CHAP. III. Of the Division of that which the Schools call Humane Learning, and first of Tongues or Languages.

THose Sciences that the Schools usually comprehend un∣der the title of Humane, are by them divided divers and sundry waies, according to several fancies or Authors; but most usually into two sorts, Speculative and Practick: wherein their greatest crime lies in making some meerly Spe∣culative, that are of no use or benefit to mankind unless they be reduced into practice, and then of all other most profita∣ble, excellent and usefull; and these are natural Philosophy and Mathematicks, both of which will clearly appear to be practical, and that in a few reasons.

1. Can the Science of natural things, whose subject they hold to be corpus naturale mobile, be only speculative, and not practical? is there no further end nor consideration in Physicks but onely to search, discuss, understand, and dispute of a natural movable body, with all the affections, accidents and cir•umstances thereto belonging? Is he onely to be ac∣counted —Faelix, qui potuit rerum cognoscere causas? Then surely we may justly conclude with Seneca, Nostra quae erat Philosophia, facta Philologia est, ex qua disputare docemus, non vivere! That which was our Philosophy is made Philologie, from whence we teach to dispute, not to live. Surely natural Philosophy hath a more noble, sublime, and ultimate end, than to rest in speculation, abstractive no∣tions, mental operations, and verball disputes: for as it should lead us to know and understand the causes, proper∣ties, operations and affections of nature; so not onely to rest Page  19 there and proceed no further; But first therein and thereby to see and behold the eternal power and God-head of him,* who hath set all these things as so many significant and lively characters, or Hieroglyphicks of his invisible power, provi∣dence, and divine wisdome, so legible, that those which will not read them, and him by them, are without excuse; and not to rest there, but to be drawn to trust in and to adore him, who is the Causa causans, ens entium, and God of nature; and not to become like the Heathen, when we know God, not to glorifie him as God, neither to be thankfull; but to become vain in our imaginations, and to have our foolish hearts darkned. And secondly, not onely to know natures power in the causes and effects, but further to make use of them for the general good and benefit of mankind, especially for the conservation and restauration of the health of man, and of those creatures that are usefull for him; for ubi desinit Phi∣losophus incipit medicus, and is practicably applicable to many other things; as we shall shew when we speak of Ma∣gick.

2. Can the Mathematical Sciences, the most noble, use∣ful, and of the greatest certitude of all the rest, serve for no more profitable end, than speculatively and abstractively to be considered of? How could the life of man be happily led, nay how could men in a manner consist without it? Truly I may justly say of it as Cicero of Philosophy, it hath taught men to build houses, to live in Cities and walled Towns; it hath taught men to measure and divide the Earth; more fa∣cilely to negotiate and trade one with another: From whence was found out and ordered the art of Navigation, the art of War, E•gins, Fortifications, all mechanick operations, were not all these and innumerable others the progeny of this never sufficiently praised Science? O sublime, transcendent, beautifull and most noble Mistress! who would not court such a Celestial Pallas? who would not be inamoured up∣on thy Seraphick pulchritude? surely thy divine and Har∣moniacal musick were powerfull enough to draw all after thee, if men were not more insensible than stones or trees. Is the admirable knowledge that Arethmetick afords worthy Page  20 of nothing but a supine and silent speculation? Let the Merchant, Astronomer, Mariner, Mechanick and all speak whether its greatest glory stand not principally in the practick part? what shall I say of Geometry, Astronomy, Op∣ticks, Geography, and all those other contained under them, as they are reconed up by that myrror of manifold learning Dr. Iohn Dee in his Preface before Euclide? it were but to hold a candle to give the Sun light, to deny that they are practical. Nay are not all the rest also practical? what is Grammar, Lodgick, Rhetorick, Poesie, Politicks, Ethicks, Oeconomicks, nay Metaphysicks? if they serve to no o∣ther use than bare and fruitless speculation? I will onely conclude in this case as they do in that maxim of Philosophy, frustra est potentia, si non reducitur in actum, In vain is pow∣er to speculate, if it be not reduced into action and practice.

Therefore omitting the division of humane sciences, as either the Academies or others have ordered them; I shall proceed to divide them according to that way which I con∣ceive most convenient and commodious for mine intended purpose, and so shall put them under a threefold consideration.

• 1. Those Arts or Sciences, that though they seem to confer some knowledge, yet is it in order to a further end, and so are instrumental, subordinate, and subservient to other Sciences. In the number of which I first reckon Grammar, or the knowledge of tongues, which in some sort and measure is instrumental, and subservient to all the rest. Se∣condly, Logick which I account instrumental, and helpfull to Mathematicks, natural Philosophy, Po∣liticks, Ethicks, Oeconomicks, Oratory, Poesie, and all the rest as it especially teacheth a Synthetical, and Ana∣lytical method. Thirdly Mathematicks, which are not onely subordinate amongst themselves, but especially instrumental, and very usefull to Physicks.
• 2. Those Sciences that confer knowledge of themselves, and are not instrumental or subservient to others, as natural Philosophy, Metaphysicks, Politicks, Ethicks, and Oecono∣micks.
• 3. Those that though they conferre some knowledg, and Page  21 have some peculiar uses, so they seem necessary as ornamental, and such I account Oratory and Poesie. Which divisions I put not so much because they agree in this order in their proper subjects, and ends, as to accommodate them to my present disquisition. And I shall speak in the order as I have put these, and first of the Grammar.

1. The knowledge of Tongues beareth a great noise in the world, and much of our precious time is spent in attain∣ing some smartering and small skill in them, and so we do all servire duram servitutem before we arrive at any compe∣tent perfection in them, and yet that doth scarcely compensate our great pains; nor when obtained, do they answer our longing, and vast expectations For there is not much profit or emolument by them, besides those two great and necessa∣ry uses, to inable to read, understand, and interpret or trans∣late the works and writings of other men, who have written in several languages; so that in this regard they are as a key to unlock the rich cabinet of divers Authors, that there by we may gather some of their hidden treasure; and also to inable men to converse with people of other nations, and so fit men for forein negotiations, trade, and the like, which indeed are very useful and extremely beneficial to all man∣kind. Yet besides what I have formerly spoken of Tongues in relation to the interpretation of the Scripture, thus much also is evident, that if a man had the perfect knowledge of many, nay all languages, that he could give unto man, beast, bird, fish, plant, mineral, or any other numerical crea∣ture or thing, their distinct and proper names in twenty se∣veral Idioms, or Dialects, yet knows he no more thereby, than he that can onely name them in his mother tongue, for the intellect receives no other nor further notion thereby, for the senses receive but one numerical species or Ideal-shape from every individual thing, though by institution and im∣position, twenty, or one hundred names be given unto it, ac∣cording to the Idiome of several nations. Now for a Carpen∣ter to spend seven years time about the sharpning and prepa∣ring of his instruments, and then had no further skill how to imploy them, were ridiculous and wearisome; so for Scholars Page  22 to spend divers years for some small scantling and smattering in the tongues, having for the most part got no further knowledge, but like Parrats to babble and prattle, that whereby the intellect is no way inriched, is but toylsome, and almost lost labour. Excellent and worthy was that at∣tempt of the renowned and learned Comenius in his Ianna linguarum (if it had been as well understood, and seconded by others) to lay down a platform and seminary of all lear∣ning and knowable things, that youth might as well in their tender years receive the impression of the knowing of matter, and things, as of words, and that with as much ease, brevity and facility.

2. For Grammar which hath been invented for the more certain and facile teaching, and obtaining of languages, it is very controvertible whether it perform the same in the su∣rest, easiest and shortest way or not; since hundreds speak their mother tongue and other languages very perfectly, use them readily, and understand them excellent well, and yet never knew nor were taught any Grammatical rules, nor followed the wayes of Conjugations, and Declensions, N•un, or Verb. And it is sufficiently known, that many men by their own industry, without the method or rules of Grammar, have gotten a competent understanding in divers languages: and many unletter'd persons will by use and exer∣cize without Grammatical rules learn to speak, and under∣stand some languages in far shorter time than any do learn them by method and rule, as is clearly manifest by those that travel, and live in divers Countries, who will learn two or three by use and exercize, while we are hard tugging to gain one by rule and method. And again, if we conceive that languages learned by use and exercize, render men ready, and expert in the understanding and speaking of them, without any aggravating or pusling the intellect and memory, when that which gotten by rule and method, when we come to use and speak it, doth exceedingly rack and excruciate the intellect and memory; which are forced at the same time, not onely to find fit words agreeable to the present matter dis∣coursed of, and to put them into a good Rhetorical order, Page  23 but must at the same instant of speaking collect all the nu∣merous rules, of number, case, gender, declension, conjugation, & the like, as into one center, where so many rayes are united, and yet not confounded, which must needs be very perplex¦ive & gravaminous to Memorative faculty; and therfore none that attains languages by Grammatical rules do ever come to speak and understand them perfectly and readily, until they come to a perfect habit in the exercitation of them, and so thereby come both to lose and leave the use of those many and intricate rules, which have cost us so much pains to attain to them, and so to justifie the saying, that we do but discere dediscenda, learn things, which afterwards we must learn to forget, or learn otherwise: when those that get them by use and exercitation, attain them in shorter time, have a more perfect and ready way in speaking of them, and are freed from all these tedious pains and fruitlesse labour. Much to be commended therefore was the enterprise of Doctor Web, who found out a more short, certain and easie way to teach the Latine tongue in, than the tedious, painful, intricate and hard way of Grammar, and that by a brief and easie Clausulary method, in farre shorter time to attain perfection therein, and if it had been well followed and improved, would have produced an on incredible advantage to the whole nation; but we are in this like tradesmen, who all bandy and confederate together to suppresse any new invention though never so commodious to the Commonwealth, lest thereby their own privare gain should be obstructed or taken away.

3. If the way to attain to languages by Grammatical method and rule were the best and most certain, (which yet we have made appear not to be so) yet the rules comonly used are guilty both of confusion and perplexity. How darkly and confusedly do they go to work? leading youth on in an in∣tricate laborinth, wherein he is continually toyling like an horse in a mil, and yet makes no great progress, and all because the method is perplex and obscure, void of evidential perspi∣cuity, rightly co-aptated to the tender capacities of young years, which is the cause of the other, namely its prolixity, as Page  24 we can all witnesse by wofull experienc•; and little hath been endeavoured for a remedy herein, that hath not been worse than the disease, except the elaborate pains of our Countreyman Mr. Brinsley, who therein deserves exceeding commendation.

4. I shall also touch some of its material defects: How probable, pleasant and useful is the Hieroglyphical, Em∣blematical, Symbolical and Crytographical learning, and all relative unto Grammar, and yet therein nothing at all touched of any of them? Was not the expressions of things by Emblems, and Hieroglyphicks, not onely antient, but in and by them what great mysteries have been preserved and holden out to the world?* And who can be ignorant of the admirable, easie and compendious use of all sorts of Sym∣bolisms, that have but any insight into Algebraick Arith∣metick, or have but slenderly consulted with the learned pieces of our never sufficiently praised Countreyman Mr. Oughtrede, or the elaborate tracts of the laborious Harri∣gon? Or are the wonderful and stupendious effects that Po∣lygraphy, or Steganography produce to be omitted or neglec∣ted? which are of such high concernment in the most ardu∣ous occurrents of humane affairs, of what price and value these are, let that monopoly of all learning, the Abbot of Spanheim speak, let Porta, let Cornelius Agrippa, let Claramuel, let Gustavus Silenus, Frier Bacon, and many others speak, who have written so learnedly and ac∣curately therein, even to wonder and amazement. Vid. Lib. Polygrap. Steganog. Trithem. Hen. Cor. Agrip. de occult. Philos. lib. Io. Claram. in lib. Trithem. expositio. Gustav. Silen. Crytoman•ices lib. Frat. Rog. Bacon. de mirabili potestate artis et naturae lib. et alios.

5. What a vast advancement had it been to the Re-pub∣lick of Learning, and hugely profi•able to all mankind, if the discovery of the universal Character (hinted at by some judicious Authors) had been wisely and laboriously pursu∣ed and b•ought to perfection?* that thereby Nations of divers Languages might have been able to have read it and under∣stood it, and so have more easily had commerce and trafick Page  25 one with another, and thereby the sciences and skill of one Nation, might with more facility have been communicated to others, though not speaking or understanding that language in which they were first written. This would have been a potent means (in some measure) to have repaired the ruines of Babell, and have been almost a Catholick Cure for the confusion of tongues: for do we not plainly see that those which are deaf and dumb have most pregnant and notable waies by signes and gestures to express their minds, which those that do much converse with them can easily under∣stand and unriddle, and answer them with the like? that doubtlesly compleat waies might be found out to convey out notions and intentions one to another, without vocal and ar∣ticular prolation, as some have all ready invented and practi∣sed by Dactylogy, and doubtlesly might be brought to pass by the eies and motions of the face onely.* Sir Kenelm Digby hath an apposite, though almost incredible story of one in Spain, which being deaf and dumb, was notwithstanding taught to speak and understand others, which cerrainly was performed chiefly by the eye; and though it may seem a Romance to some, yet whosoever shall seriously consider the vast knowledge, cautiousness, curiosity, sincerity, and pun∣ctual account of the relator therein, will be convinced of the possibility hereof. And it is recorded, and believed with Authors of repute and credit,* that in China, and some o∣ther Oriental Regions, they have certain characters, which are real, not nominal, expressing neither letters nor words, but things, and notions: so that many nations differing alto∣gether in languages, yet consenting in learning these Catho∣like characters, do communicate in their writings, so far that every nation can read and translate a book written in these common characters, in and into their own Countrey language. Which is more manifest, if we do but consider that the numeral notes, which we call figures and cyphers, the Planetary Characters, the marks for minerals, and many other things in Chymistry, though they be alwaies the same and vary not, yet are understood by all nations in Europe, and when they are read, every one pronounces them in their own Countreys language and Dialect. And to make it Page  26 more evident, let a character denoting man be appointed, as suppose this *, and though to persons of divers languages, it would receive various denominations according to their se∣veral vocal prolations, yet would they all but understand one and the self same thing by it: For though an Hebrew or Iew would call it 〈 in non-Latin alphabet 〉, a Graecian 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉, one that speaks the Latine Homo, a Frenchman Vn home, an High German Der Mann, a Spaniard Vn Hombre, and the English, Man, yet would the intellect receive but only the single and numerical species of that which it represen∣ted, and so one note serve for one notion to all nations.

6. I cannot (howsoever fabulous, impossible, or ridicu∣lous it may be accounted of some) passe over with silence, or neglect that signal and wonderful secret (so often mentiond by the mysterious and divinely-inspired Teutonick,* and in some manner acknowledged and owned by the highly-illu∣minated fraternity of the Rosie Crosse) of the language of nature: but out of profound and deep consideration, must ad∣umbrate some of those reasons, which perswasively draw my judgement to credit the possibility thereof.

1. For when I look upon the Protoplast Adam, created in the image, or according to the image of the g•eat Arche∣type his father and maker,* Creavit deus hominem ad ima∣ginem suam, God created man in his own image, and also find the never-erring oracle of truth declaring evidently what that image is, namly the only begotten son of the father, 〈 in non-Latin alphabet 〉,* who being the effulgence or brightnesse of glory, and the Character and image of his subsistence: And this image of his subsistence, being that out-flown, and serviceable word by which he made the worlds,* and that in the begin∣ning was the word, and the word was with God, and the word was God; from this is manifest that Adam made in this image of God which is his eternal word, was made in the out-spoken word, and so lived in, understood, and spoke the language of the father. For the divine e•sence living in its own infinit, glorious, and central being, having this eternal word, or character of his subsistence, in and with himself, and Page  27 was himself, did by the motion of its own incomprehensible love, expand and breath forth this characteristical word, in which man stood, and so spoke in from, and through this out∣flown language of the father, which is the procedure of the all-working and eternal fiat, in which all things live stand, operate, and speak out the immense and unsearchable wis∣dome, power and glory of the fountain and Abysse from whence they came,* the heavens declare the glory of God, and the firmament sheweth his handy work, and every thing that hath breath prayseth the Lord,* and so every creature understands and speaks the language of nature, but sinfull man who hath now lost, defac't and forgotten it. And therefore it is not without a deep and abstruse mystery, that the Seraphical Apostle speaks that he knew a man caught up into the third heaven,* into Paradise, and heard 〈 in non-Latin alphabet 〉, ineffable words, which are not lawfull or possible to be spoken, for this was the Paradisical language of the out∣flown word which Adam understood while he was unfaln in Eden, and lost after, and therefore the same illuminated vessel in another place mentions the tongues of men and An∣gels,* which would profit nothing, if they were not spoken in, and from the eternal word, which is the love-essence, or essence of love. For this Angelical and Paradisical language speaks and breaths forth those central mysteries that l•y hid in the heavenly magick, which was in that ineffable word that was with God, and lay wrapped up in the bosome of the eternal essence, wherein were hidden and involved in the way of a wonderful and inscrutable mystery, all the treasury of those ideal signatures, which were manifest and brought to light by the Peripherial expansion and evolution of the ser∣viceable word, or outflowing fiat, and so became existent in the matrix or womb of that generative and faetiferous word, from whence sprung up the wonderfull, numerous and vari∣ous seminal natures, bearing forth the vive and true signatures of the divine and characteristical impressions: like so many Harmoniacal and Symphoniacal voices, or tones, all melodi∣ously singing, and sounding forth in an heavenly consort, the wisdome, power, glory, and might of the transcendent central Page  28 Abysse of unity, from whence they did arise, and all speaking one language in expressing significantly in that mystical Idi∣ome, the hidden vertues, natures and properties of those vari∣ous sounds, which though one in the center, become infinitely numerous in the manifested, existence and circumference, as saith the oracle of mysteries, there are, it may be so many kinds of voices in the world,* and none of them 〈 in non-Latin alphabet 〉 mute, or without signification. Many do superficially and by way of Analogy (as they term it) acknowledge the Macrocosm to be the great unsealed book of God, and every creature as a Capital letter or character, and all put to∣gether make up that one word or sentence of his immense wisdome, glory and power; but alas! who spells them a right, or conjoyns them so together that they may perfectly read all that is therein contained? Alas! we all study, and read too much upon the dead paper idolls of creaturely-invented letters, but do not, nor cannot read the legible cha∣racters that are onely written and impressed by the finger of the Almighty; and yet we can verbally acknowledge, praesentemque refert quaelibet herba deum, but alas! who truely reads it and experiences it to be so? And yet indeed they ever remain legible and indelible letters speaking and sounding forth his glory, wisdome and power, and all the mysteries of their own secret and internal vertues and qualities, and are not as mute statues, but as living and speaking pic∣tures, not as dead letters, but as preaching Symbols. And the not understanding and right reading of these starry cha∣racters, therein to behold the light of Abyssal glory and immortality, is the condemnation of all the sons of lost A∣dam; For the invisible things of him from the foundation of the world are clearly seen,* being understood by the things that are made, even his eternal power and divinity, so that they are without excuse. But if we look more narrowly in to the great fabrick or machine, we shall find that it is a• a Pamphoniacal and musical instrument, and every individual creature is as a several cord or string indued with a distinct and various tone, all concurring to make up a catholick melody, and every one of these understanding the sound and Page  29 cure of each other, otherwise the Harmony would be dis∣cordant, and man himself makes up one string of this great instrument, though in his faln condition he neither under∣stands the sound of his fellow-strings, neither knows how he concords with his musick, neither by his own will or knowledge would concur in this heavenly consort, for to him the pipe is not understood,* neither distinguisheth he the tunes, and so knoweth not what is piped or harped.

2. Further, when I find the great and eternal being, spea∣king and conversing with Adam, I cannot but believe that the language which he uttered, was the living and the ser∣viceable word, and that it was infinitely high, deep and glo∣rious like himself, and that which was radically and essen∣tially one with him, and proceeded from him, and was indeed the language of the divine nature, and not extrinsecal∣ly adventitious unto him: and when I find Adam under∣standing this heavenly Dialect (which had been uttered in vain if he had not understood it) I cannot but believe that this was the language of nature infused into him in his Creation, and so innate and implantate in him, and not inventive or acquisitive, but meerly dative from the father of light, from whom every good and perfect gift doth come and de∣scend.*

3. Again, when I find the Almighty presenting all the Creatures before Adam to see what he would call them, and whatsoever Adam called every living creature,* that is the name thereof, I cannot but conceive that Adam did un∣derstand both their internal and external signatures, and that the imposition of their names was adaequately agreeing with their natures: otherwise it could not univocally and truely be said to be their names, whereby he distinguished them; for names are but representations of notions, and if they do not exactly agree in all things, then there is a difference and disparity between them, and in that incongruity lies error and falshood: and notions also are but the images or ideas of things themselves reflected, in the mind, as the outward face in a looking-glasse, and therefore if they do not to an hair correspond with, and be Identical one to the other, as punctu∣ally Page  30 and truly as the impression in the wax agrees with the seal that instamped it, and as face answers face in a glass, then there is not absolute congruency betwixt the no∣tion and the thing, the intellect and the thing understood, and so it is no longer verity, but a ly, and falsity. And therefore if Adam did not truly see into, and understand their intrinsecall natures, then had his intellect false notions of them, and so he imposed lying names upon them, and then the text would be false too, which avers that what he cal∣led them was their names. Also Adam was in a deep sleep when Eve was framed of his bone, and yet when she was brought before him being awaked, he could tell that she was bone of his bone, and flesh of his flesh, and therefore he called her woman,* because she was taken out of man. Now if it be denyed that he understood by his intrinsick and in∣nate light, what she was, and from whence she was taken (which I hold altogether untrue) and that God by extrin∣sick information told Adam from whence she was taken, yet did he immediately give unto her an adaequate name, suiting her original, which most significantly did manifest what was her nature, and from whence it came, and doubt∣less the name being exactly conformable, and configurate to the Idaea in his mind, the very prolation, and sound of the word, contained in it the vive expression of the thing, and so in verity was nothing else but that pure language of nature, which he then spake, and understood, and afterwards so miserably lost and defaced. And if it be objected, that if Adam did understand the internal natures, vertues, effects, operations, and qualities of the creatures, then he would have known that the effect of eating of the tree of the knowledge of good and evil, would have made him wretched, and discovered his nakedness, and then he would not have been so mad as to have tasted thereof: To this I answer, first, that God had plainly told him, that if he did eat thereof he should surely dy, and yet notwithstanding he did eat thereof, rather believing the Serpent and Eve, than the words of the Al∣mighty. But if it be supposed, that if he had known the operation, and effect of that fruit, he would not have cre∣dited Page  31 the word of the Serpent, more than his own evidential knowledge: To this, it is cleer, that though the Serpent denyed that the effect, or eating of it, would procure death, so likewise he cunningly affirmed and insinuated, that the eating of it would open their eyes, and that thereby they should be like Gods, knowing good and evil: and therefore it was the promise of Deifying them,* that did in∣flame their desires, for it seemed to the woman good for food, and pleasant to the eyes, and a tree to be desired to make one wise, and therefore this made her put forth her hand, and eat of the fruit, and give also unto her hus∣band, and he did eat. But to answer this fully it is a deep mystery, and for man to eat of the tree of knowledge of good and evil, was to judge of God or his works, and creatures, by the creaturely, womanish, earthly, and Serpentine wisdome, and so to feed it self, and find both good and evil, and not to abide in the union, and to know all things in the light and image of God, and so to have seen them ex∣ceeding good,* and to this the Apostle alludeth, saying, A∣dam was not deceived, but the woman being deceived was in the transgression.

3. When I consider that the voices of birds, and beasts (though we account them inarticulate) are significative one to another, and that by the altering, and varying of those sounds, they express their passions, affections and noti∣ons, as well as men, and are thereby understood of one a∣nother, I cannot but believe that this is a part of the lan∣guage of nature; for the Lamb knoweth the individual bleating of the Ewe that is the Dam, from all the rest of the Ewes; and the young Chickens will all run under the Hens wings, at a certain sound of the Cocks voice, and all the Hens will run unto him at a certain call, and therefore doubt∣less there is something more in that which Cornelius Agrip∣pa relates of Apollonius Tyaneus, than every one takes no∣tice of, that he understood the language of birds and beasts: And I cannot but admire how when we hear one laugh, and another howl and weep, though the sounds be not articu∣late, we can readily tell the one is the expression of sorrow, Page  32 and grief, and the other of mirth and joy: now from whence do we know this? this is not acquired by us, or taught us by others, for even Children cry immediately after they be born, and though it be said to be by reason of the sensation of cold which they felt not in the womb, it is true, but then what is the cause that crying or weeping is in all creatures the sign of sorrow, pain or grief, might not some other kind of sound be the sign of it, or might it not in several creatures be expressed by different and various tones? No truly, the mind receiveth but one single and simple image of every thing, which is expressed in all by the same motions of the spirits, and doubtlessly in every creature hath radically, and naturally the same sympathy in voice, and sound, but men not understanding these immediate sounds of the soul, and the true Schematism of the inter∣nal notions impressed, and delineated in the several sounds, have instituted, and imposed others, that do not altogether concord, and agree to the innate notions, and so no care is taken for the recovery and restauration of the Catholique language in which lies hid all the rich treasury of natures ad∣mirable and excellent secrets.