A Motion Tending to the Public Good of this Age and Posterity, Letter 1
Sir C.
YOurs of the ſecond of Ianuary comes now to my hand, if this afternoone I had been free, I could perhaps have enlarged my ſelfe more then now I am able to do. Yet to entertain ſo good a motion I hope time ſhal never be wanting hereafter to ſupply what may bee required further of me, towards the advancement of the publicke good. You approve of the objects propoſed, but you deſire a further relliſh and illuſtration of the ſcopes and meanes. The two objects which you like moſt of all, the one for Humane, the other for Divine learning, I will chiefly now inſiſt upon. The meanes then to advance humane learning, and the reformation of Schools; is to elaborate certain Treaties, and to put them forth that they may be made uſe of by all.
The firſt of theſe Treaties ſhould be a diſcovery of the defects and of the diſorders in teaching and educating children, with the intimation of the remedies thereof, and of the manner of applying the ſame unto the diſcaſe, which ſhould be done briefly and ſubſtantially.
The ſecond ſhould be a direction for Parents, how to implant into their children the ſeeds of vertue, and to beget in them a diſpoſition towards learning.
The third, ſhould be a new Alphabetarie, to teach children of five or ſix years, without any tediouſneſſe to reade and write, as it were in a continuall courſe of play and paſtime.
4 Then the Syſteme of things obvious to the ſences of children, is to be inſinuated unto their imaginations, with the proper names thereof; that they may have a true conceipt of the ſimpleſt and outward things of the world, as a rude matter of that whereof afterward they are to receive inſtructions. Theſe are the firſt generall preparatives towards learning: then the matters to be taught are to be elaborated. Where firſt there is that which belongeth unto the principles of Religion. Secondly, that which belongeth to the attainment of languages. And laſtly, that which belongeth to the attainment of Sciences, whereof the firſt, viz. concerning Religion three Treatiſes are to be put forth.
Firſt the abridgement of the hiſtory of the Bible fitted to the capacity of children. Secondly the uſe of the examples of the Bible, and of all things according to the ends for which God created them. Thirdly, the marrow of the Bible, containing briefly the ſubſtance of that which is to be beleeved, done and hoped for, according to the cleére doctrine of the Bible, fitted to childiſh ſimplicity and yet not without depth, to be enlarged upon towards thoſe that are of riper judgement, then meere children. Whereunto a direction is to be annexed, for the information of the teacher; that he may know how to enlarge himſelfe upon matters, and queſtion thoſe that are youths in a deeper ſence and way, then children uſe to be queſtioned.
Of the ſecond, viz. of languages, theſe Treaties are requiſite. Firſt, a direction for their own mother tongue, to know the true properties therof; for it is to be the rule of underſtanding all other tongues. Secondly for the Latine tongue, or the Greeke and Hebrew; foure helps are to be afforded. Firſt, the introduction to the tongue, containing the primitives thereof; which are to be propoſed with their ſignifications, and variations, and their Declenſions and Conjugations. Secondly, the body of the tongue, containig all the words thereof in the derivations and compounds, together with an eaſie Grammer and Dictionary. Thirdly, the periodicall doctrine of the language, containing the ſentences & ornat manner of expreſſions, together with the rules of elegant ſpeech. Laſtly a direction for the Maſters of the language, ſhewing the manner how theſe helps are to be rightly uſed.
Of Sciences there are three degrees, whereof every one is to be handled in a ſeverall Treaty. The firſt containing the hiſtory of all things, which are the ſubjects of humane learning. The ſecond, the dogmaticall ſubſtance of Sciences, which are the principles and fundamentall truths of humane learning. And the third, the body of Sciences, containing all the precepts & branches of humane learning, and the deductions which are infallibly evident, and truly drawn already by other mens labours from univerſall principles. To which three degrees of Sciences, a fourth may be added; ſhewing the univerſall method of ordering the thoughts, to finde out by our own induſtry any truth as yet unknown, and to reſolve any queſtion which may be propoſed in nature, as the object of a rationall meditation.
Theſe are the Treaties to be elaborated in the wayes of humane learning, for to bring ſchollers from the firſt ſteps of knowledge, unto the perfection of the uſe of reaſon: wherein they may be able to diſcover by themſelves, all things which can be found out in nature. And when by the right uſe of theſe Treatiſes, and the prudent manuduction of a good Maſter, the Scholler is brought thus far; Then another Treatiſe is to be ſuperadded to ſhut up all; for the perpetuall encreaſe and advancement of Sciences, which ſhould containe a full direction concerning the wayes of ordering higher Schools, Colledges, and Univerſities, and of regulating the exerciſes, which ought to be ſet a foot therein; That men who have attained unto the former degree of perfection, may improve their talents with advantage one towards another, and towards the publicke, without vain-glory, and ſtrife, and ſuperfluous repetitions of matters already diſcovered; where the manner of writing books and Treatiſes, either for the ripping up of the hidden ſecrets of nature, or for the examining and rectifying or compleating of the writings of other men is alſo to be explained, when firſt the faults and defects of Colledges, and Univerſities are layd open, and the abuſes of writing books is made known, with the wayes of taking a ſpeedy courſe of reformation in the one and the other.
Thus having given you an Idaea of the wayes and means how to advance humane learning; I will come to the other object which concerneth divine knowledge to be had from the holy Scripture, by way of interpretation of the Text. Here alſo ſome matters are fully to be handled for inſtruction, and direction of thoſe that would come to divine knowledge, and ſome exerciſes of the ſpirit are to be intended by the proficients. The matters to be handled are theſe.
1 A Treatie or diſcourſe ſhould be put forth, to ſhew the neceſſitie of reading and meditating Scripture, more then men are accuſtomed to do, and what uſe is to be made of the knowledge of the words of the Text, both for humane and divine learning in all kindes; as well naturall, tending to diſcover the properties and true uſe of things created, as civill and politick, tending to ſhew the prudencie of mens carriage one towards another, in all ſtates, namely Domeſticall, Republick, Monarchicall, and Military; ſo that it ſhould be made good that no man can be truly wiſe, either to ſalvation in ſpirituall things, or to the right uſe of reaſon in outward things; whether it be to make uſe of creatures, or to converſe with men towards happineſſe, without the knowledge of the holy Scriptures, which are given to be a generall rule both of all wiſedome and reformation.
2 This being made good, that the Scripturall knowledge is thus neceſſary and uſefull; a ſecond Treaties muſt be ſet forth, wherein the way and manner of making uſe of Scriptures to attain all theſe ends, is to be ſhewn partly by private meditation of one by himſelfe alone, partly by exerciſes of more then one together, either in a private, or in a more publicke way; where a full Idaea of the heads of means, and of the degrees of progreſſe in meditation and exerciſes towards the infallible attainment of ſcripturall underſtanding is to be laid open.
3 Theſe two generalls being made known, the particulars are to be inſiſted upon; where beginning from the childiſh part of ſcripturall inſtitution, and proceeding to the higheſt degree of ſpirituall contemplation, certaine periods of doctrine for ſcripturall knowledge, are to be diſtinctly delivered. The firſt period is that which belongeth to children. The ſecond to young men. The third to ſuch as are great proficients, and may be called Fathers. And the fourth and laſt to Doctors and teachers of others. The children when they are in the courſe of humane learning, and buſied to underſtand their mother tongue, and to read the hiſtoricall doctrine of the Bible, may be initiated to reade the Text it felfe, as ſoone as they have paſt through the hiſtoricall abridgement, which I have mentioned heretofore. And when they come to make uſe of their ſecond and third helpe of ſacred ſcripturall knowledge heretofore mentioned, then they muſt be (after they have run them over, and in ſome ſort comprehended thoſe Treatiſes) brought to the morall and doctrinall parts of the Scripture it ſelfe, to learne to obſerve in the Text, that which in their books they have learned. A direction therefore is to be ſet downe in a briefe Treatiſe, how children ſhould be made to ſee and obſerve in the Scripture it ſelfe, that which formerly was gathered out unto them, and delivered in a particular Treatiſe, and this ſhould be done Catechetically; ſo that as in the courſe of humane learning, there were three degrees of knowledge in ſeverall Treatiſes to be imparted unto them: So alſo in the courſe of divine learning, there muſt be three degrees of Catecheticall exerciſes, deſcribed in a Treatiſe; to ſhew how that in reading the hiſtory it ſelf, they ought to be examined, and brought to anſwer concerning the paſſages mentioned therein; and in reading the dogmaticall part, they are to be queſtioned to make them anſwer from the Text it ſelf, unto things therein morrally and doctrinally obſerveable by their capacity; ſo that the Text it ſelfe muſt be made their Catechiſme from whence they ſhould learne all doctrine of Religion. Young men or children of riper age, when they are learning the languages which are to be inſtruments of learning; they muſt be all at once initiated into the hiſtoricall Science of things that are in the world, and into ſome principles of Arts and Sciences, which afterward are more fully to be delivered. And when they are at this taske in humane matters, then in divine matters (which at their own times muſt alwaies go along.) A further period of ſcripturall knowledge is to be ſuggeſted unto them, which is a kinde of Analyticall way, of conſidering the principall ſentences of the Text, and in learning to diſtinguiſh the periods thereof one from another, and in a ſingle ſentence to know what the ſubjectum and praedicatum thereof is, and what the connexive and rationative particles of a diſcourſe meane, and to what uſe they ſerve. In which period, there be again ſeverall degrees of matters to be taught; whereof a particular Treatiſe muſt be compoſed, for the direction of thoſe that are to teach youths this part of divine knowledge.
When young men are become proficients, and have gotten ſtrength of judgement, then they muſt be brought further, to the full doctrine of Analyticall meditation, wherein are three degrees. Firſt, there is the literall Analyſis. Secondly, the materiall. Thirdly, the ſpirituall Analyſis. The literall Analyſis, is the diviſion of all the ſentences of the Text, according to the true relation wherin they ſtand in the bare letter, which is to be conſidered in all the properties thereof; whereof a particular Treatiſe is to be made, becauſe this is the ground of all true interpretation; and if an error fall out in this part of the interpretation, it may marre all the reſt which followeth. The materiall Analyſis, is the diviſion of the things which are mentioned in the ſentences and words of the Text. Here the way to finde out the true matter and the ſcope of a whole diſcourſe, and to obſerve the parts thereof (as they ſtand ſubordinat to the ſcope, in the matter to make up the whole, and the coherence of theſe parts one to another) with the grounds of their materiall relation, and other things belonging thereunto; for to take notice of the ſubſtance of things delivered, and of their order, will require another Treatiſe to direct thoſe that are proficients in the former degree of Analytical knowledge, to advance unto deeper thoughts.
The ſpirituall Analyſis, is the diviſion of the Myſtery according to the parts of the matters. For in every materiall ſubſtantiall truth of Gods Word, there is ſome part of the Myſtery of Spirituall Wiſedome, and how to diſcern this according to the rule of the Analogie of faith. And how to make uſe of this rule, to dive into the depth and riches of Gods wiſedome; and to know thereby what his working is towards our inward and Spirituall man; and how the materiall truth is to be applyed and exalted with a reflection of the Spirit upon Chriſt unto a more heavenly uſe, then the bare rationall conſideration thereof doth afford unto a naturall man; I ſay, how to do all this for our owne inſtruction, and the inlargement of the ſoule in communion with God? is the third degree of Analyticall doctrine and meditation, whereof a particular Treatiſe ſhould bee elaborated for thoſe that are to be counted Experienced, and in ſome reſpect Fathers in Chriſtianity. For none ſhould be initiated into this Doctrine, but ſuch as have experience of Gods dealing with themſelves and others, and are conſequently able from their owne obſervations of Gods working, to bear witneſſe to the truth, which the Scripture doth mention in a Myſtery; and which cannot be underſtood by any, but by ſuch as can diſcerne the worke of the Spirit in themſelves, and perceive the degrees of the worke thereof in others, and conſequently can judge betwixt the true and falſe motions of the Spirit, and begun clearly to learne and underſtand the intention of God, in particular proceedings, as they are ſubordinate unto the main intention of God towards Mankinde in the worke of ſalvation through Chriſt, as he is the Head of his Church. Such I ſay, as in the ſtudy of Chriſtianity are come this farre, may be called Fathers, and none but they are capable of this third degree of Analyticall Doctrine. And therefore this Treatiſe is not to be made common, but only ſhould be imparted unto them alone; and that alſo by ſome degrees according to the meaſure of their capacity in this, becauſe here doth lie the danger of Spirituall pride and ſelfe-conceitedneſſe, which draweth moſt men of knowledge headlong into errors and extravagancies, whereby they confound themſelves and others; and draw many ſometimes into endleſſe perdition, when they are ſtubbornly bent to flatter themſelves in the deceitfull apprehenſion of Spirituall Myſteries.
Thus far all common Chriſtians ſhould be led and taught to attaine unto divine wiſedome, by way of Scripturall Meditation. And beſides theſe directions to be given by way of Treaties; certaine Exerciſes of the minde, as well in private ſolitarily, as in company with others, and publickly ſhould be made uſe of, and might be deſcribed if there were any appearance of hope; that in theſe troubleſome and unſetled times, a foundation could be laid for the practiſe and training up of Chriſtian ſoules in ſuch away of Learning. For if a Lecture were founded in ſome convenient place, wherein the Doctrinall part of this Science might be delivered in publicke Lectures, and further beaten out in private conferences; then alſo ſuch as would addict themſelves unto this kinde of ſtudy, and give up their Children to be inſtructed by thoſe degrees of Humane and Divine Learning might be not only taught, but actually exerciſed & inured by ſome practicall wayes, into the Method of knowledge; for without ſome exerciſe fitted to the capacity of him that is taught, wherein he may be brought to apply the rule which he hath beene taught to the uſe wherefore it is given, all inſtruction in Divine matters, is either unuſefull or hurtfull. For unleſſe divine inſtruction end in the fruit of the Spirit, which is righteouſneſſe & holineſſe (which without ſome reall exerciſe cannot be received or entertained, when God hath given them in any meaſure) all inſtructions and theoreticall directions, are but to none effect, and rather hurtfull then profitable, becauſe they tend to a greater judgement over him that knoweth the way of truth and doth not follow it. Therefore it is expedient to make many diſcourſes and treatiſes of thoſe things, and to publiſh the doctrine thereof at adventures, before tryall be made of the practiſe and before it may be knowne that thoſe to whom the Doctrine is to be imparted are not doggs and ſwine, that is to ſay, carnall, beaſtly minded men, that will teare the truth by ſelfe conceited contradictions into peeces, or if they are led not to contradict ſo much as to aſſent that then they will not drowne it in the mire of ſenſuall luſt and ſwiniſh worldly mindedneſſe. Therefore theſe pearles muſt not be caſt before the world, but ought to be diſpenſed unto the children of the Kingdome and that with a great deale of diſcretion and ſpirituall prudency, becauſe we have experience, that even the true children of God are not capeable of al things, but that if matters be not ſuggeſted to them by degrees, they either get a ſpirituall ſurfet thereof, ſo that their ſtomack is ſpoyled and unable to digeſt neceſſary foode when it is propoſed to them, or elſe become drunken with them, and ſo in the heate of their braine they are as it were fooliſh and mad in uſing them without ſobriety and diſorderly, neither to their owne nor other mens edification. As for the Doctrine and exerciſes belonging to teachers, to bring them to a demonſtrative way of interpreting of Scriptures, they are of two ſorts. The firſt is for the inlarging of knowledge & for the diſcovery of the Myſtery of Gods Kingdome in a Doctrinall or Hortatorie or conſolatorie way to infuſe knowledge into others. The ſecond is for deciding of doubts, either ariſing from the words or from the matter of the Text. Of each of theſe waies as they are to be fitted to higher or meaner capacities, ſome Treatiſes ſhould bee compiled to ſhew Miniſters both how to divide the words aright unto their hearers, according to the difference of their Auditories diſpoſition, & how to deale one with another in matters of doubts and diſputes to come to a full and ſatisfactorie deciſion of their controverſies. Theſe two Treaties are of great concernement and not to be put forth till mens eares be opened by affliction, & the pride of learning be put down in the conceit of the worldly wiſe, and of the diſputers of this age, which God will bring to paſſe, partly by outward afflictions, partly by the great variety or opinions, and the … of received principles which will be ſhaken on all ſides. The men that are ingenuous and call upon God for light and direction will finde deeper▪ principles of truth to reſt their ſoules upon then hitherto they have received: And by theſe God will aboliſh the wiſedome of the wiſe and the learning and the diſputer of this age, and bring thoſe that ſeeke wiſedome in the ſimplicity of the word, to underſtand the depths of Gods counſell which are hid from the great Rabbies of the world, and men rather addicted to bookiſh learning (to tell us what this or that Author ſaith) then to ſearch after the wiſedome & demonſtration of the ſpirit of & power, by which the Apoſtles in preaching the Goſpel were able to bring the ſpirits of all men captive unto the obedience of Chriſt. And becauſe we neither know the Rules of true ſpirituall meditation, to dive into the things belonging unto the Miniſterially Doctorall and Paſtorall charge: neither doe wee ſincerely ſeeke after the rules by which our minds ſhould bee led unto knowledge, nor doe wee exerciſe our ſelves one with another through the communion of Saints without partiality & unblameably in the waies which we know, but we rather adhere to humane doctrines and opinionating diſputes found in Authors whom we through curioſity ſeeke after and take up Rules at adventure, or by partiall ſquares, and never impart unto others in ſpirituall ſimplicity the truth that God maketh manifeſt unto us: but hugge our ſelves in a ſelfe conceited flattery with it, through the vaine immagination of a more ſecret knowledge, wherein we ſhould be thought to excell others. Therefore we that are Miniſters are become unprofitable, and to us God hath made his word, as a booke that is ſealed ſo that no man can reade in it, nor knoweth what to make of the ſence thereof, which to a ſimple godly capacity is moſt cleare and evident, and may be clearely explained alſo by ſuch as will not ſuffer their mindes to runne after their owne conceits.
Thus I have endevoured to let you ſee ſome more light concerning the two objects which you chiefely pitch upon: whereof the one is Mr. Comenius proper taske, and the other is mine, although wee are bound not to doe in publique or to bring to perfection, either of theſe Methods without one anothers advice and conſent. Becauſe in very deede his taske is no leſſe in my aime, then in his owne and mine is reciprocally in his ayme a thing whereunto he doth ſubordinate his endeavours: ſo that the meanes of perfecting both were to have us both ſet apart for our taskes and ſetled together, in a courſe of elaborating the ſame by mutuall communication one with another, and with others that are fit to partake of theſe thoughts, and by teaching and exerciſing both our ſelves and others in theſe Methods, till God ſhew us the full period of time, when they ſhould be brought forth to the world.
I will not mention, as I did intend at firſt any thing concerning the other two taskes viz. the matter of correſpondency for Union with Forraigne Churches, and the matter of Practicall Divinity, nor will I diſcribe heere the manner of our ſetlement, which may bee wiſhed rather then hoped, for the elaborating of theſe taskes to ſome good purpoſe. Theſe things I thinke needeleſſe to lay open at this time, yet if it ſhould be found requiſite to ſhew the feaſeableneſſe of what we ayme at, and I have here in ſome kinde ſpecified, let mee know thereof by your next, and God willing you ſhall receive ſatisfaction. The grace of God bee with you and direct you in all things unto the manifeſtation of his glory, through Jeſus Chriſt in whom I remaine,
London this ſixt of Ian. 1642. Your worſhip his moſt faithfull and willing ſervant, IOHN DVRYE.