The reformed school by John Dury.

Concerning the Means of Learning.

The true Means by which all Humane ••ciences are attainable, are three, and no ••ore: The First, is Sense; the second, Tradi∣••on; the third, Reason.

Sense is the first, because it conveighs unto ••ur Imagination the shapes and images of all ••ings, which memory doth keep in store, that ••eason may make use thereof. nor can any Tradition be entertained with profit, but ••at, whereof the Imagination hath received ••om Sense the originall representations.

Tradition is the second, because it is no∣••ing else, but a Communication of those ••bservations which others have made of the ••reatures, wherby our want of knowledge •• them is supplyed. For we ought, To En∣••ire of the former Age, and be willing to ••ake search of their Fathers; because we are ••ut of yesterday and know nothing, and our ••yes upon Earth are a shadow. Job. 8.8, 9.

Reason is the third and last Means of ••umane Learning, because it makes use of •• the reports of our Senses, and of other ••ens Tradition; and without these it can ••ake no inferences to enlarge knowledge, or

teach us the right use of Creatures for neces∣sary occasions.

From the subordination of these Means to one another, and their properties to advance us unto Learning; we shall gather these fol∣lowing Rules of teaching Arts and Sciences.

1. The Arts or Sciences which may be received by meer Sense should not be taught any other way: for it is no wisdome to make work to our selves: Frustra fit per plura quod fieri potest per pauciora.

2. Whatsoever in any Art or Science can be made obvious unto Sense, is first to be made Use of, as a Precognition unto that which is to be delivered by way of Traditio∣nall o•• Rationall precept.

3 As in Nature Sense is the servant of Imagination; Imagination of Memory; Me∣mory of Reason: so in teaching Arts and Sciences we must set these Faculties a work in this Order towards their proper Objects in every thing, which is to be taught: whence this will follow, that as the Faculties of Mans soul naturally perfect each other by their mutuall subordination: so the Arts which perfect those Faculties should bee gradually suggested, and the Objects wherewith the Faculties are to be conversant according to the Rules of Art should be offered in that Or∣der, which is answerable to their proper ends

and uses and not otherwise: for the propor∣tion of every thing to its owne end, doth de∣termine the order and place wherin we are to make use of it: for nothing is truly Usefull, but as it is, in its naturall place.

4. As Childrens Faculties break forth in them, by degrees to be vigorous with their years and the grouth of their Bodyes; so they are to be filled with Objects whereof they are capable, and plyed with Arts: whence followeth that while Children are not ca∣pable of the Acts of Reasoning; the Me∣thod of filling their Senses and Imaginations with outward Objects should be plyed: Nor is their Memory at this time to be charged further with any Objects then their Imagi∣nation rightly ordered and fixed, doth of it self impresse the same upon them. Moreover hence followeth, that no Generall Rules are to be given unto any, concerning any thing either to be known or practised according to the Rule of any Art or Science; till Sense Imagination and Memory have received their Impressions concerning that wherunto the Rule is to be applyed; and so farre as those faculties are stored with matters of Observa∣tion, so farre Rules may be given to direct the mind in the use of the same and no further. Lastly hence followeth, That the Arts or Sciences which flow not immediatly from

particular and sensuall objects, but tend im∣mediatly to direct the universall Acts of Rea∣soning, must be taught after all the rest: be∣cause their Use is to Regulat that, which is to make Use of all the rest, viz. the Rational fa∣culty; therefore it is a very absurd and prepo∣sterous Course to teach Logick and Metaphi∣sicks before or with other Humane Sciences, which depend more upon Sense and Imagina∣tion then Reasoning.