Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	divine_a	mind_n	universality_n	123	3	15.9923	5	false

Text snippets containing the quad

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

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

structure of things and learning that nothing can be withdrawne thence without spoile and ruine Which also the same Authour saies in another place concerning the Counsel of life and the aberrations of Counsels we therefore offend or swerve because we all deliberate to change the parts of life but none of us consult about the whole It agrees and squares most aptly with the search and enquiry of truth therefore we erre diversly because we deliberate about the parts and parcels of truth but no man makes any matter or troubles himselfe about the whole entire Universall Catholick truth uniting and kniting it selfe together on every side which also FRANCISCUS SANCHEZ saw and thus expressed Libro quod nihil scitur pag. 47. There 's such a Concatination in all things as no one may be idle but hinder or further another yea every one is designed for this hurting or helping of very many Therfore for the perfect knowledge of every thing t is requisite we know all things And a little after you shall understand this by the familiar example of an ordinary Clocke For if you would know how it strikes hourely its meet you looke round all the wheeles from the first to the last and what moves the first and how this another and that others even to the last c. We must imagine the same in the great Orbe of things in which you can find nothing but moves and is moved changes and is changed acts and suffers PANSOPHY therefore by wholesome Counsel takes all things in generall into its consideration that it may evidently and most clearly appeare how lesser things are and come to be subordinate to the greater the greater to the greatest the former to the latter and the latter to the last infinite things to finite and the finite to one that is all visible things to man temporall things to eternity and things created to their Creator and that nothing of all be omitted or left out which may not be constrained and compelled to serve our last or ultimate end To wit by this meanes we shall know that the advice of ECCLESIASTICUS is sound and healthfull Eccles 5.18 Be not ignorant of any thing in a great matter or a small XXX Now there ought to be no lesse yea rather greater care and solicitude about truth then universality For to know truth is divine wisdome saith LACTANTIUS Nor is there any use at all of figments but to mock and abuse wits and lead men aside into waylesse places Therefore indeed the most thoughts of mortals are misty or smoky slippery crooked vaine and unprofitable for workes or actions because for the most part instead of things which are true we acquiesse and rest in things which are like to counterfeit or resemble truth embrace opinions for verity and running out into opinions we have and returne little of certaine knowledge Whence it is that we had better be ignorant then possessed with the knowledge of what is bad because ignorance is lesse hurtfull then errour even as a neutrality or indifferency in health is more tolerable and rather to be endured then a sickly and distempered condition and as a rude behaviour or rustick carriage is to be preferred before manerlinesse and civility trimmed and polished for slinesse and malice In as much then as there are to be sought out by us unlesse we will be deceived and become vaine not things which are true and good to shew but solid and substantiall which may render us truely wise good and happy O how is it then to be wished that we had certaine and infallible rules of truth and goodnesse For though our knowledge is like to be more contracted and fall within a narrower compasse if we onely follow and pursue things which are certaine Yet even that very little of dyed and approved truth and that which affords sure and infallible use shall be of more account and esteeme then all weake opinions or guesses how diffused and large soever or then any vaine and idle delights of fancy Because it s infinitely better to know any thing then to conjecture at infinite And to the sick patient one little potion which eases him of his malady is better then infinite most subtle discourses touching his sicknesse or what remedies soever by the greatest provision and care procured and tendered to him but not expelling or removeing his sicknesse from the place where it chiefely lies For AUGUSTINE sayes well truth whatsoever it be is better then all that which may be devised and feigned according to our pleasure Lib. de Ver. Relig. cap. 5. Since therefore the wiser sort of men acknowledge and confesse and bewaile and deplore the mixture of errours with truth in Phylosophy and Divinity and up and downe else where PANSOPHY which serves and seekes to collect onely things irrefragably true and in a manner apodictically to demonstrate how to possesse them securely endeavours without doubt a businesse which is likely to be very profitable and advantagious to mankinde For what I pray is the reason why we should be willing to be cheated and mockt perpetually with uncertaine things however plausibly made and contrived Opinions ad placitum or meerly to our owne likeing are as HELIOGABALUS his banquets who delighted his guests with painted viands and afterwards dismissed them hungry That Feast is the best ordered where the guests are entertained with wholesome and well rellished dishes although but few Not where the pallat is provoked and ensnared with various and contrary meates For there good concoction good sleepe good digestion a good colour in the face and a good habitude of body and minde follows and attends a moderate pleasure Here surfeits difficult repose doting dreams vomits or wringings of the belly diseases and deaths ensue And as that is not a good and commendable pourtracture of a man which is fairely drawne but that which extactly and exquisitely resembles his lively lookes featured whatsoever it be so not that Geographicall table deserves praise which is garnished and set out with colours and such as affect and take children but that which exhibits the true and genuine distances of places even so directly that book shall be held and judg'd the best that feigning or painting nothing ad placitum repesents all things in that manner and forme which the things in themselves are Which perpetuall tabulature of truth that PANSOPHY may be is that very thing which is sought after XXXI But indeed there will be need also of the light of method by which only there is hope it may be obtain'd that all things truly delivered may be both pleasantly read and easily understood and hereby this book may become a wholsome lure of wits and a Ladder happily erected to climb and mount by to the tops of things and lastly an efficatious remedy to take away in the greater part the differences of the world Which three things we must shew may be expected from Pansophicall method that it may be apparent we

endeavour a matter profitable and beneficiall to mankind XXXII It 's in vaine to hope that humane things prolapsed and falne to decay by the common errours of all can be restored and made entire without the common help and joynt assistance of all For seeing all are members of the worlds Common-wealth no sooner can the state of humane society be amended and chang'd for the better then all begin to act by reason whatsoever they do as well those that are subject and inferiours as those who rule and governe Now they cannot sooner begin and make this assay than they shall be taught and instructed to know the reasons how and why every thing may be necessary and requisite to be done all which things after they shall be delineated according to the Rules and directions of truth it self that also they may be desired to be knowne of all there will be need of certaine baits or allurements viz. A delightfull method temp'ring every where pleasure with profit and exposing all things to the cleare light whereby this Amphitheater of the Universe may seeme to none a labyrinth or thorny bush but a Paradice and delicious Garden to all Now PANSOPHY propoundeth this to it selfe so to expand and lay open to the eyes of all the whole University of things as both every thing may be pleasurable to be view'd in it selfe and also necessary for the extending and enlarging of the Appetite from one thing to another XXXIII These things an artificiall method promises to performe so that whosoever shall have a mind to read these things shall be able also to understand and conceive of them a matter tru●y greatly to be wished For common complaints ●nd the examples of very few scarce at length struggling out and getting rid of difficulties testifie ●hat the vulgar and ordinary waies and passages of ●he sciences are beset with thornes and rubs for so they deliver lay down the most things that not so much the sublimity or subtilty of the matter as rather the very perplexed obscure maner of delivery serves for the involving entangling of wits Pansophy therefore seeking out Compendium's and Stratagems finding thē by Gods help by which all things may be temper'd and suited by a certaine proportion to the capacity of ordinary and indifferent wits why may i● not be er●dited to propose a businesse of publick benefit for it displayes all in the very order of things that each thing may stand in its own place as it followes from the premises and begets consequents from it selfe and hereby all precedents cannot but give light and lustre to their sequents and the sequents and strength to their precedents which if it be woven throughout from the beginning to the end with like diligence and felicity all things cannot but in like manner be penetrated by wits For truly there is no Tower so h●gh nor any Rock so inaccessible to whose tops any one that is furnished with feet may not attaine if you set him sure Ladder or hew him out due and convenient steps whereas he who aslayes without these is sooner likely to finde Precip●ces than arrive at those tops which he fondly aspires to So he who attempts the contemplation of things in none or in a bad order is easily surpriz'd with giddinesse and falls back or slides forward into confused preposterous and monstrous opinions But he who goes in right order and by degrees may readily elevate and raise himselfe even to the highest pitch XXXIV It 's evident that differences controversies and brawles do still reigne every where and trouble the affaires of men Nor is it unknown to the wiser sort that these contradictions and quarrels come from divers and contrary studies because we learne not wisely to rellish act and speak the same things but we whisper severall things into one another or we are carried hither and thither every one by his proper eagernesse and passion If therefore it may be obtained or brought about that all men as they are made by one God after his image destinated to one end of blessed eternity with him sent into the same schoole of this present life furnished with the same requisites of necessary helpes or are certainely apt to be furnished so may they but suffer themselves to be led by the hand in common from a common principle through common meanes to common ends why may we not hope more serious study about serious things and lesse stir about trifles and by this more concord and lesse difference Now since PANSOPHY wishes seekes and assaies this it verily wishes seekes and assaies a businesse likely to bestead and profit man-kind in common XXXV But let us come to particulars and give a briefe touch by the way what hope PANSOPHY may afford of bettering the state as well of the Vulgar as the Learned and the Civill and Ecclesiasticall and to conclude all the Nations of the whole world XXXVI There 's none but sees in what things the vulgar sort of men busie themselves namely in things frivolous and vaine or truely in externalls which onely extend themselves to this fugitive and transient life they regard not sollider good things internall and eternall because they know them not now they know them not because they are not acquainted therewith therefore they delight themselves with gugawes bawbles and trifles of their owne For what can he doe who hath not learned the inward culture and adorning of the soule Who hath not tasted the sweeter fruits of vertues Who hath not lookt into the more precious treasures of Wisdome Who is in no measure admitted to the secrets of Heaven and Earth How can such an one imploy himselfe save in sweating and toyling to plow the earth gather fruits scrape up mony and to search and looke into such things as are done in neighbouring houses and places adjoyning For it is not granted to humane nature to be altogether idle and drowsie it will be busied or busie it selfe He that doth not this must needes doe something else and he who transfers not the forcible bent and inclination of his nature to better matters falls certainely into such as are worse It will be therefore a wholesome intent and good purpose that even the very common people be invited at length into the common amphitheater of Gods wisdome and that the vaile being withdrawne from these things in the presence of all divine treasures be represented as they are in themselves and come to be esteemed of from the truth and reallity of the matter to the end that the savour of better and truer good things being perceived they may accustome themselves to esteeme lesse of transitory worldly allurements and make smaller reckoning of shaddowes then substances and finally also that those men of the lowest ranke condemned to labours and grievous troubles may by the hope of better things ease their calamitous and wretched condition XXXVII Touching the state of learned men PANSOPHY rightly constituted may sundry wayes availe

they would excite move convert or convince that t is apparant this work consists both of prudence and a certain Art Therefore if we make all these things collected into one and by the benefit of method accommodated to a ready use to be subservient to God what do we but that which is pious and just in it selfe LVII They say there are Books enough already and what are we the better the world doth and will remain I answer we may be taught never to despaire alwaies to hope better things alwaies to afford occasions and helpes by the patience and bounty of God alwayes renewing it selfe and in different manners discovering it selfe continually with more lustre and moreover promising to these last times a multiplication of knowledge and light at the very evening of the world Dan. 12.4 Zach. 14.7 Therefore let us endeavour that this be promoted even as much as it shall please God by us by reforming not onely books but men to the diligent use of bookes which PANSOPHY will do teaching not onely all other things but even the universall use of it selfe LXVIII Now how may the same book serve divers persons seeing divers things delight divers men and some things are agreeable to the learned other to the unlearned some to believers other to unbelievers I answer The Chymicks out of this respect praise their Quintessence because it is of so exquisite a temperature that being applied to all things it bestowes that on severalls which is needfull for every one a cooling to things hot an heat to things cold moisture to dry things and a drynesse to things moist and therefore 't is a present remedy for every disease We may pronounce some such like commendation of this book when t is rightly trimmed and set out as one which will be a certain Quintessence of bookes that it will profit all its fruit returning to every one For by reason of the decent te perature of simplicity with sublimity of truth with exactnesse it will come to passe that by the simplicity of its method it may commend it selfe to those that are simple and by the sublimity of things it may feed the learned and by demonstrating which clearly by a true faith that nothing may be more rationall it may raise delight in the faithfull and dispose Infidels to faith or render them unexcusable LXIX Now heer many a one objects those who in matters of faith provoke or challenge men to reason are Hereticks Therefore PANSOPHY much alike assaying this is worthyly to be suspected I answer Therefore both JUSTIN MARTYR ATHENAGORAS LACTANTIUS LUDOVICUS VIVES MORNEY GROTIUS and who ever else have by Reasons contended for the faith against Infidells For divers men may doe the same so as it may not be the same if they doe it in a different end and manner as it is heere An Heretick in divine Testimonies uses reason as a Judge The Pansophist as a witnesse he commands reason to go before and presigne the paths by which he may catch divine Revelation This would have God to go before and would have reason follow Therefore an Heretick by reason overthrows the Tenets of faith a Pansophist doth establish them He joynes the Creature with the Creator this subordinates He teaches reason to speake against faith this makes reason speake for faith that they who doe not admit the testimonies of God Atheists and Infidells or corrupt them by their naughty reasons Hereticks Sophisters Smatterers may be constrained by the force of their owne reason and may be brought to that passe that they may be compelled to stand for God and his truth against themselves that is to say to acquiesse in the word of God and not resist it In summe our God deserves that to his mouth the mouthes and hearts of all men attest and be inforced to attest which things PANSOPHY seekes after LXX What doe you hope then say they that there will be no contradictions But there will alwayes be Heresies I answer I believe wicked men will alwayes be Rebels to light while the World continues Job 24.13 But shal we therefore neglect to light Candles because they are uselesse to such as are blinde or to purifie their flames by snuffing because some lurking fellow delights more in darknesse We know there must be Heresies nor are they ever like to be wanting which is the restlessenesse and craft of Sathan Shall we not therefore have a care to remove and rid them out of the way as often as God doth give occasions It s the part of the sonnes of light to oppose what way they can the Kingdome of darknesse and to put lighted Candles in Candlesticks in the house of the Church that they may give light to all who are in the house the event being committed to God It 's meet therefore to suppresse what darknesse soever we are able to vanquish by the power of light although the Prince of darknesse is like never to be a wanting to his occasions to cast darkenesse even upon new light For Christ the light of the world converts againe that very thing into an occasion of detecting new light To whom indeed 't is usuall to transfer all the endeavours of his enemies even their very ravings into an occasion of manifesting his glory Psal 16.10 The more Sathan brings in darknesse the more shall the splendor of divine light be disclosed and a very lye shall shew the strength of truth this we may safely hope LXXI Lastly there are some who object to us our tenuity and disabilities How poore and meane a party are you that you should dare to move such great things as these I answer This is not to be lookt at of what small abilities we are who advise these things but how great he is in whose name we advise and those things which we advise and they for whose sakes we advise He in whose name we are bold to exhort Mortals that they seeke an universall remedy for their confusions is God the Lord of all ready to confirme his mercy upon all and to establish his truth for ever in whose power it is even to open the mouth of an Asse or to excite stones to cry out if others hold their peace and for whom 't is ordinary to use contemptible mediums that the glory may be his owne not theirs who forget that they are the instrument in the hand of God if even they may seeme ought considered by themselves The very thing which we would have to be promoted is the glory of God which is to be illustrated by all men and all things as much as may be here under Heaven that from the rising of the Sunne to the going downe thereof from this present even for ever the name of the Lord may be praised and the whole earth be filled with his majesty They for whose sake we doe these things are they whereof we our selves are the least part yet a part All men to thirst after whose welfare as much

to those that are unused to high places if they be carryed suddainely to the top of a Tower their sight is troubled so as they either tremble to looke downe or else wax giddy but if they wont themselves to looke from lesse high places and raise themselves by degrees they have use of a firme and steady sight as well on high as below this is also knowne Every matter contrary to that thing to which any one hath accustomed himselfe if it come unawars it doth vehemently amaze and trouble the senses so as truth likewise offered over suddainely to them who have been accustomed to any errour sets their mindes a trembling as they seeme injured and oppose themselves and contradict the very truth and wrangle with it Therefore lest this should fall out in this place where Barriers are not provided for fencing or fighting exercise but a Temple for contemplation this kinde of ladder or scale of things shall beware before hand In which even in the first and lowest step in the very gate of PANSOPHY Metaphysicks such universall by themselves clear Principles of all things shall be put as they being granted now they cannot be granted unlesse one will either put off modesty and shame or be willing to be mad or dote with reason Each one must needs grant likewise all the rest through whole PANSOPHY so be they proceed also by degrees one from another by reason of the already granted generall formes and rules of things which onely he shall see applyed every where and in no place new ones devised Which furthermore shall serve to this end that men differing in opinions about particulars may be recall'd to a consent and even they themselves straying may be able to correct themselves In as much as the generall rules of truth being already granted they shall not dare in sighting for their owne particular errour to speake against them which artifice shall be a certaine imitation of that divine stratagem which the Prophet NATHAN happily used in converting his King For as DAVID being detained in the THESIS pronounced against himselfe so as being brought to the HYPOTHESIS he was silent acknowledging his errour So heere whosoever shall admit and by his assent approve a generall truth shall by that same make firme and consolidate foundations At which his wandring opinions afterward dashing may burst asunder and fall to pieces of their owne accord XXXVIII The third vertue of Pansophicall method shall be Uniformity Because this matter shall not be handled so another otherwise but all shall be handled in the same manner To wit as the structu●e of SOLOMONS and EZEKIELS Temple did consist of meere Parellelograms or every where like dist●nt lines so as al● was either foure square or foure cornerd throughout So whatsoever shall occur in the Temple of wisdome shall be explained by foure cardinall questions What By what How And how many fold with causes where ever the matter shall require thereto annexed For by these foure questions whatsoever is essentiall becommeth knowne To wit 1 The thing 2 The requisites of the thing 3 The manners of the requisites 4 The manners of the manners or differences which they call Genuses and Species The first question is dispatcht by a Definition explaining what the thing is in its essence The second by an intire structure of the Thing or an Idea resolving the thing into its essentiall requisites The third by Axiomes uttering all essentiall truths as well concerning the thing as its requisites The fourth by the distribution of the thing by new specificall differences if it may have indeed any under it And then every one of them is taken againe as a new theame to be deduced through the same foure questions XXXIX This shall be the perpetuall forme of our method as it were a certaine Pansophicall truely artificiall Quadrature of a Circle whereby the wandring volubility of methods may be reduced to some firmer stability For that which Geometricians pronounce concerning the Quadrate that it is the measure of all figures that may be deservedly said of this Quadrangular or four-cornerd method that it is the measure of all methods Now we are minded to illustrate this with 2 or 3 examples taken as well from Naturalls as from Artificials and Moralls least we seeme to speake Riddles XL. And we thinke good indeed to take a threefold naturall example Substantiall Accidentall and Defective or Privative The Sunne may be of substance whose Pansophicall quadrate briefe and sinewy and scientificall handling shall be such like The Definition The Sun is the greatest Star in Heaven an instrument destinated by nature for enlightning the earth through its circuit and thereby for enlivening all things therein and for measuring the courses of times The Idea it is constituted therefore of three things 1. Of a very great masse of most shining light made up together round into one body 2. Of a certain lively vertue flowing abroad with beams 3. Of motion perpetually circular N W. If any thing here might seeme doubtful it might be proved by the causes of all the assertions rendred that we may passe inoffensively to the things following As that is which is here spoken of the motion of the Sunne attributed by others to the earth But this controversie in this partiall or severall handling of this theame where premises are not to be premised cannot be decided Let this in the meane time be admitted as certaine that the Sun gives light to the earth on every side that there is need of circular motion whether that be in the Sun or the Earth The Axioms 1. The Sun is the chiefe fountaine of light For for all the other Stars we might lead a perpetuall night 2. The essence of the Sun is light For it cannot be taken from it but it must ceas to be the Sun 3. The light of the Sun flows out by beames Its cleare to the eye and is evinced by reasons 4. The light of the Sun issues out every way with beames To wit not onely towards the earth but also to sides which the illuminations of the Moon where ever she shall be do shew 5. Therefore the body of the Sunne is round For rayes cannot be spread through a circumference unlesse from a circular figure 6. The Sun where ever he comes with beames ministers light and heat 7. And by either of these puts vigour into things 8 The Sunne alwayes enlightens halfe of the earth the other halfe remaines unenlightned 9. That presence of the Sun above the earth makes the day the absence thereof night 10. By how much the Sun is more verticall or just over the earth by so much the more it shines and burnes by how much the more collaterall by so much the lesse 11. The verticall or direct circlings of the Sun make the Summer the collaterall the Winter 12. The returne of the Sun to the same verticality makes the yeare And if any thing remaine to be sayd The Distribution Is none at all

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

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

mankinde Sciences Arts Vertues and Vices Faith and Treachery that is impiety and errours and by the occasion of Errours that new torches are lighted againe for the better illustration of truth he perceives who sees any thing in Sacred or prophane History For all things came forth as it were out of darkenesse into light one thing after another and every thing was in his first beginnings rude and unpolisht receiving by little and little distincter formes and true perfection And lastly every invention passed from his inventor to other men and people one after another by successive imitation XXIV What therefore should keep us from hoping that it may fall out at length that those things which had their encrease by parts may grow up into the whole and that those things which we polisht by degrees may at length be extant in a perfect forme And what things formerly appertain'd to this or that man or Nation tongue and Sect may become common unto mankinde Certainely that which hath a graduall ascent must needs have a top And if CICERO said truely Time extinguishes the fopperies of opinions And why not whereas truth the daughter of time is onely solid the fumes of opinions cannot but be subject to dispersions why do we not hope that the fictions and errours of so many Ages may even through tract of time at length be discovered and expung'd XXV Now if we may well hope for such a thing why may we not likewise desire and endeavour it For what will that bee but a declaring of our selves Administrers of divine bounty which uses to communicate it selfe by degrees and diffuse it selfe more and more continually XXVI Therefore if we shall now at length assay to collect into one body that various and manifold light appearing at first as sparkes afterward as torches which the Father of lights in the succession of fore-past ages kindled and hath dayly more and more encreased And then after we have reduced it into one universall Masse endeavour to render it most cleare and pure and produce it for the worlds publick use and benefit we may assure our selves we do nothing but what divine providence hath even led us by the hand to effect XXVII Yea to do this same the very necessities of mankind urge and compell us which I shall explaine briefly first of all in generall afterwards by certain ranks or orders of men at length by carrying a respect to these our owne times into which we are now come XXVIII Touching the perpetuall confusions of humane affairs the complaints of wise men in every age are sufficiently knowne and manifest so as none can be ignorant thereof unlesse he be either a stranger in the world such as Infants newly entred into it are or a meer trunck or block as foolish ones are who mind not what goes forward nor regard or care how it 's done Now these confusions spring and arise hence in as much as the greater sort of men who even in their own and the worlds account seem to be wise do all or at least their principall and chiefe businesses without Counsell or reason rashly and ignorantly In which sense AUGUSTINE call'd the most men fooles lib. 1. de lib. art cap. 9. And agreeable to this saith CICERO there 's nothing so common and ordinary as to understand nothing also I think the Mule breeds oftner than a wise man is produced Since wisedome therefore the Governesse of things deserts men what wonder need it be to us to see all things done immoderately and by way of tumult and our imployments to misse of their ends by running out of their bounds and limits and our selves thrust headlong into sundry precipices It must necessarily redound then to the health and welfare of mankind to place so clearly in the sight and view of all men the true discover'd ends of things and their certain medium's leading to those ends and all the orderly and due manners Courses and wayes of such medium's that all men may in seeing see and being taken with the sweetnesse of that true happinesse which only true wisdome shews and gives a fore-taste of be inflamed with the vehement and ardent love thereof And this is that very thing which PANSOPHY seeks after and hopes for through its waies of full Universality Truth and Facility XXIX For because those things are many and after a sort infinite which men in this life have for their Objects as well without themselves things naturall and artificiall morrall and spirituall good and bad as within themselves inclinations desires various affections and lastly near adjoyning to themselves other mens opinions studyes endeavours and very different actions it cannot be but they must be severally distracted and confounded by all these so as they cannot do that which ought chiefly and especially to be performed but even as any one by meer hap falls this way or that way so he permits himselfe to be inwrapp'd and intangled Whence it comes to passe that whereas God made man right they immix themselves both with infinite questions and occupations Eccles 7.30 and according to that complaint of SENECA'S like a company of Cattell they follow the flock afore not going where they should but where they behold others For which Ataxy or irregularity no other remedy can be found than that all things which a man either doth or may meet with be reduced into a fixed and settled order the Weights and valuations of all things being evidently extant that every one for his own benefit may clearly see and wholely understand what ought and is behoofe-full afore or after more or lesse to be attended affected brought about and dispatched which cannot be without an universall fore-knowledge and survey of things For all things that are be so inter-woven by divine Artifice which PANSOPHY will manifest and make cleare that every thing is not so much for its own sake as for others whence t is that all things mutually cohere and become serviceable and by turnes not only things alike but what are diverse and even contraries illustrate and set out themselves as we have it apparent in the body of any creature how all the members the greatest and least highest and lowest first and last serve one another mutually so that if you take away one you shall spoyle and maime the use of the whole Seeing therefore all things that are come to the composition and framing of the whole Universe as of one Common-wealth by a concatination or chaining together which is nowhere broke or interrupted it must needs happen that by the ignorance of one remarkable thing the truth of many be likewise darkned and obscured Certainly as SENECA said of the Writings of great and noted men They are wholely to be look'd into wholely to be handled and perused For by the lineaments of their wit they knit a worke from whence nothing can be withdrawne without a marring and ruinous defacement of the rest That may be far oftner spoken of the whole