisdome , and imprinted in Things , that so they may be wonne , and instructed to reject those wicked and devillish disguises of false doctrine , and ill manners . For my purpose was not to coyne any new Tenets , nor to burnish over old errours , but to collect together scattered Truths , both Naturall , Artificiall , Morall , and Divine ; to digest them in such a continued order ( that there might be no end , but in the end ; and so digested to direct , and fit them for the ready use of Schooles , or of any , who would desire to take a compendious view of the amphitheater of Gods wisedome . When I therefore was thus minded , did I use lightnesse ? or the things that I purpose , do I purpose according to the fiesh ? as saith the Apostle , 2 Cor. 1. 17. If any ill suiting expression hath passed , I wish it were unspoken , for I submit my selfe and mine to the Churches judgement . But let wise men judge whether it be fitting to reject a faire , and well proportioned body for one small spot or blemish . Hee that knowes all things knowe , this , that my desires tend to no other end , than for the kindlings of an universall light in mens minds , which God hath made mee to find possible to be effected , by a certaine well composed method borrowed from nature , whereby all the rivulets of humane observations , as also the greater streames of divine workes , and words , are all reduced to their proper fountaines , and againe dispersed in their true veines , for the easier deriving of a more universall knowledge into mens minds than could formerly be compassed by such meanes , as have beene used . For while prolixe and tedious things are reduced to brevity , confused things cleared by distinction , obscurity manifested by light , all things become pervious , and transparent to the understanding . Yet here , because the deeper wee dive into these things , the more doth the splendor of Gods wisedome dazle , and the multitudinous variety of his wayes , and workes distract us , the judicious Readers , and examiners of this designe , may please to take notice , that wee cannot but doubt of attaining so excellent an end ( as is an exact , and lively representation answerable to , and worthy of the majesty , and dignity of the Universe ) unlesse some do appeare to lend us their helping hands , that else may sinke under the burden of such a structure ; which we thinke may justly be both expected and desired in a thing of common benefit . But indeed it is much to be lamented , that mens inconsideratenesse should discover it selfe so farre , as purposely to affront , raile upon , and reproach , yea even to wound such , as in a friendly way hold forth not a sword , but a branch of olive , being ready in stead of tumultuous opinion , s to exhibit and tender something towards more reall , and exquisite science . Some examples hereof our age hath beene acquainted with , and we our selves have had experience of it , from such as had small cause so to doe . Miserable , and lamentable ! that men cannot remember , what difference useth to be put betweene Learning and Armes ! Is it not enough , that the world almost , is consumed by the sword , unlesse pennes also , and tongues be turned to swords ? Let Armes beare that character of wrath , which an angry God imprints upon them , when he sends them into the world to be like that great and strong wind renting the mountaines , and breaking the rockes in pieces with earthquakes , and flames of fire : yet it is fit , that learning which is the instrument of wisedome , should be stamped with the the Character of divine presence , which comes in a still small voyce , without tumultuous noyse . Neither is there any thing more fitting , than that wise and pious men , wrapping up their faces , as it were in a mantle , should with Elias , stand waiting at the entrance of the Cave , to see , what favourable breath of God may blow from any part . Otherwise , what wil the world be the better for those odious disputations , wherewith it hath so long contested ? Wherefore laying aside that preposterous , and too long continued spirit of contradiction and opposition , let us with common endeavours search out the wayes of Gods wisedome , that so getting a tast of it , as it is sweetly diffused on every side , wee may the more comfortably passe this mortall life , and be more fitted and prepared for that which is immortall . My desire is not to begge mens assents to this designe , before it be understood , but that affection , and prejudice may not over-sway reason . I wish it may be examined ; but fairely , and by free and impartiall minds : because anticipated thoughts , & respect of men more than of things themselves , to gether with the humor of defending old opinions , rather than of searching for the Truth , do keepe in bondage , and enslave even the nimblest wits . I oppose no man , why then should I be opposed ? I declare the meanes of reconciling those , who are any waies devoted to Truth , why should any be irreconcileable towards mee ? Although I confesse , — Monitis sum minor ipse meis , I am not able fully to effect what I pretend , yet am I therfore worthy to be hated ? It was not confidence of any extraordinary learning , or strength of parts which moved mee to attempt to describe the bounds of universall wisedome : but because I know , that that which God hath put into my mind , will be most profitable to the world , I thought that no occasion ought to be lost , for the inciting of others , who are more able to set about such a great worke : so that I chose rather to venture my selfe into the view of the world , than to reserve in mine owne breast that , which might be for others encouragement . For seeing the marke , whereat I aime , is so high , and so to be desired of all mankind , if I come short of effecting it , I shall deserve pity rather than hatred . It is great inhumanity to inflict punishment on him , that laboureth to doe good , but most just , that he who goeth along the publique road , should enjoy publique security , and that the promoter of the common good , should be partaker of common safety and protection . But let us proceed to the matter it selfe , that we may once more publish our desires , for the flourishing estate of the Church . I will therefore conclude this Preface in Saint AUGUSTINES words : My speech shall be directed to thy presence , O my God , to them , who yeeld those things to be true , which thy truth continually testifieth in my mind . For , for those who gainsay them , let them rustle as they list , I will endeavour to perswade them to be quiet , and not to resist thy word , when it approacheth to them . Which if they refuse , and repell mee from them , yet I beseech thee , O my God , not to hold thy peace from mee : speake thou the truth in mine heare : for thy word is so powerfull , that I shall send them away blowing on the ground , and raising up the dust in their owne eyes , &c. O Lord God have compassion , and suffer not this unfeathered foule to be quashed under feet by those who passe by : send thine Angell to returne it to its nest , that it may live till it be able to fly . ( August . lib. 12. Confess . Cap. 16. & 27. ) It hath beene the endeavour of many worthy men in times past , to collect a Summary , or generall Comprehension of all learning , because they saw well enough , that the light of the mind is very uncertaine , unlesse the beames of the Truth of Things be from every side concentred in it . ARISTOTLE himselfe saith , That a wise man should Know all Things , as farre as it is possible : And that such principles must be laid , by which all demands may be satisfied : and that he must begin from such things as are best knowne , and therefore from Universals , and that we must attaine a strong certainty of things , and that not of any sort , but from their causes ; ( as JOH . BELLARINUS hath gathered out of ARISTOTLE in his Praxis Scientiarum , lib. 4. Distinct . 1. Num. 1 ) So that , for that omniscience which is possible for a man to attaine , the Philosopher requireth these three things : 1. Universality of Principles . 2. A true ordered Method . 3. Infallible certainty of Truth . According to which rules not onely ARISTOTLE himselfe , and others of the auncients strived to frame their workes , and writings , but also many late writers ( who have composed their Encyclopedias , Polymatheias , Panepistemonas , Artes Cyclognomicas , Syntaxes Artis mirabilis , Instaurationes magnas , Transformationes Scientiarum , Theatra Sapientiae humanae , Omniscientias Christianas , Pansophias , Panangias , Panarchias , Pancosmias , and many other intituled in the like manner ) whose endeavours though they have beene all commendable , yet their successe hath beene divers , according as their intentions also were . The purpose of some was to digest into one body all the variety of learning , which is to be found in Libraries onely scattered and intermingled . Others would do it , but not without choyce , some of subtilties , some of elegancies , some of things for use of life , and some againe in a method more strict , and tyed to the things themselves , others have taken more liberty of discourse according to their owne humours . But whatsoever was either purposed or performed by any of them , yet we may justly apply SENECA'S Speech unto them all . Our Predecessors have performed many things , but not perfected them . There is much worke still behind , and still will be , and he that shall be borne a thousand yeares hence , shall have his turne to adde something ( Epist . 65. ) And why should not others also be heard , who bring any thing that is beneficiall ? and wee among the rest , who would perswade , that a worke might be composed every way Universall : not onely for the use of youth in schooles , and of the learned , but even of all vulgar Christians ; that all of them in generall may be instructed in wisedome : even as we have expressed our desires ( in that Praeludium of our Pansophicall endeavours ) that a booke might be written , which might be a solid Breviary of Universall learning ; A cleare light for humane understanding ; An exact and stable rule of Truth ; A certaine and directive Register of the affaires of our life ; and lastly , an happy ladder towards God himselfe . The grounds and reasons whereof , are there so in generall unfolded , that many have consented with us , that no doubt need be made either of the necessity , or possibility of it : But because some have beene jealous , that by this meanes divine and humane wisedome would be confounded together , I have taken occasion to propound these things more distinctly , and upon such a ground , which should also alter the title of the booke . By making this Inscription . THE TEMPLE OF CHRISTIAN * PANSOPHIE to be erected and framed according to the rules , and lawes of Almighty God the supreme Architect , and to be consecrate to the use of the Christian Catholique Church , which is already gathered , or which shall hereafter be gathered out of all Nation , Tribes , People , and Tongues . And because our present consultation is about a most exact forme of Method , it will be necessary to render a reason , why wee would have such a Booke intituled , The Temple of Christian Pansophie ? and why wee would have it framed according to the Rules , Lawes , and Idea's of God the Supreme Architect ? and lastly , why we would have it consecrate to the use of the Christian Catholique Church gathered , and to be gathered out of all peoples and tongues ? Of every one in their order . The Ancient I atines used the word Templum , to signifie any open place , whence there was a faire prospect on every side , as it were Tu-emplum ( i. ad intuendum amplum spatium ) a large space for beholding . Whence the word Contemplari ( i. to contemplate ) signifieth to behold any thing without impediments . In which sense the word Temple chiefly suiteth to Heaven , because it every way lieth open to our sight , and because God from thence freely beholdeth all things : as DAVID saith ( Psal . 11. 4. and 33. 13. ) The Lord is in his holy Temple , the Lords Throne is in Heaven , his eyes behold , his eyelids try the children of men . SO LUCRETIUS , Lucida coeli Templa . Heavens bright Temple . And ENNIUS : Contremuit Templum magnum Jovis Altitonantis . The mighty Temple shooke amaine , Where Thundring Jove on high doth raigne . But because the Ancients usually chose the higher places , as hills , and risings of the ground , which yeelded pleasant prospects , to consecrate to the worship of their Gods , and by erecting of Altars thereon separated them to sacred uses , which Altars at last they encompassed with walls : it came to passe that the word Temple began properly to signifie a building reared for divine worship , in which sēse it is now chiefly used . Yet it appeares by CICERO , that the Senate-house ( whither the Senate assembling for consultation , came as it were , into Gods presence ) was graced with the name of a Temple ; The Senate-house is the seate , and Temple of publique Councell , saith he : and in another place ( Pro Milone ) he calls the Senate-house , the Temple of holinesse . The Poet also speaking of the inward recesses , and secrets of the mind ( chiefly in those that are wise ) calls them the Temples of the mind ; from whence the mind , as from an high watch-towre , beholdeth all things , and determineth of them according to that which it discovereth in them . Whence LUCRETIUS againe termeth the very learning of wise men High-reared Temples , in that commonly knowne verse , Sed nil duloius est , bene quam munita tenere , Edita Doctrina Sapientum Templa serena , Despicere unde queas alios , passimque videre Errare , atque vias palantes quaerere vitae . Thus in English : No worldly pleasure may conspire With this : well fenced to possesse Faire Wisedomes Temple ( beauties rare ) High rais'd on learnings solidnesse ; Thence you may see , how others goe astray ; As men bewildred groping for the way . And this is the first reason , why we have thought fit to entitle this our new Encyclopaedie , or generall comprehension of knowledge , with the name Temple , because preparation is here made of an universall structure , as it were , from whence mans mind turning to every side , may with pleasing contemplation looke upon every thing in the world , visible and invisible , temporall and eternall , so farre as they are revealed . Another reason there is of farre higher consideration , which the holy Scripture it selfe suggests unto us . Because whatsoever that eternall Wisedome hath stiled his Temple , his Habitation , his House , his Tabernacle and Sanctuary , is all here represented . Now God hath called by the name of his Habitatation , 1. His eternity , Isaiah 57. 15. 2. This world consisting of the Heaven and the Earth , Esay 66. 1. 3. The house which was built unto his Name , 1 King. 5. 5. 4. The humble and contrite heart , Esay 57. 15. 5. The Church , 1 Tim. 3. 15. 6. Christs humanity , in which the fulnesse of the Godhead dwelleth bodily , Coloss . 2. 9. That all which may be here truly represneted is our earnest endeavour . We will adde a third reason also of no small moment . Because there may , and ought to be the same ends , and uses of this Temple of Christian wisedome , which were of that materiall Temple in the old Testament . Now we may observe in the Scripture a fivefold end , which God had in his appointing of the Tabernacle by MOSES and the Temple by SOLOMON , which are , 1. That Gods people might be kept in the unity of faith , that is , in the worship of that one God , by that solemne assembling into one place , which God himselfe had chosen . 2. That by hearing the law taught , and beholding the outward grace of the ceremonies , they might be brought to learne the reasonable and inward worship of God. 3. That by solemne rehearsall of Gods many favours , they might be incited to love God , and praise his Name . Thence it is that they were commanded to enter into his gates with thanksgiving , and into his Courts with praise , and to blesse his Name , Psal . 100. 4. 4. That they might kindle and nourish mutuall concord , and charity among themselves , as fellow servants of the same God. 5. Lastly , that by this meanes also they might have their minds the more erected in hope of the life to come ; where God shall be for ever praised in that great assembly of elect , both Angels and men , before his Throne . Now this fabricke of the Temple of wisedome tends to the very same ends . 1. That all Christians may the easier meet in , and maintaine a mutuall consent among themselves in one Catholique and saving faith : being instructed the same way , upon the same grounds , concerning the same God , and to the same end . For that holy way of Sion , which is so plaine in it selfe , that even fooles cannot erre in it , Esay 35. 8. is here most plainly taught . 2. That by a rationall contemplation , and comparing of Gods words , and workes together , all might learne to observe the greatnesse of all the workes of God , and how wisely they are made , ( Psalm . 104. 24. ) to the end , that wee who are Gods Image , may learne to expresse wisedome in all our actions . 3. Care , as it may , ought to be taken , for those , who desire to behold this Temple of wisedome , that they may not want helps for the stirring up the like affection in them , that DAVID had , when the contemplation of Gods workes moved him to say , The glory of the Lord shall indure for ever , the Lord shall rejoyce in his workes : I will sing unto the Lord as long as I live , I will sing praise to my God , while I have my beeing , ( Psal . 104. v. 31. 33. ) 4. Neither is there any reason why we should despaire of greater concord among men , if they could be brought to a more generall consent in their opinions concerning the same things . For if all men would well consider of this , that they are all directed to the same end , by the same Creator , and led along in the same common wayes ( although there be some variety in particulars ) it is likely enough that they would be more ready to commit their course to this divine Providence , rather than by fruitlesse reluctancie to disturbe it , which will produce no other issue , than that at last , whether they will or no , they must be brought into order in their eternall confusion . 5. Lastly , this Temple of wisedome may be also fitted for the stirring up both of the hope , and desire of the life to come , if in this generall survey of things it be plainly manifested , how all things spring out of eternity , and returne thither , and consequently that those who settle their affections here , do nothing else , than catch at a vaine shadow . Thus farre have we shewed , why this Theater of wisedome may well passe under the name of a Temple . The next is , why wee entitle it not wisedome simply , but universall wisedome , and Pansophie ( according to the Greeke . ) I will not here produce examples of others ( as of LAURENBER GIUS , and ALSTEDIUS , who commendeth five sorts of things to be knowne , to him that desires to be , and to be accounted generally wise and knowing Archilog . cap. 1. ) Our owne ground is sufficient , which is threefold , taken from the subject of this wisedome , the object of it , and the manner of teaching it . As for the subject , it hath beene the custome of former ages , not to suffer the mysteries of wisdome to be published in vulgar languages , for every ones understanding , but in strange and forraine languages ( as the Latine and Greeke ) which must be of purpose learned for them : by which meanes wisedome it selfe was esteemed the peculiar treasure of such onely , as had accesse unto those fountaines : But wee claime it as the publique possession granted unto all mankind , which ought to be recovered to their common use and behoofe . And our earnest desire and suit is , even by the glory of God , that some course may be sought , and discovered , that all in generall , even the meanest sort of people , may be able to behold , and adore the prints , and footsteps of the goodnesse of their Creator , expressed even in all things , which they either see , heare , taste , touch , do , speake , or think . And this is the first reason , why wee call it not ( simply ) wisedome , but wisedome generall for all men . Concerning the object of wisedome , it hath hitherto for the most part beene parted among the learned , one undertaking Philosophy , another Divinity , a third Physicke , and some the Lawes , rejecting all other care , or respect of common Truth . And againe , in Philosophie one chooseth this part , another that , to busie their thoughts about , not so much as comming neere the threshold where the others dwell . Whence it cometh to passe , that most mens knowledge is but particular , yea and partiall too , which is farre worse . For they must needs sever into parts , that agree not in the whole , and they easily become the founders of Sects , who understand not how Truth , which differs not from it selfe , spreads it selfe upon the same stocke . But wee protest to the world , that neither order the bond , nor truth the soule of things , can be perfectly knowne , unlesse from a generall comprehension of all things . The order or things cannot be perceived by those , that bounding themselves in the compasse of one or two , neglect their coherence one with another . Neither can hee comprehend the full Truth of Things , who observes not , how Truth still retaines its own form in its infinite diffusions . We wish therefore , that the whole orbe of Things and humane knowledge being taken , the true centers of essences may be found , by an exact measuring of the proportion of all things among themselves : that so venerable Truth discovering its amiable face to us in abstract formes , wee may be the so oner acquainted with it , when we meete it concrete in particular Things . And hence may easily be gathered , how little that divorcing of Divinity from Philosophy , and of Philosophy from Divinity , which is every where to be found , liketh us . For Divines for the most part thinke it their duty to intend nothing , but Divinity : & on the other side Philosophers fixe themselves so to the speculation of nature , that they forget Divinity , yea even God himselfe . Hence it comes to passe that many Philosophers through disuse of God , and religion fall into meere Atheisme ; againe , some Divines loath and detest Philosophie , which is very injurious , as the other is horribly impious . For God , who is the Author as well of his workes , as of his words , will ( as he may well be ) be acknowledged and honoured in them both . And he instructs us both by his words , and also by his workes , which wee here meete withall in this present life , that he may prepare us for that which is to come . Therefore he doth not onely injoyne us to hearken to his voyce ; but also to behold his workes . That we may therefore reconcile Philosophie to Divinity ( that is , Gods workes to his words , or Truth impressed in Things to Truth expressed in words ) and so may make reason subordinate to faith ; Our Counsell is , that among Christians , neither Philosophy , nor Divinity may be taught severally , but both joyntly , which is Pansophie . For this will be our perfect wisedome , to be wise for the life to come , and to avoid folly here : to have an eye to God , and the life to come , and yet to observe , how we are here encircled with his Majestie diffused over all . But some may say ( and some have already vented such speeches against us ) By this your Pansophie , Divinitie will be confounded with Philosophy , Divine wisedome with humane , & a medley will be made of heaven and earth I answer , 1. Seeing they are not confounded in learned mens understandings ( there being many excellent spirits , that are deeply insighted both in sacred and profane knowledge ) what reason have wee to feare , that they will be confounded in bookes ? 2. Distinct things may be so distinctly handled , that though they goe together , they may still remaine inconfused . 3. How comes it to passe that they are not confounded in the sacred Scripture , seeing it doth not onely declare heavenly and eternall things , but oftentimes falls upon things of this life ? You will say , But this is subordinately to the life to come . True ; and this is the same , which we would have done in this booke of Pansophie , that all things contained in the world may be put in subordination to heaven , and that all humane knowledge may be subservient to that , which is according to Godlinesse . And this for a threefold end . 1. That the children of God may not be ignorant of those things , which the wise men of this world so much admire , and set up their rest upon : and that worldlings themselves may be unsettled from them , when they see , that though wee understand them , yet we find other more excellent things , which are stronger attractives of our affections . 2 Because the workes of Nature , and the various mysteries , which lie couched therein , are not intended so much for wicked and profane men , that they onely should feed on such dainties : but rather that they should delight the children of God , Angels and Men , for whom this so admirable Theater of his power , wisedome , and goodnesse is discovered . Let us therefore make use of this our right , and rather sit ourselves in this Theater in a rationall contemplation of all things , than surrendring our places to suffer it wholly to be possessed by such as are profane . Lastly , wee would have all things ordered together , and respectively subordinated one to the other , that by all inferiour things the mind may by degrees be raised to all things more sublime . For it is certaine , that there can be no commodious assent unto the height of things , but by degrees ; and this is as certaine that all Naturall things ( as also artificiall ) are as Alphabeticall elements to the children of God , whereby they are prepared for to read , and understand better the higher dictates of the Law of God. Which DAVID sheweth , where he telleth us , that much is to be learned out of the ordinary course of Heaven and Nature , but much more by the prescript of divine Law , Psal . 19. The third reason why wee would have the word Pansophie used , is drawne from the more ample way of handling things , than can be used either in Philosophie , or Divinity severall by themselves . For that which ARISTOTLE required in a wise man , ( who should as much as is possible , know all things ) the same is necessary in Pansophie . I meane universality of Principles , A continuall and well ordered series of Things without interruption , from the beginning to the end , and infallibility of Truth . The Principles which are here laid , are truly universall , whereby all demands may be satisfied , Sense , Reason , and Divine Revelation . The method , which is here taught , is as easie as may be , beginnnig from things most certainly knowne , untill it end in those which are most obscure , yet with such a perpetuall gradation , as is without either gap , or breach . Whence the third issueth of it selfe , I meane , certainty of knowledge , and Truth , whereby the learner , being alwayes in the light , seeth assuredly , that he goeth forward , and not backward , without either stay or doubt , and knowing he knowes , that he knowes , and that he is not deceived . Seeing therefore that vve teach , hovv all men may be altogether vvise in All things ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) vvhy may not that vvhich vve teach be called , and esteemed Pansophie ? But vvhat is the reason , vvhy vve call it not onely Pansophie , but Christian Pansophie ? First , because they onely can frame Pansophie , or reap fruit by it , vvho are furnished vvith sufficient principles , such as are Sense , Reason , and Faith in Divine Revelations . But Christians onely have the world in their eyes , Gods word in their mouthes , and his Spirit in their hearts , according to the promise , Isaiah , 59. 21. And therefore AUGUSTINE argues very strongly , that onely Christianity is true Philosophie , ( lib. 3. contra Academ . cap. 19. ) Secondly , all pious and faithfull Christians , even the simplest of them , in as much as they are good Christians , are possessed of this Pansophie . Because they relish heaven more than earth , eternall things more than temporary , and do possesse Christ , ( in whom all the treasures of wisedome are hid ) mystically indeed , yet truly in like manner , as every seed doth truly containe in it selfe the whole tree , or herbe , with their fruit . But perhaps this might have rather beene called Humane Pansophie , because ( according to the intention of it , which is universall instruction , leading from universall , and easie Principles to those things which are more obscure ) it ought not to be appropriated to Christians onely , but so disposed , that all men may partake of it , that ( if God so please ) it may be a means of enlightning , and convincing the minds of unbeleevers : As also to cleare our selves from all imputations of inconsideratenesse in attempting things above the Sphere of humane abilities ; Though indeed we urge nothing but humane , that is , things possible , and due to man. To conclude , whether this or the former Title pleaseth best , it mattereth not much : for our part , we thought fit to use the word Pansophie for this onely end , because we desired to sharpen mens appetites toward wisedome , that All men in All things may altogether seeke to fill their minds with Truths and realities , rather than with the smoke of fancies and opinions . Laying aside this consideration , we care not though it be called Aristosophie , or Chrestosophie , ( i. excellent and choyce wisedome , or about such things as are excellent ) yea even ignorance : For wee are very willing with SOCRATES to professe , that wee know this onely , that wee know nothing : As the Apostle saith , If any man thinke that he knoweth any thing , he knoweth nothing yet as he ought to know , 1. Corinth . 8. 2. The next thing we are to speake of is , why we say , that the structure of this Temple of Pansophie , is framed according to the Rules , Lawes , and Idea's of God the supreme Architect ? The Reason is at hand : Because we follow in the generall dimensions , the severall parts , their situation & use , the very pattern which Gods wisdome it selfe did before delineate . First to MOSES for the erecting of the Tabernacle : then for SOLOMON in the building of the Temple : Lastly , to EZEKIEL for the glorious restauration of the Temple , that was demolished . For first God speakes thus to MOSES , Exod. 25. 8 , 9. Let them make mee a Sanctuary that I may dwell amongst them , according to all that I shew thee , &c. and vers . 40. And looke that thou make them after the patterne which was shewed thee in the Mount. Againe , God sent ( by the Prophet Nathan , as is probably held ) the patterne of the Temple , and all the parts thereof to David , who delivering it to Solomon , charged him not to depart from the forme thereof , protesting thus to him , 1 Chron. 28. 19. All this the Lord made mee understand in writing by his hand upon mee , even all the workes of this patterne . Lastly , he shewed to Ezekiel the forme of the mysticall Temple ; that is , of the new Church under Christ , with expresse charge to be attentive in the receiving of it , and to declare it all unto the house of Israel , Ezek. 40. 4. Now we must observe , that every latter draught was more full and perfect than the former . Not as if God gained skill by continuance of time , and practise for the mending of his workes ( as is common with men in building , that their latter devises please them more , and are better than the former ) but because hee would therein prefigure the State of the Church , as it was to improve with time . For it was for our sakes , not his owne , that these things were figured out to us . The Tabernacle of Moses therefore consisted of three parts , the Court , the Sanctuary , and the Holy of Holies , as appeares in the 40. Chapter of Exod. The Temple of Solomon contained without the inward , and last space , ( the Holy of Holies ) three outward spaces , the Court of the Common people , the Court of the Levites , and the Court of the Priests : and lastly , the Holy of Holies , which might be entred by the high Priest onely once every yeare . The structure of Ezekiels Temple consisted of the same number of parts ( though of more walls and gates ) but of a diverse situation . For Solomons Temple was built upon Mount Moriah , but onely on the plaine thereof : but the outward parts of Ezekiels Temple , were situate on the side of the hill , every more inward Court being raised certaine degrees above the other , so that the Temple it selfe , that is , the Holy of Holies being pleasantly seated on the very top , yeelded every way a most refulgent splendor . Which divers structures of Gods dwelling places amongst men , did typifie the various increases , and enlargements of God Church , as well in regard of its spreading among many peoples , and tongues , as also in respect of knowledge , which was to be encreased according to the Churches ages . For the Church hath its ages as well as the world , infancie , youth , middle age , declining , and old age : which last , as it brings decay of bodily strength , so also it perfects the vigour of the mind : in regard that then the temper of the body declines to drinesse , whereby the animall spirits become more fixed , and the mind more sedate , and quiet in its motions . Seeing therefore it is very fitting , that the Church of the New Testament should be of ripe understanding , especially now the world is drawing towards old age , ( 1 Cor. 14. 20. Eph. 4. 14. ) We have therefore borrowed for this Temple of Christian wisedome the forme of the draught of the last Temple given to EZEKIEL : distinguishing the whole worke of Pansophie into seven severall parts , in every one whereof severall things may be presented to the beholders view , that so mens minds being raised from baser things to those which are more sublime , may at last attaine to its Holy of Holies , that is , Gods blessed eternity . But how this may be drawne from the forme of EZEKIEL's Temple , remaines now to be explained . I. First , EZEKIEL declares briefly , and in generall , what he saw in the visions of God ; to wit , 1. A City scituate upon a Mountaine , the place of that most magnificent Temple , which hee was about to describe , chap. 40. vers . 2. 2. A man standing by him provided with measures , and rules , who should shew him all those things , exhorting him to listen , and behold , and to set his heart upon those things which should be shewed him , vers . 3. 4. 3. The compasse of the Temple , or the outward wall , with the measures of its breadth , and height , v. 5. II. Next he describeth the gate of the Temple , which was onely one in the whole compasse of the Temple , and that on the Easterne side thereof , v. 6. to the 17. III. The first or outward Court , which was called the Court of the people , because all the people might come into it , is described , v. 17. to the 28. which had three gates , through which the ascent was by seven steps unto the pavement of that Court , v. 6 , 19 , 22 , 26. IV. Then hee describeth the middle Court , where the holy instruments were kept , and preparation made by the Levites , as was fitting , for legall sacrifices , and oblations : the description whereof may be found from the 28. vers . to the 44. And we must observe , that it was higher by eight steps , than the first Court , as appeares by the Description of the Gates thereof , v. 31 , 34 , 35. V. Then followes the inward Court , wherein was the Altar of burnt-offerings , with other necessaries for making of atonement ; wherefore it is called , the Court of the Priests . The Description thereof is , v. 44. to 48. VI. The Temple it selfe , called the Holy of Holies ( chap. 41. v. 4. ) is described , from the 48. vers . of the 40. chap. to the end of the 41. chap. and the scituation thereof upon the very top of the Hill , chap. 43. v. 12. Therefore in the Description of the Porch thereof ( chap. 40. v. 49. ) mention is made of steps , yet without any expresse number , how many there were . In the Temple it selfe , or House of the Lord , nothing is mentioned besides the Cherubims , and Palme-trees ( chap. 41. vers . 20 , 21. ) and the Table which is before the Lord , ( v. 24. ) VII . Lastly , after the setting downe of the Ordinances for Gods worship in this new Temple ( chap. 43 , and 44. ) and the forme of politicall government among Gods people ( chap. 45 , and 46. ) he comes at the beginning of the 47. chap. to describe the river of waters issuing out of Gods Temple through those three Courts , and from a small beginning rising to a very great depth , and how from thence it was diffused over all the earth , giving life and fruitfulnesse unto all things . Now if wee forme the divisions of the structure of wisedomes Temple according to this patterne , it will also consist of seaven parts . I. In the first part shall be generally handled by way of preface , 1. What manner of booke this Pansophie is , and what end , and use there is thereof . 2. What are those helps which Gods goodnesse hath supplyed us withall , for the furnishing of universall wisedome . 3. What is the generall forme thereof . II. In stead of the Easterne gate , we will have a Systeme , and collection of such common Notions , as are of themselves obvious to all mens understandings . For our mind being the image of that high God , from whom all things derive their essence , is composed of harmony , and furnished with inbred rules , for the discerning of Truth from falshood . And these Rules are certaine common Truths , which need no proofe , because as soone as they are uttered , every sound understanding doth admit them freely . But other particular things , which are subject to any question , are examined by these , and either allowed or rejected . Now a sufficient store of such common and obvious notions will prove a truly sacred Gate for our easie , safe , and speedy entrance into the knowledge of all things . III. The Court of the people suggesteth to us the third part of Pansophie , which treats of such things , as fall under our senses , the visible world , with all visible creatures therein contained ; and such things as are by Nature effected in them , or with relation to them . For the Gate of common Notions openeth hither immediately , that common truth being already tasted of , may be farther sought , and found in such things as are neere at hand , and may be seene , and felt : which is a very easie and certaine step to the discovery of things more remote . And here men shall learne the knowledge of naturall life , and of such things , as are requisite for the prolongation of it , that so they may have skill , and ability to preserve , and draw it out by naturall meanes , as long as their destiny suffereth them . IV. The middle Court shall be paralleld by the fourth part of Pansophie , which explaines such things as are subject to reason , or the Intellectuall world , that is , all humane workes , which are , and may be effected by wit and Art , and all things which humane understanding reacheth unto . The nearest entrance hither is out of the Court of Nature : for all that our art and wisedome can effect , is either to imitate the course , or amend the defects , or supply the wants of Nature . In this Theater men may learne wherein they excell brute beasts , to wit , in the right use of Reason , in prudent disposing all sorts of affaires , and in the benefit of speech . In a word , here they may find how to live a true rationall life , as well in respect of themselves , and other men with whom they converse , as of all other creatures also . V. The innermost Court supplies us with the fift part of Pansophie , wherein men shall be brought acquainted with themselves in their inward man , and taught to lead a divine , and spirituall life . For here man shall behold that part of himselfe , wherein he most resembled God , that is , the absolute freedome of his will. So as being beforehand stored with provision from his senses , for the knowing of all things , and the light of reason to direct his judgement in them , he might now like a King of unbounded power , freely embrace , or refuse things according as they were represented , or concealed by the senses , and either approved or rejected by reason . For this is the greatest height of dignity , that creatures can be raised unto by their Creator : as God expresseth in his consultation concerning the creation of man : Let us make man according to our Image , who may have dominion over the fish and birds , &c. that is , that he may do according to his owne will. For it was requisite for the perfection of the world , that besides elements , stones , plants , and brute beasts , and such like , which have their actions assigned them by nature , and act onely according to the force of their naturall instincts , there should be also some more noble Creature , who should be master of his owne , both actions and inclinations . Besides it makes much for the glory of God , whose wisedome discovers it selfe farre more conspicuously in over-ruling such creatures , as are acted by their owne wills , than in such as are by nature determined to their actions . And hereby God prepared a way to manifest the depth of his goodnesse in rewarding voluntary obedience , of his justice in punishing of sinne , and lastly of his clemencie in restoring this most excellent Creature after his fall . Therefore he is the adequate object of the full discovery of Gods wisedome , MAN : who bethinking himselfe of his former height of dignity , will the easier acknowledge the grosnesse of his fall into that bottomlesse gulfe of misery : from whence there was no other recovery , or restitution to his former dignity , unlesse God himselfe should condescend to tye him to himselfe by a stronger bond , in a new and eternall union . In this part of Pansophie therefore , Man shall behold those great and profound mysteries , which are hid from the eyes of the world , of his internall Generation , Degeneration , and Regeneration : together , with those admirable secrets of God , in mans creation , redemption , and sanctification , in Gods governing him , or giving him over , in his salvation or damnation : and shall learne ( being drawne out of the depth of perdition , and restored to God , and to himselfe ) hereafter to deny himselfe , that is , by resigning his liberty of will unto God , to commit himselfe to the rule , and guidance of his spirit : in a word , to adhere close unto God , and to live a true spirituall life . Therefore the content of this part of Pansophie shall be that knowledge , which is described ( Prov. 30. 3. ) to be the wisedome of the holy , and ( Psal . 51. 6. ) hidden wisedome , and is made to be the abstract summe of all wisedome ( Job 28. 28. Eccles . 12. 13. ) which is hidden from the wisemen of this world ( Matth. 11. 25. ) that so it may plainly appeare , how farre the knowledge conferr'd upon the Church , excels all the learning of Philosophers , and how high Gods house is raised upon the top of other mountaines , Isaiah , 2. 2. VI. The last , and most secret part of the Temple , called the Holy of Holies , shall be here answered by the sixt part of Pansophie , wherein the GOD of GODS shall be seene in habiting his owne eternity : so farre I meane , as in this life he discovers himselfe , and his infinite and eternall Majesty , and Glory , to such as he predestinates , and invites unto the eternall fruition of himselfe . In this Theater , Man by beholding his owne , and the worlds originall draught , shall find how truly all Gods workes do represent him , though in their severall manner and measure : and yet how every thing , that can be found in the creature , either good , beautifull , pleasant , or desirable , is in God in an infinitely more excellent manner . The fruit whereof will be , that being ravished with the taste , and sweetnesse of that eternall blisse , he may know how to do nothing else , but even to melt in delight and love of his God , and to yeeld himselfe wholly to be his habitation , that so passing comfortably this present life , he may by the gate of death enter into eternity . VII . Lastly , from that River of waters issuing out of the Temple , and diffusing themselves over all the earth , we will derive the last part of Pansophie , which unfolds the right use of the waters of true wisedome . I am not ignorant that by those waters proceeding out of EZEKIELS Temple , the course of the Gospell is disciphered to us , which was but still and calme at the beginning , afterward by degrees receiving such large encreases , as it was not to be stayed by any opposition , like a river , that breakes over , and washeth away all dammes , and ramparts , that can be raised against it . Yet it plainly appeares also , that wisedome is compared to waters , The law of the wise is a fountaine of life , saith SOLOMON , ( Prov. 13. 14 and 14. 27. ) and chap. 18. 4. The words of a mans mouth , are as deepe waters , and the welspring of wisedome as a flowing brooke . The Sonne of SYRACH brings in wisedome , thus speaking of her selfe , I came out as a brooke from a river , and as a conduit into a garden ; I said , I will water my best garden , and will water abundantly my garden-bed : and loe my brooke became a river , and my river became a Sea , Ecclesiast . 24. 30 , 31. Therefore in this last part of Pansophie it will be our work to consider of , and designe such fit channels , as may convey these waters abroad on every side , that so the vast Commons of humane affaires , together with the private garden-plots of every ones soule , and the whole Paradise of the Church may be therewith watered . And this among others is the reason , why we sayd , this Temple of wisedome was to be consecrate to Christs Catholique Church gathered , and to be gathered out of all nations , to wit , 1. Because she as a mother may justly challenge from her children , whatsoever they are able to invent , or do for her honour and comfort . 2. Christ saith , Matth. 5. 19. Men do not light a candle , that they may set it under a bushell , but upon a candlesticke , that it may give light to all that are in the house . Now this light of universall wisedome ) which puts every thing in subordination to its true end ) is as it were Gods candle , and must therefore be set up in his house , which is the Church , that it may give light to all . 3. This house of the living God , the Church ( as it is called , 1 Tim. 3. 15. ) is built after the same patterne , according to which this Temple of wisedome is reared : so that by beholding hereof , she may be advanced much in knowledge of her selfe . According to to that in Cantic . 1. 8. If thou know not thy selfe , O thou fairest among women , goe thy way forth by the footsteps of the flocke , &c. For here by these continually deduced footsteps of Things , the Church is guided the right way to the discovery of her owne , and her eternall Spouses comelinesse . And seeing that the manifold wisedome of God is made knowne unto Angels by the Church ( Eph. 3. 10. ) we ought also to take speciall care , that the Church in contemplation of her selfe , Angels , and of God , may have all advantages supplyed her , for her promoting in the knowledge of this manifold wisedome of God. 4. But chiefely because God hath foretold , that the Glory of his new Temple ( the Church of the New Testament ) should be most conspicuous in the last times , and hath promised a large affluence of light and blessing to it . For thus hath God declared by the Prophets , ISAIAH and MICAH , and by divers others , at severall times , and twice in the same words , that he might manifest the certainty of his decree : It shall come to passe in the last dayes , that the mountaine of the house of the Lord shall be established in the top of the mountaines , and it shall be exalted above the hils , and all Nations shall flow unto it , &c. ( Isaiah 2. 2. Micah 4. 1. ) And it shall come to passe in that day , that the mountaines shall drop downe new wine , and the hils shall flow with milke , and all the rivers of Judah shall flow with waters , and a fountaine shall come forth of the house of the Lord , and shall water the valley of the choyce Cedars ( Joel 3. 18. ) For living waters shall goe out from Jerusalem , halfe of them toward the former Sea , and halfe of them toward the hinder Sea , in Summer , and in winter shall it be . And the Lord shall be King over all the earth : in that day shall there be one Lord , and his name one . Now because these things remaine yet to be most certainly fulfilled , men should be stirred up , by all meanes possible , not onely to behold , but also to promote , as much as in them lies , this glory of the house of God , to enlarge the Churches bounds , and to derive such rivulets from Gods streame , as may water even dry places , which were never yet moystned with this heavenly dew , that at last all with one accord , standing ( as it were ) upon a Sea of glasse with harpes of God in their hands , might begin to sing the song of MOSES the servant of the Lord , and the song of the Lambe saying , Great and marvellous are thy workes , Lord God Almighty , just and true are thy wayes , thou King of Saints . Who shall not feare thee O Lord , and glorifie thy Name ? for thou onely art holy , for all Nations shall come and worship before thee , for thy judgements are made manifest , Revel . 15. 2 , 3 , 4. And now I beleeve it appeares sufficiently what manner of booke it is , that wee would have compiled , and what are our reasons for the urging of it . Let therefore all feare , and suspicion of confounding sacred and prophane things together be utterly banished : For first , all things are pure to those that are pure ( Tit. 1. 15. ) The gold and silver which was gotten away from those impure Egyptians , did not at all defile the Israelites , or the Tabernacle . Againe here is no confounding of things together , but provision is made of remedies against those confusions , which so much distract mens minds by a distinct and graduall knowledge of all things , which may , or ought , or are worthy to be knowne . Therefore first we declare such generall and knowne truthes , as are cleare of themselves by the testimony of common sense : next such things as fall under the outward senses to be seene , or felt without any errour , or mistake : afterward such things , as are rationally , and certainly deduced from sensuall apprehensions , but with an application of their truth also to sensible Objects : Lastly , those things , which Divine revelation imparts to us , and faith onely receives ; but so , that Sense and Reason may also beare record unto God , and the truth of things invisible revealed to us , may be acknowledged in the analogie of such things as are visible , that the voyce of eternall Truth uttered from all sorts of things , may be found to agree in one eternall harmony . This confusion therefore , beeing so harmonious , is nothing else but perfect order . But they object , Christ taught no such matter , he onely declared the way of Salvation . Answ . 1. Why do you then by your selves , or by others take care to have your children instructed in the meaner things of this life , as in Arithmeticke , Logicke , and other sorts of learning ? 2. Be it so , that Christ taught not these things , it is most certaine he forbad them not , but rather signifies unto us , that we ought not to be ignorant of them , in that he so often borrowes from things naturall , and artificiall , both the occasion , and the manner of unfolding spirituall mysteries ; thereby declaring to us , that there is such proportion betweene things visible and invisible , that these cannot be easier understood than in reference unto them . Therefore they would be wiser than Christ himselfe , who restraining themselves onely to spirituall , and heavenly things , reject from the study of Christianity , all such things , wherewith ( as they terme them ) worldlings imploy themselves . If indeed they do so imploy themselves , and settle their rest hereupon , yet wee ( alwaies mindfull of our plus ultra ) will not be imployed therein , but imploy them as steps and degrees for our more easie and speedie attaining unto things of an higher value . 3. If Christ taught not such things himselfe , yet he hath taught them by others : and if not then , yet now at least he teacheth them . For , he is the same yesterday , to day , and for ever , ( Heb. 13. 8. ) to wit , that wisedome of God by which all things are made , ( Prov. 8. v. 22 , &c. ) Therefore whatsoever wisedome , light , or order , is any where , or in any time , or person to be found , it all comes from him , and is derived out of his treasury . When hee came into the world , his worke was not to speed forward these things of smaller moment , but that he might give his life a ransome for many ( Matth. 20. 28. ) Therefore he committed the writing of the Gospels , and constituting of outward order in his Church unto his Disciples care , promising to be with them , and their successours , even unto the end of the world . Therefore this worke , if profitable , or what ever good thing otherwise shall at any time breake forth , even unto the worlds end , must be all accounted to proceed from Christ , who maketh every thing beautifull in his time , Eccles . 3. 11. Now if our designe for the rearing up this Temple of Universall wisedome do go forward , it will be meete for us to consider , 1. That ( according to DAVIDS instructions to SOLOMON ) the Temple to be builded must be great , and magnificall , of fame and glory throughout all countries ( 1. Chron. 2. 5. ) Therefore workemen should be sought out , who are worthy of such employment , and who are skilfull to find out every thing that is thereto necessary , 2 Chron. 2. 7. 14. 2. SOLOMONS Temple was builded by Gods command upon the mount Moriah , which signifies the vision of God : and the ground-worke of wisedomes Temple shall likewise be the vision of God ; that is , all visible things shall be used as Perspectives for our minds , to behold the invisible Ruler of the universe , with his power , wisedome , and goodnesse , richly mantling over all things . 3. The matter whereof SOLOMONS Temple was built , was of three sorts , stones , wood , and metals : the stones were all of great value , as marble , and pretious stones : the woods were fat , and odoriferous , as the firre and the cedar : the metals most pure , as gold perfectly refined . The matter of wisedomes Temple shall be supplyed out of the store of three sorts of principles , Sense , Reason , and divine Revelation ; of which Sense resembles the nature of stones in the grossenesse of its perception ; Reason for its ever flouring quality , may well be compared to the spreading of trees : and Gods word , which remains for ever , is like unto pure & incorruptible gold . 4. Of the stones were made the walls ; of the woods seeling for to cover the walls : and the seeling was over-laid with plates of gold , ( 2 Chr n. 3. 5 , 6 , 7. ) Moreover , the marble floore there of ; ( 2 Chr. 3. 6. ) was over-laid with gold , ( 1 King. 6. 30. ) but the sacred vessels , the Altar , the Table , the Candlestickes , the Lamps , the Censers , all were made of most pure gold , ( 2 Chron. 4 19 , &c. ) So the foundation , and walls of wisedomes Temple shall be reared onely of such Truthes , as are palpable & evident to the sense , to which reason shall supply the causes , why every thing must needs be so , as it is : and lastly , the lustre of divine testimony shall thereto be added , that truth may every where retaine its native majesty . But the sacred furniture hereof , which hath reference to the mysteries of faith , and salvation , shall be the most pure gold of the Oracles of God. 5. SOLOMONS Temple was built of stones , that were hewed perfectly aforehand , so that there were neither hammer , nor axe , nor any iron toole heard , while it was in building , ( 1 King. 6. 7. ) So in the building of wisedomes Temple , it will be very unseemly , to have the noise of disputes , and brawles heard ; it is more fitting , that it should be reared of Truth already squared ; that is , not of such tenets , and opinions , as are promiscuously taken upon trust , and when they come to be laid in the building must then be new hewed , and squared to fit them for the understanding , and to bring them to some similitude of Truth ; but such as being exactly wrought in the shop of Principles , come forth without any crackes , ruggednesse , or other inequality , so that being applyed , they fit fully on every side , with things going before , with , and after them . By this only meanes can Truth be settled in the light , and recovered from contradiction . 6. The parts of that materiall Temple were of most exact proportion , and therefore in the story of the building thereof , you may find every where mention made of numbers , and measures , ( 1 King. 6. ) And the Angel , which was to imforme the Prophet concerning the building of the mysticall Temple , came provided of a line of flaxe , and a measuring reed ( Ezek. 40. 3. ) In like manner , in this Temple of wisedome all things must be reduced to such an universall Symmetrie , that the wandring thoughts of our minds may be contained in their just , certaine , and immoveable bounds . 7. There were added artificiall ornaments by graving , and embossing of Cherubims , Palme-trees , and Flowers , ( 1 King. 6. 29. ) Answerable thereunto this Temple of wisedome must be framed in an apt method , and elegant stile , that so the outward palate may be therewith delighted , as much as may be . 8. All things contained in the compasse of that Temple were holy , ( for the outward wall thereof onely , was to separate the sacred from that which was prophane ) Ezek. 41. 20. So let every thing that comes into the content of wisedomes Temple be holy , erther in it selfe , or else in reference to sacred uses , I meane , as a step for our easier finding , and attaining our ends , which are Gods glory , and our eternall blisse in him , to which all things , both great and small , every one in their severall order are here directed . 9. And as God for the encouragement of those who did reedifie the ruined Temple of Jerusalem , promised them abundance of blessings together with his presence , and assistance , ( Hagg. 1. & 2. ) the same may the builders of wisedomes Temple be confident of , according to that promise of Wisedome from above , I love those that love mee , and I will fill their treasures , ( Prov. 8. 17 , 21. ) 10. Lastly , according as when the builders laid the foundation of that materiall Temple , the Priests and Levites stood in their apparell with Trumpets , and Cimbals to praise the Lord , and all the people shouted with a great shout , while they praised the Lord : ( Ezra 3. 10 , 11. ) So it will well become all good Christians that are any way privy to this pious designe , to add their good desires , and prayers , while the foundation of Wisedomes Temple is in laying , that this worke begun in Gods name and feare may happily go forward unto his praise , saying , Blessed be the name of the Lord from this time forth , and for evermore , from the rising of the Sunne to the going downe of the same the Lords Name be praised , ( Psal . 113. 2 , 3. ) THE SEVERALL TITLES OF THE SEVEN PARTS OF THE TEMLPE OF CHRISTIAN PANSOPHIE I. THE THRESHOLD OF THE TEMPLE OF WISEDOME . Representing unto us the fore-parts , and outward structure thereof , together with the necessity , possibility , and easie way both of the rearing thereof , and entring thereunto . II. THE GATE OF THE TEMPLE OF WISEDDOE . Through which lieth the first and readiest entrance unto the true knowledge of all things , which are to be knowne . OR , WISEDOMES GENERALL STORE : Wherein the general kinds of all things , together with their frames , and lawes are represented to us : and that chiefly by the help of such common Notions , as are inbred in humane minds , and beeing once illustrated by examples are easily admitted thereinto , without farther proofe . From which notwithstanding all the rivulets of particular knowledge are to be derived , as from the originall fountain of truth . III. THE OUTWARD COURT OF THE TEMPLE OF WISEDOME . Wherein the visible world , and all things therein contained , with the course of Nature incident thereto , are laid before our view : to the end that man may learn to know the fabricke , & necessaries of his naturall life , & with reverence to magnifie the wisdome of his Creator . IV. THE MIDDLE COURT OF THE TEMPLE OF WISEDOME . Wherein the reasonable creature MAN , stands forth to be seene with all things , that either are or may be effected by humane understanding . To the end that Man may be brought to know the abilities of his owne mind , and to use them to the honour of God , who hath endued him therewith , and so to live A TRUE RATIONALL LIFE . V. THE INNERMOST COURT OF THE TEMPLE OF WISEDOME . Wherein the more inward part of MAN , by which he approacheth neerest unto God , is unveiled : to wit , his FREE , AND UNLIMITED WILL , together with the horrible abuse thereof , and the mischiefe ensuing thereupon , as also our recovery into the state of Salvation by Christ both God and Man. To the end that Man being restored to God , and to himselfe , may begin to lead a divine and spirituall life . VI. THE LAST AND MOST SECRET PART OF THE TEMPLE OF WISEDOME , CALLED THE HOLY OF HOLIES . Wherein is to be seene , as farre as he hath pleased to reveale himselfe , the high , and ever-to-be-adored Governour of the world , Lord of Angels and Men , JEHOVAH , God of Gods , raigning in his eternall Kingdome , and shining with infinite Majesty and Glory . To the end that Man , being brought neerer unto God by all things , and by most ardent love closing with him the center of eternall blisse , and rest , may yeeld up himselfe , as an holy , and living Temple for him to dwell in for ever . VII . THE FOUNTAINE OF LIVING WATERS OF THE TEMPLE OF WISEDOME , THAT IS , Of the use of true WISEDOME , flowing out of the Temple of God : to wit , that it may streame forth , and runne over all the earth , to fill it with the knowledge of the Lord , as the waters cover the Sea. PSAL. 43. 3. Send forth thy LIGHT , and thy TRUTH , O Lord , that they may lead mee , and bring mee unto thine Holy Hill. THE GREAT * DIDACTICK , SHEWING THE UNIVERSALL MEANES TO TEACH ALL MEN ALL THINGS : OR , A certaine and exquisite way for the erecting of such Schooles in all the Cities , Townes , and Villages of any particular Christian Kingdome , as that all young ones , whether males or females , none excepted , may be brought up in learning , polished in manners , and grounded in piety , and so may be prepared in their minority for all things concerning this present life , and that which is to come . The GROUNDS of which designe are drawne from the very nature of the things themselves . The TRUTH is cleared by instances answerable hereunto in Mechanicke Arts. The ORDER is by assigning taskes for Yeares , Months , Dayes , and Houres . And lastly , an easie and certaine WAY is declared of happily efecting these things . THE MAINE DRIFT OF THIS OUR DIDACTICK SHALL BE To discover a way , whereby Teachers may teach lesse , and learners may learne more . Schooles may have lesse noyse , tediousnesse , and fruitlesse toyle , but more ease , delight , and reall profit . The Christian State lesse darknesse , confusion and dissentions , but more light , order , peace and tranquillity . PSAL. 67. 1 , 2. God be mercifull unto us , and blesse us , and cause his face to shine upon us , and be mercifull unto us . That thy way may be knowne upon earth , thy saving health among all Nations . THE TITLES OF THE SEVERALL CHAPTERS OF THE GREAT DIDACTICK . In the Preface thereof , Magistrates , Parents , and Schoole-masters are earnestly exhorted to the diligent education of children by divers reasons and examples . The worke it selfe containes as followeth . Chap. I. Wherein is proved , that Man is the last , most absolute , and excellent of all creatures . II. That mans chiefe good , and last end is not here , but in another life . III. That this life is but a preparation for life eternall . IV. That there are 3. degrees of this preparation for eternity ; 1. to know ; 2. to order and governe ; 3. to direct to Gods Glory , as our selves , so all other things respectively . V. That there are some seedes of those three ( Knowledge , Morality , and Religion ) naturally implanted in us . VI. That it is requisite for to make a perfect man , to for me him anew . VII . That this forming of man may best be effected while he is young , and very hardly afterwards . Chap. VIII . That youth may best be formed , or instructed in company 〈◊〉 of another : and that Schooles are necessary . IX . That youth of both sexes should be put to Schoole . X. That instruction in Schooles should be universall , and that all should be taught in every thing . XI . That we have hitherto wanted perfect Schooles . XII . That Schooles may be reformed , and brought to a better passe . XIII . That the groundworke of reforming Schooles is the observing of an accurate order in all things . XIV . That this accurate order in Schools , must be borrowed from nature . Therefore XV. Are declared out of Nature the grounds of the prolongation of life And XVI . Such things as are generally requisite , both for teaching , and learning : that is , such a certaine way both of Teaching , and Learning , that there cannot but follow a good effect . XVII . The grounds of easinesse both in Teaching , and Learning . XVIII . The grounds of solidity both in teaching and learning . Chap. XIX . The grounds of the most compendious , and speedy way of teaching , where among other things is cleared , how one Schoole-master may suffice for a * very great number of Schollers . XX. Is set downe the true method of the severall Sciences . XXI . The method of the Arts. XXII . The method of Languages . XXIII . The method of Morality . XXIV . The method of instilling Piety . XXV . It is plainly demonstrated , that , ( if we would have such a reformation of Schooles , as is according to the rules of true Christianity ) Profane , and Heathen Authors must be either quite rejected , or used with more choyce and caution . XXVI . Is set downe a fourefold division of Schooles , according to the age , and ripenesse of youth . XXVII . The description of the first Schoole under the Mother . XXVIII . The manner of the next Schoole in teaching to read their Mother tongue . XXIX . A draught of the Latine Schoole . XXX . Of the University . XXXI . Of an universall , and very accurate order of Schooles . XXXII . Of such things as are necessarily required for the bringing of this universall method into practice . FINIS . Notes, typically marginal, from the original text Notes for div A34114-e150 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Otium . Prolixity . Difficulty . Want of Truth . Learning not fitted the use life . Learning not leading us to Go * Vt in Archetypo , * Ectypo , * Antitypo . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A Gate of Languages . Unum , Verum , Bonum Notes for div A34114-e5200 * Generall knowledge , or wisdome . 1 King 19. 11 , 12. 13. * Generall wisedome . Omni sapientia . Omnes circa omnia , omnino . Doubt . 1. 2. Solut. Notes for div A34114-e7890 * Art of Teaching . * Quantovis discipulorum , &c.