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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80229	A patterne of universall knowledge, in a plaine and true draught or a diatyposis, or model of the eminently learned, and pious promoter of science in generall, Mr. John Amos Comenius. Shadowing forth the largenesse, dimension, and use of the intended worke, in an ichnographicall and orthographicall delineation. Translated into English, by Jeremy Collier, Mr. of Arts, late fellow of St. Johns Colledge in Cambridge.	Comenius, Johann Amos, 1592-1670.; Collier, Jeremy, Fellow of St. John's College, Cambridge.	1651 (1651)	Wing C5527; Thomason E1304_1; ESTC R209025	86,600	193

spirit encrease dayly and come to perfection That if their first Inventers were alive againe they should have need to turne Apprentices and be set to learne so rude were their first endeavours in comparison of this perfection to which by the labour and diligence of their successors they are at this time advanced Now we see the quite contrary in Philosophicall Sciences that they throve most of all in their first Authours and afterwards languisht so that Moderne Persons may thinke 't is enough for them even a far off to follow their foot-steps which they openly confesse who with such prayses extoll ARISTOTLE the Authour of this Philosophy as they assigne to him the Dictatorship Empire and Tribunall of Wisdome not daring at any time to go out of his track or footing Hence it comes to passe that the Sciences for so many Ages stick fast in the footsteps of the Ancients nor receive such increase as may beseeme mankinde and grow adored after the maner of Statues but finde not any promotion or advancement For if in the meane while any new thing be found out as are the knowledge of the Load-stone the Algebra Logarithmes Canons about Creeks and Gulfes Clocks or Watches the Art of Printing Bookes c. this truely is not found out by the guidance and helpe of that Ancient Philosophy but either by chance or for that more excellent and choyce wits piercing further made bold to assay something peculiar I wish to God then we might prevaile with those who devote themselves to the contemplation of things that the principles being only rightly ordained that they would give their mindes to trace the hidden truth of things in things not in bookes or the conceits of others O what faire and great hopes shew themselves of having continually more plentifull treasures of the wisdome of God digged forth which as yet are and will lye hid if men persevere in the resting on things found out and adhere onely to the cogitations and devises of others For what novelty I pray you can he finde out who keepes himselfe only in the wayes where an infinite go by perpetually What gold can he get out who ties and enslaves himselfe to a veine already exhausted by others even to the least parcell or crum or that tries mettally earth over againe which hath been a thousand times refined in hope of drawing something out of it still It concernes therefore Philosophers that leaving these emptyed Mines they open themselves new passages to finde out the treasures of nature and art which seeing PANSOPHY both teaches and in a good part by Gods helpe performes no good and wise man who delights in the well-improving and promoting humane things can finde in his heart to envy much lesse hinder it The matter of it self speaks that 43. These of the learned who are at leasure for the disquisitions of things and institute or order disputations for the examining of opinions have need of better helpes For what is there performed worthy so great designes as polemicall bookes are hitherto writ for They dispute that they may dispute not for determining but fixing and encreasing Controversies For those usuall disputations are meere circulations or wheelings about and a worke without end which the continuance of Opinions and Sects in this our Age clashing one against another doth plainely teach All are opposed none overcome one admires at the obstinacy of another and yet no one yields what 's the reason First of all Controversies are raised without necessity through the sole itching of wits and out of a desire of renewing things or contradicting others which on each side distracts entangles and intricates the mindes of men Then started Controversies are exaggerated beyond measure every light dissent passes for Heresie whence mens spirits are offended estranged and provoked At length the very manner and way of untying knots which we as yet use proves ineffectuall For to draw out our owne and overthrow opposite conclusions we make use of Principles Canons and Rules Distinctions and Limitations which are catcht up any where or even lately feigned and devised by our selves that they may be suppositions and serve for our cause Or which verily are not yet granted to by the other Party such as the adversary seeing himselfe set upon with and pusht at he either derides or contemnes Furthermore as well from these as even from Principles which are true and yielded to by the adversary are pickt many times conclusions not by Logicall but Rhetoricall Art that is not by solid demonstration by which assent is wrested from one wil he nil he as it happens among Mathematitians but by certaine perswasions soliciting indeed the assent yet not necessarily drawing it forth Lastly the end of the disputation for the most part answers the beginning so as it ends in prejudice and affection whilst those that dissent are condemned and their Odium instilled into ●thers which gives the adversa●y occasion of shrouding himselfe with a shield sutable to these weapons and of defending himselfe with aff●ction against aff●ction and with pertinacy against hatred Now PANSOPHY promises a remedy for these mischiefes while it teacheth us that onely solid things be solidly handled while it loads none with prejudice yea rather invites all equally and laying downe Principles really Unive●sall really true really cleare which may be admitted of all of their owne accord and with pleasure by these gradually without any hiatus or gap and within perpetuall limits drawing mens mindes it brings them leisurably to the v●●y tops of truth not with relu●tancy but spontanity and willingnesse And so while it doth not exasperate mens mindes but asswages and shewes the wayes of reducing into consent the senses or conc●its of those who even mutually contradict one another if so be they have but any thing of truth and reason in them It makes and causes all m●n being carryed on from the same Principles by the same mediums to the same conclusions to give their assent to the last as well as the fi●st not through any perswasion of likelihood or probability but by reason of the very clearenesse and perspicuity of firme and unmoved truth XLIV For Schooles also if we would have them well provided for as we ought PANSOPHY may afford and contribute notab●e help● Namely because it concernes Youth even from the very beginning of life to be seasoned with right and sound perswasions which may thrive and grow up with them this can scarce by any meanes be better and more certainely obtained then if the Schooles have a booke at hand common to all propounding all wholesome things in one continued Method by whose direction it may be plaine and evident that none of those things which appertaine to the profitable culture and improvement of their mindes are passed by omitted or neglected in any place but that all things are every where performed For though all youth be not capable of all things yet their Masters shall have such a rule from thence as

quod fuit Herba facit Quae praebet latas Arbor spatiantibus umbras Quô posita est primùm tempore Virga fuit Tunc poterat manibus summâ tellure revelli Nunc stat in immensum viribus aucta suis Delay gives strength by it Grapes ripe are made And corn grows stiffe out of the tender blade The tree which Walkers yields a shade so big When it was planted first was but a Twig Then up you might have pluckt it with your hād Which now increas'd in strēgth doth firmly stād Hence is that counsell of the same Authour Differ habent parvae commoda magna morae Defer a while large incomes do repay The inter-breathings of a small delay And hereupon is that of Herodotus in his seventh Booke Every thing by being hastened begets errors whence great detriments are wont to arise but good things come of delay if not such things which forthwith seeme to be good yet certainly such as in their time may appear to have been good whence also is that neat Embleme of Alciat I profit by delay How true these things are Reader I hope thou wilt better understand if thou shalt vouchsafe to peruse these fore-draughts of ours which we yet stay upon Farewell THE DELINEATION OF THE PANSOPHICALL-TEMPLE I. WIth what words wise SOLOMON shuts up his Worke which hee writ of the Vanities of the World with the same wee think good to begin the Delineation of that work which we wish may prove an antidote against Worldly Vanities Of making many Bookes there is no end and much study is a wearinesse of the flesh This is the conclusion of the whole matter Feare God and keep his Commandements for this is the whole duty of man For God shall bring every work into judgement with every secret thing whether it be good or evill Eccles 12.12 13 14. II. Where because he ranks among the vanities of mortall men both the itch of writing many Bookes which he termes a matter of infinite labour as also that of reading which he calls a wearinesse of the flesh and counsels us so to observe the chiefe scope of our whole life that before all things and after all things those things may bee sought and done by which we may be advanced in the feare of God and rightly prepared for the things which we expect and look for after this life is ended we following this advice againe and againe redouble our desires that there might be a Book compil'd by the common helpe of all which might remedy humane confusions whose making should not be of infinite labour but infinite use and whose reading should not be a wearinesse to the flesh but a recreation of the spirit and which might not shew this or that by parcels but the whole concernment of man and might instruct him so to passe this transitory life that he might bring with him to that dreadfull judgement the testimonies of his well performed businesse III. We desire I say that a booke be made which one may be instead of all a most true Inventory of all Divine and humane Wisdome in which all things may be proposed facilely that nothing may bee more easie and briefely that nothing be may shorter and yet sufficiently that nothing may be more sufficient to wit by conveighing the mindes of all men through all things which are and may be knowne to him of whom by whom and for whom are all things and who is both the beginning and end of our Wisdome that there may remaine nothing else to be learne here under Heaven For indeed PLATO himselfe writ that the life of a wise man is a returne to God How much more then doth it become us Christians to endeavour that our wisdome may be nothing else then to be raised drawne and rapt through all things and by the assistance of all things unto God IV. To which end if we enter upon our sacred Philosophy it will also happen that none of these inferiour things by which as by a reared Ladder we elevate our selves to that high one inhabiting his eternity can so much as hold us amongst them and yet both delight and feed and after their sort satisfie us more and better then those whom they doe hold and entangle Namely if the largenesse of our Kingdome the Universe by an artificiall brevity be presented to our mindes entire and if by an artificiall facility discovering the reasons of all things our mindes be let in into the possession thereof and lastly if by an artificiall solidity of a thorough handling these things we may obtaine that the mindes of men being rid of infinite winding and wandring ambages of opinions and imployments may be bound to the plaine and perpetuall grounds of Vnum Verum Bonum And if by that means the ways to jars erronious tenets vain studies occupatiōs may be stopt as much as possible that they may not spread so licentiously V. The fundamentall reasons of which matter because ye have already seene in the Ichnography of the Pansophicall Temple Now the manner whereby wee may hope such a thing may bee brought to passe is to be disclosed which we shall dispatch in this present Orthographicall Delineation of the same Temple VI. The outward face of an erected building is wont to be drawne for this end that men may more easily and exactly judge concerning the proportion of the whole and of the parts An Idea of which manner of proportion if we borrow from the draught of the Temple of God in EZEKIEL these things should be observed that the whole building be foure-square and all the parts thereof and the parts of parts the Gates the outward and inward Courts the Tables Altars c. square and all things consisting of lines meere parallell and perpendicular and all things open plaine exposed to a free passage lastly that whatsoever rises up to any height may by staires made before hand be so connexed and knit with the lower that nothing may remaine inaccessible even to the very tops of the Temple VII For the imitation then heereof we lay downe before all things foure hinges of the Temple of wisdome to which all things of it shall have respect Fulnesse Truth Easinesse and Method all these exact VIII Which foure things verily certaine censours of Philosophies seeme to have observed to be as 't were cardinall or principall matters in the fabrick of humane Science For those who reckon up the Prerogatives of Peripateticall Philosophy vaunt of these foure things 1. That none of the Philosophers hath more matters and things then ARISTOTLE in his bookes 2. That he hath carefully searcht out the Reasons and Causes of things 3. That he uses a brave round perspicuous and efficacious kinde of speech 4. That lastly he hath been more observant of Method then his Predecessours Thus ALSTED hath it in the fourth Book of his Encycl cap. 8. which if they be liked off in ARISTOTLE or any other good Authour now they cannot but please

Therefore a calamitous condition shall be defined in its place thus that the Definition may have the power not of solving that Controversie but of taking it away For example sake if you define it thus The Calamities of this life are the Instrument of Divine Providence to try the good but to punish the bad For who can doubt now how this Controversie may be decided Especially when the true Idea shall come to it and the Axiomes with the Partition And it appeares too whether that place concerning the Calamities or miseries of life may be referred To wit to the Doctrine of Providence XLVIII But peculiarly we will have definitions to be such as out of them as well Axiomes as Ideas and Partitions may be easily drawne and may flow as it were of their owne accord Also that proofes of any of the Assertions may bee deduced through the very definitions of things uttered in the Assertion to the end that that of the Philosopher may be manifest to be true indeed That the Definition if it be perfect or next to what 's perfect puts an end to controversies so as it may be called not without cause the Judge of Controversies The example of the former may be in the definition of Ens which we have thus Ens is whatsoever is is spoken or thought N. W. For declaration sake the following things may be subjoyned As from Praesum Praesens Absum absens Potis sum potens so from Sum Ens. Therefore Ens is whatsoever it is Yet there is added whatsoever is spoken or thought because even those things which are not are wont to be spoken and thought as Cerberus Pegasus One-eyd Polyphemus c. which kinde of things although they bee nothing in themselves yet because while they are thought or spoken and written they busie or take up the mind the tongue the hand paper in that very thing they are now something and they are not altogether nothing Therefore they are reckoned among Enses or beings The Idea Therefore there are three things proper to an Ens or being 1. To bee 2. To bee able to be thought 3. To be able to be spoken The Axiomes 1. Whatsoever is is either truly or feignedly eyther in it selfe or in imagination How it is so it is 2. W●atsoever is something may be t●ought of it 3. Whatsoever is something may be spoken of it For even when you say any thing is unsearchable and unsp●akeable then you say something you thinke something of it The Partition Therefore Ens is threefold Reall Notionall Verball or a thing a conceit a word things are some thing in themselves without the mind notions are images of things in the mind words are the carrying instruments of the notions of one mind to the mind of another c. XLIX An Example of the latter may be the speech of that blind man in the Evangelist God heareth not sinners Whether this may be true we shall judge by the Definitions of God of a sinner of hearing if they shall be most fitly true For because 1 God is the Being of beings that is chiefly a Being and consequently chi●fly one true good that is Holy 2 But sin is an aversion or turning away from that which is good and holy 3 Now to heare is in this place to heare perfectly or gently that is to admit of any one freely and to fulfill his will how can the most holy and most jealous God love and promote those who so long as they are such turne away themselves from him L. It s cleare therefore that there is great use of definitions if they be such as this method requires And we must seriously endevour that we may have such though to frame and make them be a busines of great labour and wit For VIVES in his book touching the explaining of Essences after he had taught that a good definition is that which is briefe cleare reciprocall writes truely The taske or worke of defining belongs to some great and excellent man who not onely hath searcht out the whole nature of the thing which he is about to define but even is not ignorant of all other things if they ought to be limitated rightly about it Otherwise it is easie to be confounded and to confound Now an errour though small in the defining becomes great in a short time c. Yet how this great and difficult businesse of defining things accurately may be a little eased we will adde an observation or two First let it be held firme and sure that the Definition consists of the next Genus and the specificall difference Secondly that as I doe not deny that that is the best definition which expresseth the Genus and the difference in single words As this is Flame is burning smoake So I doe not superstitiously determine that the Plurality of words is to be avoyded as often as the evidence and fullnesse of sence may be better provided for And therefore those of ours set downe a little before are more full of words Thirdly that the difference as often as it cannot be had from the forme for that these are sometimes unknowne especially in naturall things we confesse as well as others it is to be taken from the end As BELLARINUS gathers out of ARISTOTLE himselfe and shewes in the example of an Horse Praxi Art lib. 3. Dist 2. Num. 5. Whose end seeing 't is found out to be by the effects and use that he may serve man in carrying him or his things from place to place speedily and handsomely He casts away these two that he may difference him from other living creatures which afford the like use For both the Oxe and the Asse carry but not speedily and also the Camel but not so handsomely He makes from thence such a definition as this A Horse is a living creature ordained to carry a man from place to place speedily and handsomely Fourthly yet there seemes sometime to the formall difference there may be added the finall or efficient next to the thing because that the Essence of the thing may be more fully expressed and that in the following Idea it may resolve it selfe more easily into its Principles For this end we in the Definition of the Sunne and Magistracy have added the finall and in the definition of a shaddow the efficient In the definition likewise of a Horologe we have set downe the difference taken from the end and from the efficient Which if it doe not please they shall be elaborated more accurately that they may be altogether strict But I tell you before we shall become obscure if we will be over short which Rock I mainely eschew and would have it eschewed LI. Nor are the Idea's of things to be made with lesse care and thought because there is no lesse use of them for a true full distinct knowledge of things For though the very definition comprehend the whole essence of the thing yet because it doth that but covertly and

as our owne he hath commanded us who hath produced all from one blood redeemed all by one blood he invites all to the same Communion of a future life not willing that any should perish but that all should come to repentance He therefore who contemneth these things contemneth not us but God and the Majesty of God but all man-kinde to promote whose glory and welfare as much as in him lies he either dispises or neglects or even hinders others who doe endeavour it As for our part our slendernesse cannot at all incommodate or disadvantage things which are so much to be wished for by themselves when even a very fool may suffice to give an occasion of a good matter Of which ranke if we be reckoned ye wise ones put forth your abilities that whatsoever ye take notice of to be wanting in so great desires may be supplyed LXXII We praying with DAVID Lord send out thy light and thy truth that they may lead us and bring us unto thy holy Hill and to thy Tabernacles Psal 43.3 From these very words we ingeminate againe and againe three essentiall requisites of PANSOPHY to wit that there be observed 1. The light of Method whereby the mindes of all may be lead through all things without any obscurities and rubbes inoffensively 2. The truth of Doctrine that we take heed lest any vaine thing admixe it selfe either in the whole or in any part 3. The subordination of all things to the last end which is the dwelling with God in his Holy Hill Psalme 90.17 Let the Beauty of the Lord our God be upon us and let him direct the worke of our hands AN ORTHOGRAPHICAL DELINEATION OR TRUE DRAUGHT OF THE Pansophicall Temple Laying open to the view the outward face of its structure with the Number Order Scituation and Use of the Parts Ecclesiasticus 37. v. 16. Let Reason goe before every Enterprize and Counsell before every Action John A. C. To the Reader health Most Courteous Reader when I read these things in sacred History David gave to Salomon the description or pattern of the Porch and Temple of the treasures thereof and of the upper chambers thereof and of the inner Parlours thereof and of the place of the Mercy-seat and of all the Courts that he had by the spirit and of all the chambers round about of the treasuries of the house of God and of the treasuries of the dedicate things and for all the Vessels of service saying all these things came to me written by the hand of the Lord that I may understand all the works of this Patterne 1 Chron. 28.11 12 13 and 19. I observe from thence these seven things First that Consultations about things ought in any wise to be sent out before the things Secondly nor those extemporall only but far going before the very things done as David debated in Counsels about the building of the Temple of Jerusalem even some twenty yeares before though all the worke was materiall and Salomon his son and successor though he was most richly supplied with all provision and unusuall wisedome did but set upon it at length in the fourth year of his reign so as near upon thirty years ran out in deliberations and the acquiring of necessaries Thirdly that consultations concerning weightier businesses ought not to be superficiall but piercing even to the inmost and smallest moments or concernments of the enterprizes Fourthly that all these things may not only be fore-thought but also described and delineated to the end that all the works of the Patterne may be better understood as David speakes Fiftly that those are the best Idea's of things which come from God himselfe For lo Solomon though the wisest of men is not permitted to devise or contrive the forme of the Temple after his owne pleasure but he is bound to imitate a patterne shewed him by God Sixtly those onely are to be taken and accounted for divine patternes which are written by the hand of the Lord to wit whose forme he hath delineated in his word or ingraven and imprinted in his creatures Seventhly and lastly that such Patternes of works are not to be concealed or kept under in secret but to be shewn and delivered into their hands who are concerned to understand and imitate them Which things I meant to preface at this time First to fore-arme our present small delineations against their judgements who thinke it better that something be done then that it be disputed how it ought to be done Secondly to mollifie their impatience who think much or take it ill that the worke is so long deferred and the time put off in deliberations Thirdly to prevent their rigider and rougher censure of those who think it superstitious to be in disquisition or debate not onely so long but so anxiously concerning the forme of any Booke Fourthly to make it apparant that we may not onely thinke but also delineate our thoughts till we exactly understand all the works of our Patterne Fiftly because I know they are not a wanting who are of opinion that books may be writ either in any kind of method as it offers it selfe or in none at all I confesse I seek such a method as I may believe comes from the hand of God And sixtly that I account for such those methods which resemble the works of God either which the very hand of God made or which he permitted to be made by the hands of men yet so as the very mouth of God hath prae-delineated their Order In the first rank is the very frame of the world and each naturall body of a Plant living creature c. In the latter the delineation of the Tabernacle and then of the Temple of Solomon and Ezechiel to which that wee looke ever and anon in tracing the true method shall bee manifest Lastly lest any sinisterly interpret even this Act of mine that I expose such things to the Publick the example of David may defend me who delivered to Solomon before all the people the future Delineation of the Temple which I imitate upon a two fold cause First because I know I shall dye as well as David and it may be before I be suffered to see all that which I wish Let others then behold and have from me at least a fuller Idea of my desires then hitherto Secondly because I know not certainely as well as David that this Delineation is made exactly to Gods Patterne and heereupon already immutable and not to be changed Let them therefore see it and judge who can see and judge and may they as yet advise us before we set upon the worke if God command us to live and proceed For the Spirits of the Prophets are subject to the Prophets In briefe this delay of consulting can in no wise disadvantage our worke it may conduce something for the better maturing it According to that of Ovid. Nam mora dat vires teneras mora percoquit uvas Et validas segetes

Booke should be termed PANSOPHY XIII For the matter of it shall bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to say the Universe and that whereof a wise man ought not to bee ignorant namely whatsoever good gallant and profitable thing is any where to be found in Bookes or what things likewise are not yet extant in any place yet neverthelesse are in possibility to be had things newly discovered or what may be invented we would have to be conveyed hither that what thing soever shall come to be mentioned or thought upon a sufficient information thereof may be here extant XIV The forme of this Booke ought to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Universall harmony or a consonance and agreement of each thing to other For observations delivered here and there concerning things although they be profitable shall not be amassed and throwne upon an heape here but the inmost nature of those very things is to be detected with that artifice that as there is no dissonance in God the Authour of things nor in his workes and words so there may be left no difference in our apprehensions the medium's viz the Centers of this being found out in which also the extreames and opposites may agree and cease their jarring whereby there 's hope it may be brought to passe that whatsoever diverse men so it be with reason diversly think or act either not knowing or not understanding or even opposing themselves mutually may here come into a consent and harmony all the rivulets of thoughts and actions being reduced to their true and pure fountaines where will they nill they they may acknowledge that they do agree the rivulets windings and filthinesse which runs mixt therewith being now left out For it will fall out that the most contradictions and controversies may be decided by neither or both In that way that Christ determin'd the variance of the Jewes and Samaritans contending about the place of prayer saying Neither in this mountaine nor at Jerusalem but every where in spirit and truth And in another place do this and leave not the other undone Mat. 23.13 XV. The Efficient being of such fulnesse and harmony can be no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an universallity of the principles of knowing viz. that what helps soever are divinely administred to man for to encrease and rectifie the light of knowledge all those should be here whole and entire namely upon Gods part revealing himselfe to us without himselfe those Theaters in which he hath unfolded what he had a will to viz. the World with all the workemanship of nature and our minde with all notions written thereupon and the holy Scriptures with all those mysteries which are here displayd And on our part all those instruments granted us to apprehend those things which God hath revealed viz. The outward and inward senses and the sound faculty of reasoning or discourse and lastly Faith which is to be given to divine Oracles For all these things if they be fully employed will cause us know all things which may be knowne for because nothing can be knowne but what 's revealed or apprehended by Sense or Reason or Faith or by all these joyntly why may not he who knows these things be said to know all things XVI The end of the Booke shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the universall use of all things unto all things that whatsoever man must do or suffer in time and eternity may be learnt here at once and that the minde of man may be here compos'd to a sufficient knowledge of all things and the hands and other members for the profitable contrivance of severall good workes and the tongue for the apt utterance of each meaning of the minde and the affections to the embracing of things of worth and the avoyding of such as are us●lesse and lastly that the heart may be directed of God and be taught so to fix it selfe upon him alone that at length man being remov'd out of the Circumference of things may finde himselfe in God their Center XVII Concerning the making of such a Pansophicall Booke that our thoughts may be seriously taken up the very order of divine providence doth now lead us thither the necessities of mankind compell us and the present occasions invite us The explaining of which three shall serve for the laying the foundation of our Pansophicall Temple XVIII God as he is wise doth all things orderly every thing in its time as the wise Solomon speaketh and as he is good performes all well Therefore this is the processe of good rightly dispos'd that it may increase by motion proceeding from good to better from the lesse to the greater till the arrivall be at that then which there 's nothing greater and better that is to say Perfection which progresse of Gods wisedome all the examples of his workes testifie XIX So although he could have fram'd the world in one moment yet he was pleas'd to make use of a tract of time and a graduall succession of formes imprinting themselves upon their matter beginning his workes from unshap'd confus'd and darke rudiments yet ending in most distinct exact and excellent formes which Law likewise he hath stampt upon nature her selfe so that what things soever be produced arise out of their seeds slender and imperfect and take their augmentation by little and little even till they arrive in their severall kindes at their determinate accomplishment XX. He hath put mankinde in all things under the same condition For when he could have produced it in the full number as the Angels and stars as many as he pleas'd he created the stock onely man and woman and with the granting to these the multiplying their kinde allotted for the generation of men some thousand yeares till the whole earth might be filled with Inhabitants XXI And when as he could have disclos'd to these men at one and the same time the secrets of all mysteries in things naturall artificiall morrall and divine he chose rather to use an accustomed gradation and leasureably to encrease the light of Sciences Arts and Faith as all things to this very day hold on in their progresse XXII For the age of all mankind is as it were the age of one man admitting its increase by degrees and promoting it selfe from Infancy by youth to a ripe and well settled strength of minde which AUGUSTINE observing writes thus Divine providence by a faire moderation of all things so disposes the whole Series of generations from ADAM to the end of the world as it were of one man terminating the tract of his time in the degrees of age even from childhood to a decrepid estate And hence there are also degrees of vertue in manners till he come to the cleare and perfect vertue of man it concernes him to distinguish who piously devotes his minde to divine reading Of his 83. Quest the 53. XXIII And that it is so that all things encreased with

cleare mindes they are to be observed surely so much the more yea most of all in this Booke of chiefest care and exactnesse To wit that heere 1 All the Reasons 2 Of all things may be explained 3 In most perspicuous language and 4 In a most exquisite Method then which there can be no better IX The plenitude or fulnesse therefore of things and matters shall be the first hinge of PANSOPHY on which all the businesses of it shall mainely rest in the whole and in every part of it In the whole that the whole University of things may be seene heere to wit the world with all its fulnesse Nor so onely as 't is now but even as it was before it was and shall be after it shall not be together with God it s admired and adored President For we must performe that for PANSOPHY which in vaine SENECA wisht for Philosophy that as the face of the universall world comes into view so that might be presented to us as a spectacle most like unto the world Epist 90. For that which he addes is a testimony for us whose sight failes in what 's next that all severalls may more easily be shewen to us not as yet capable of the Universe that the sage man saw the Universe was to be subdued unto Wit but could not be so as yet He toucheth not the causes of impossibility because perhaps he did not understand them Now they are manifest to us for there was a defect of Principles especially of Divine Revelation by the assistance whereof those things which are without our senses and have beene before the memory of men and which shall be after us might have beene made knowne And also the lack of sensuall observations from forepast Ages But whereas to us God hath both supplyed that defect of Principles by his word and also observations continued for so many Ages have encreased the treasures of experiments why may there not be hope afforded us now of the capacity of the whole Universe Let us then contemplate it no longer by parts onely but all things in their whole compasse as they flow from eternity and flow backe into eternity by the wayes and meanes accommodated to the Lawes of eternity it selfe which let us discover to the world if we can that men may begin to be wise not by peece-meale but wholely filling all the Court of the mind with all solidity of learning X. This fulnesse of things in PANSOPHY will not consist with it selfe before it shall be manifest that a certaine seat is assigned or indeed meet or fit to be left to universalls and severalls which are in the treasures of humane and divine wisdome whether they be extant already or as yet conceal'd Also whatsoever may be spoken profitably and necessarily of every thing shall appear it may be spoken here or surely that the fountaines are open and the channels rightly disposed so as it may be drawne out from thence to wit that whatsoever any man speaks writes thinks endeavours acts he may act or do part of those things whereof here shall be the whole XI To be able to obtain which by any other meane we have had no hope but that by fixing our last end for which even we and the world are and all those things which surround us here and come either to be viewed done used or enjoyed by us to wit by our happinesse in God as the Basis and ground of the whole work all the raies of our knowledge from all parts may be referred as it were to this Centre and to this last eternall bound all these things which go before in the flux or passage of time may be subordinated as mediums to their end Which how it may be dispatch'd by us the Spectators shal see a little below in the draught of Pansophicall method Here they are advertised only that the fulnesse of things is the first and so the primary businesse which they are to minde and judge of in this draught of the Pansophical Temple XII The second hinge herof we have made Truth which in like manner all things shall regard For to this Heavenly Nymph wee have dedicated a most religious altar in the Temple of PANSOPHY to which there shall be no open accesse for any feigned and bad opinion lest therefore any vain false or counterfeit businesse might presse in hither wee will have Guardians of unspotted fidelity things themselves and Testimonies concerning things from the mouth of God with the proper sense of every man and reason well forfeited against aberrations that heere no man may have need to feare the meeting with colourable deceit in any thing Heere then touching all things are gathered all truths hitherto commonly scattered here and there and with such evidence and clearnesse they are reduced to their Radixes as the mindes of all men may be captivated to an eternall compliance with unmoved truth and the confession of what is true may at length also be wrung from such as strive against it or if any continue opposite and refractory he may be convinc'd he denounceth warre to common sence and his conscience and things that is to man-kinde himselfe and God And this shall be the second very great businesse which the spectator shall give heed to whether truth be delivered here with that evidence and certainty as it cannot be contradicted for he shall see a little beneath a Proofe or Say of its method If he shall take notice t is otherwise he shall perceive we do not yet attain our ayme in that poynt and leave the victory to others For that even all may easily judge concerning these things who being endowed by God with a sound minde shall come to contemplate the structure of the Pansophicall Temple we have purposed to effect by perspicuity or clearnesse of speech which we have layd downe as the third universall hinge of this whole structure For after the chiefe and never to be intermitted respect of truth the principall care shall be that all may understand whatsoever shall be delivered Which by what way I thinke it may be obtain'd I must tell you plainly XIV Wee altogether avoyd as Rockes and Shelves those obscure and perplexed termes of second Notions as they call them with which even almost all books of vulgar Philosophy and Theology do not so much abound as they appeare rough and ragged with their stiffe prickles For what need is there I should speak so as none may understand o● scant a few if I can speak that all may understand I 'le give an instance One being minded to describe exactly the office or part of Logick writes thus The subject of Logick is of information of tractation or handling and of use The subject of information is the wit primarily indeed reason but secundarily partly the memory partly speech The Subject of tractation is the manner of discoursing well T is term'd otherwise The subject of Art as also of learning and the internall The