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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

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

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

credited to have reserved a certaine universall medium for so universall a businesse By which both a clear light may shine upon those who sit in darknesse and also the stiffe and refractory sinewes of those that rebell against the light be slit and Satan bee bound that hee cannot seduce the Gentiles c. Now this kinde of Medium which Pansophy shews us is eyther that very same or certainly some one very neere to it viz. whereby it may be rendred most evident to every mans mind that onely meere Christian Religion consist in eternall harmony so as it may bee discerned on every side to bee all fayre and desirable XLVIII It would be of special importance likewise that Nations Countries dispersed through the divers Hemisphers and Climates of the World severed as it were by railes and partitions from one another through the propriety of Tongues might have amongst themselves some common rule of things by which being regulated evē such as do not understand may understand themselves mutually For what should that be which the Lord promises by the Prophet if it be not this That he will turne to the people a pure language that they may all call upon the name of the Lord to serve him with one lip or consent Zeph. 3.9 And this may almost be the making of the lip one whereby all are brought to understand themselves mutually if not as to the sound of words yet according to their sense and meaning For if this booke when 't is brought to its perfection should be translated into the Domestick Tongues of Nations out of the Latine Tongue in which it was conceived at first in as many Paragraphs and as neare as may be to the very words This would be a rare helpe even for the most barbarous Nations for the easie learning of the Latine Tongue runing parallell with their owne in that common Booke By which meanes as it is of the European Nations so it might also become the common Mercury of the Nations of the whole World To which p●sse if the matter were once brought we should have an universall antidote against the confu●ion of BABEL a true Panagea and the best medium for the communicating all good th●ngs XLIX But we must now shew that which we promised how our Pansophical purpose may be founded even in the very necessiti●s of this present Age of ours to wit that we may resist as much as in us lies those Monsters which prevail too much at this time Presumption Cu iosity Samaritanisme Atheisme and Fury which armes it selfe dayly more and more to the destruction of man kinde L. For first of all the opinion of a learned Age is growne too much in use among very many as though the studies of learning and wisdome had now attained to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full and perfect growth in this our Age. Drunke with which opinion even the retainers to a very little or indeed but superficiall learning doe so please themselves that they deeme themselves to be almost SOLOMONS and seeke after no truer learning because they dreame that they possesse it already and that there remaines not so much as any thing wherein they may make a further prog●esse Whence it is that in truth there 's the greatest scarcity of learned men in this learned Age the Vulgar studies running out almost into a certaine babling and sophistication it would be good and meet therefore that these supposers or over weeners might be carryed on into the Ocean of universall wisdome and that the vast deserts of mans ignorance should be showne to them by the discoverd and designed shores of unknowne Lands that understanding how little we know in comparison of what we are ignorant of they may accustome themselves not to raise up but pu●l down their cr●sts LI. But if men freed from this p●esumption shall be reduced to due modesty and the ardent study of true wisdome there will be need thereupon that the businesse be ordered somewhat otherwise then hitherto it hath been namely that they whosoever they be who are truely desirous of true wisdome may come to it by more certaine and more compendious wayes For those which we have had thus long are ambagious or far ab●u● and uncertaine yea dangerous For that in this Age which would be tearmed learned Bookes Schooles Methods and various opinions concerning various things are multiplyed even to admiration Learners are utterly confounded and we may feare lest we be all overwhelmed that at last we shall either read nothing or believe nothing If some bar or restraint be not layd upon this Age as luxurious in conceiving opinions as multiplying Bookes and the Learners freed both from the wearisomenesse of reading many things and from the tumult of encountring opinions and from the two-path'd or rather many trackt wayes of Errours which they may meet with every where which to be brought about by no other then a Pansophicall way he shall acknowledge and confesse whosoever shall truely perceive the true intent thereof to wit that all things may be derived from an infallible foundation that is to say of things themselves of divine testimonies of things and of notions or knowledges written in our minde in which three as in her triple Palace eternall truth resides And in such a Method as by which all things may flow into our mindes easily and clearly LII Which same thing also may be a remedy against humaine curiosity whereby some are excessively inflamed with an inordinate desire about lesse necessary and forbidden points of knowledge by the legitimate designed bounds of mans industry and the found out markes or goales of that soveraignty and power over things which is committed to the wit of man and lastly by the detected and clearly displayed limits and all those meanes and wayes of possibility and impossibility As far forth as they may be knowne to the end that those who are busied in undecent unprofitable and impossible matters may be recalled from their vaine and irrationall inclination and eagernesse into the wayes of reason and others may be taught to beware aforehand the occasions of falling into the like exorbitancy LIII Moreover Dissentions and Disputes yea Sects have too much prevailed in Philosophy and Divinity in which both the learned and unlearned are wrapped and encumbred So as either they cannot understand themselves mutually or although they might understand one another yet neglect it out of favour to sides and parties which thing is the originall of severall confusions For while we doe not one understand the words of another it falls out that we neither understand things unlesse it be confusedly or amisse and while we cast absurdities upon one another we our selves seeme or are observed to cherrish farre greater in others nor is there any one who can efficaciously decide Controversies while we doe not edifie in common but sliding into Parties or Factions every man busily goes about to fortifie his owne Fabricks but to overthrow

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

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

none To wit Propositions in part onely not wholly not every where not alwayes not by themselves not reciprocally true Of which kinde are not onely ma●y vulgar Proverbs as also certaine sentences and Apothegmes of wise men but even common Philosophies and I would to God not Divinities Canons and Rules which they lay downe so as forthwith by excepting distinguishing limiting I know not whether I should defend or betray certainely they must needs weaken their doctrine And to what end is a Rule which needs another rule And of which we must alwayes be afraid lest it deceive us PANSOPHY therefore contains Ax●omes truely Axiomes that is worthy credit for that the word signifies and rules already regulated not to be regulated still LVII But whence are such Axiomes to be taken For we have sayd that vulgar bookes are not to be trusted nor hath any one as yet taken meet and due paines in collecting them and cleansing them from their mixed filth Excepting the renowned and brave spirited HEROE in subduing and taming the Monsters of Opinions B●RON HERBERT Who had a Treatise of common Knowledges prepared for him as we out of the same Authours booke of truth pag. 63. 154. doe understand For all which writing because it is hitherto denyed the light what hinders why even we may not as well assay and set upon the businesse and discover our thoughts how we thinke they may be woven out to an end LVIII Now Axiomes are best collected out of things themselves by true unerring humane reasoning but rather by divine as we have them expressed in the word of God For what ever any one thinkes speakes writes argues proves or disproves accuseth or excuseth perswadeth or disswadeth exhorts or heartily desires promiseth or threatneth c. He alwayes and every where meets with certaine presupposed things on which as on a Basis his very reasoning relies For just as whatsoever is moved is moved about something unmoveable so whatsoever is inferred by reasoning is inferred by the force of some unmoved truth which may appeare by examples If any one offer to beat his servant with a Cudgell for harme done and he cries out I did it not willingly Loe here is reasoning on either side from things presupposed For the Master presupposes the Axiome He that doth harme is lyable to punishment Thou hast done harme Therefore The servant on the contrary The innocent is not lyable to punishment I am innocent Therefore And he silently laies downe another thing to his Major as knowne to wit this An offence is voluntary My fact is not voluntary Therefore it is not an offence c. Behold such things occur in the sayings and doings of all men even the most foolish as remaining footsteps of wisdome created together with man and indelible though diversly stained with the dirt of folly markes and characters thereof that it appeares to be true which JESUS the sonne of SIRACH sayd That wisdome hath layd everlasting foundations in men Eccles 1.14 Such common notions therefore may be gathered out of the speeches and actions of all men even the most simple and foolish So they be prudently seperated from the mingled filth and foyle of fopperies Whereon to bestow ones paines and diligence would be more better then to pick gold out of a dunghill LIX But to gather Axiomes out of divine Oracles that 's in truth to gather Pearles from among Gold For there lies hid the most precious treasure of true wisdome For example sake when I read Exod. 22.1 That God commands that the thiefe restore that which he hath stolne I gather this Axiome That which is unjustly taken away is to be restored Also that which is restored is to be restored to him from whom it was taken away Now because God for one Oxe commands five Oxen to be restored and for one Sheepe foure I make an Axiome He who dare doe more mischiefe is the more to be punished For an Oxe is more then a sheep therefore he who offers to do a greater harme to his neighbour may smart the more for his iniquity Againe because it is said in the same place at the fourth verse If the theft be certainly found in his hand alive he shall restore double from thence I collect an Axiome An offence newly committed is to be punished more lightly an old one more severely The Reason is for nothing hinders us from adding also testimonies of reason to divine deeds and speeches seeing God is the reason of reasons and reason alwaies lyes under his speeches and actions although he do not clearly and plainly expresse this every where because first motions are not alwayes in our power any thing may be admitted unawares or through incogitancy but he who offends long offends the more having spaces to deliberate and recollect himselfe yet not repenting I read in the same place at the third verse If he have nothing then he shall be sold for his theft from thence I easily collect that that of the Law who hath not money in his purse let him suffer in his person hath the force of divine Law Whereas I read in the same place verse 2.3 that the thiefe might be killed in the night without danger of punishment but not so in the day time because he may be apprehended and brought to judgement or be certainly knowne and accused from thence issue Axiomes 1. We must spare mans bloud as much as may be 2. Private revenge is unlawfull 3. Deceitfull pretences are to be taken heed of c. LX. Therefore let the holy Scripture be read orderly accurately and diligently the reason of all Gods sayings and doings being considered as they are such which truly is every where by so much the more pure and solid by how much the wisdome of God is greater than that of men such kind of rules for things and conceipts may be drawne out or principles of reasoning with those very places of Scriptures in the place of examples set under a little after that the book of PANSOPHY may be truly a Key both for things and the holy Scripture Furthermore other wisely-writ books shall afford the same use that whatsoever may be observed to be spoken and done pithily and accutely may be brought into an Axiome LXI The second field of hunting Axiomes though perhaps the former in order are things themselves and their proceeding rationably look'd on if we attend in what admirable order and by what force this or that is done For whatsoever is done in any particulars it is certaine that some generall power or force and forme and end dothly under them all for Example sake That we see in living creatures a desire to preserve themselves and that by an appetite to like things and avoyding of contraries the use of nourishments for their propogation sake c. doth appeare wee must think all those things come from some superiour power which is also in inferiour creatures though in a lower degree and though it put

wherein I have spent almost a whole yeare already nor hath the end appeared as yet These being finished at last I think to returne to realls but now more fearfull then of late both by reason of the greatness of the work which I have learned to value better and in regard of the absence of Co-labourers of whom I am destitute JULIUS POLLUX did also in times past excuse the slower elaboration or atchivement of his Onomasticall worke by the defect of co-labourers but such as he himselfe regarded not to use For thus he writes to the Emperour COMMODUS in the Preface of his seventh booke I could get no colabourer to this worke for I have none whom I can trust to indeed and here my judgement must alwayes be assistant I would willingly use them if they who are able would be willing to be made use of But they pretend that they are unwi ling to trouble our lines that the frame is to be finished by us as it was begun that their industry shall not be a wanting for the making of it perfect afterwards Yea one of my chiefe friends writ expresly of late As two mothers cannot be delivered at once of one infant so neither can two mindes of one Panharmonicall worke but mutuall censure will refine produced fruits I confesse this is spoken not without reason Yet perhaps it will concerne the Publick that the true cause which I doe not suspect but know one or other already openly acknowledging it thus be not publickly unknowne It is not thought to be the poynt of a wise man to desert the Haven of his sure station and to expose himselfe to the uncertaine sea and the windes For these studies have found nothing as yet in the Publick beside applause which fats no body I say in publick because we are fallen into most unhappy times which busie and take up Kings and Kingdomes with Warres and who not And they thinke the Authority of some private MECAENAS though most munificent is not sufficient on whom many as on an unmoved Rock may rest They say he is but one man and mortall and mutable and by whom it may be Heroick Enterprizes will be valued not according to their endeavour but their event And who if the businesse should not succeed answerably to his hope or to the desires of many might construe himselfe to be made a laughing-stock and such like things as these I heare whispered Therefore these things give me an occasion of advertising publickly what the most illustrious Chancelour of ENGLAND in his time advertised his King For I had rather propound in his words the things which I now devise and thinke are to be propounded to the deliberation of those who in the place of God governe the affaires of men Thus then he in the preface to his second booke of the Augmentations of Sciences It suites every way with your Majesty not onely to irradiate as you doe your age but also to extend your care to those things which all memory may nourish and which very eternity may behold Now amongst these things unlesse my earnest desire towards Learning deceive me there can be no worthyer or nobler act then to endow the world with solid and fruitfull Augmentations of Sciences c. Then againe Let this be layd downe which any one may grant that all the greatest and most difficult workes are overcome either by largenesse of rewards or by prudence and wholesomenesse of counsels or by conjunction of labours The first whereof extimulates the endeavour the second takes away Ambages and Errours the third helpes humane frailty albeit the wise man doth adde here Amongst these three Prudence and wholesomenesse of counsell obtaines the chiefe praise that is the shewing and the delineation of the right and ready way to performe the things which is propounded For a lame man as we use to say in the way out-strips a Runner out of the way In which words our delineations of the Pansophicall worke if they be good are approved Yet a little after he wishes joynt labours and liberall rewards to be appoynted for them by publick Authority who are occupyed about the universall foundations and very roots of wisdome in these words Amongst so many excellently founded Colledges of Europe I wonder that they should be all destinated to certaine Professions none of them dedicated to the liberall and universall studies of Arts and Sciences For if any one judge all Learning to be referred to Use and Action he understands well But it is easie by this meanes to slide into that errour which the old Fable touches sharpely In which the rest of the Bodies Members accused the Belly that it neither afforded motion as the Limbs nor sense as the Head though in the meane time the Ventricle doth conveigh the concocted and digested nourishment to the other parts of the Body Just in the same manner he who deemes that a vaine and idle study which is placed in universall contemplations doth not perceive that juice strength is administred from thence to all Professions and Arts. And indeed I am perswaded that this hath not been the least cause why the happyer Progresse of learning is hitherto retarded For that in these fundamentall Sciences pains is taken only in transitu or by the by nor have men their full and hearty draughts from thence For if you desire a Tree should prove more fruitfull than ordinary you vainly thinke of remedying the boughs or branches The very earth is to be loosed about the root and better mold to be put to it or else you doe meere nothing c. Afterwards it 's of prime importance that such Searchers-out of things be chosen from among the best and most furnished persons to wit whose labour is not imployed to a transitory use but to maintaine the issue of knowledge for ages This cannot be unlesse rewards and such conditions be appoynted with which every one that 's most eminent in that Art may be very well content that so it may not bee grievous to him to dye in the same businesse and that he may not so much as thinke on the Practick c. Otherwise if there bee not very ample and faire rewards ordained and settled for the Fathers of Sciences that will fall out Et Patrum invalidi referent jejunia nati And so a feeble off-spring will declare The slender Pittance of their Fathers fare Some things being mentioned between he adds Truly the Munificence and bounty of men is not clean and altogether ceased for we see there are not onely Books Libraries but Spheres Globes Astrolabes Maps and such like c. provided and afforded as certaine helps to the study of Astronomy and Cosmography Wee see also some places dedicated to the study of Physick that they have Gardens for the view and knowledge of Simples of every kinde nor want they the use of dead bodies for Anatomicall observations But these things appertaine to few It may passe for truth in