may look forward for a glance at his followers. Erasmus, Vives, Campanella, and especially Bacon, had, as we have seen, great influence upon him. A fifth stands in still closer relation to him, both in time and intellectual connection; namely, Wolfgang Ratich.* Many of Comenius' principles seem to have been taken from Ratich. Among these are, the recommendation of the natural method instead of the prevailing unnatural one, the insisting upon the study of the mother tongue, the rejection of punishment in instruction, the preference of practice over theoretical rules, the acquisition of a knowledge of substances before the analytical treatment of their accidents, &c. By a comparison of our descriptions of the characters of Ratich and Comenius, the reader will find still other similarities, and also important differences. Although, for example, both were Christians; Ratich was a decided adherent of the Lutheran confession, while Comenius' highest ideal was a union of all confessions. Ratich's method of teaching Latin is entirely different from Comenius'; for while the latter requires every scholar to be continually taking an active part in the instruction, Ratich makes the teacher only read, and imposes upon the scholar a Pythagorean silence.

The influence of Comenius upon later pedagogues, and especially upon the Methodians, is immeasurable. It is often difficult to judge whether they knew him, or in their own way discover the same things. In Rousseau, Basedow, and Pestalozzi, we shall find much that is entirely in agreement with Comenius, of which, however, I will not here anticipate my description. In the course of this history I shall have frequent occasion to mention this extraordinary man, for the reason that his works contain the germs of so many later developments.

Comenius is a grand and venerable figure of sorrow. Wandering, persecuted and homeless, during the terrible and desolating thirty years' war, he never despaired; but with enduring and faithful truth, labored unweariedly to prepare youth, by a better education, for a better future. His undespairing aspirations seem to have lifted up, in a large part of Europe, many good men, prostrated by the terrors of the times, and to have inspired them with the hope, that by a pious and wise system of education, there would be reared up a race of men more pleasing to God. Adolph Tasse,† a learned professor at Hamburg, writes: "In all the countries of Europe, the study of a better art of teaching is pursued with enthusiasm. Had Comenius

* Comenius, as we have related, applied to Ratich by letter, for information respecting the latter's method, but received no answer. He, however, knew Helwig's Report; and probably the Methodus institutionis nova Ratichii et Ratichianorum, which appeared in 1626. †Tasse, author of many mathematical works, died 1654. The letter seems to be dated, 1640. Opp. did., 1, 155.

attempted nothing more than to sow such a seed of suggestions in the souls of all, he would have attempted enough."

I have mentioned that Comenius wrote, in his 77th year, a Confession, from which we may become acquainted with his piety, his deep love, his unwearied aspirations to do good in the most various ways. The title of this book is, "The one thing needful to know; needful in life, in death, and after death, which the old man, Amos Comenius, weary with the uselessness of this world, and turning to the one thing needful for himself, in his 77th year, gives to the world to consider." I will conclude my description with an extract from this remarkable book.*

"I have described the universal labyrinth of the human race; shall I now record my own errors? I would pass them over in silence, did I not know that there have been spectators of my deeds and of my sorrows; did I not fear to cause scandal by errors not repaired. But since God gives me a heart desirous of serving the common good, and has caused me to play a public part; and, since some of my actions have been blamed, I have thought it necessary to make mention of it, to the end that, although some have thought me, or still think me, a model of forwardness and gratuitous pains, they may see, by my example, how a man may err with the best intentions, and may learn, by my recollections, either to avoid the same, or, like me, to repair them. The apostle says, 'For whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause. This ought every true servant of God to apply to himself, so that if he has committed any error, he may confess it to God, and if he has learned to amend it, he may, as soon as possible, make use of his knowledge.

"I also thank God that I have, all my life, been a man of aspirations. And, although he has brought me into many labyrinths, yet he has so protected me that either I have soon worked my way out of them, or, he has brought me by his own hand, to the enjoyment of holy rest. For desire after good, if it is always in the heart, is a living stream that flows from God, the fountain of all good. The blame is ours if we do not follow the stream even to its source, or to its outflow into the sea, where is fullness and satiety of good. Yet, besides, by the goodness of God, who always brings us through the many errors of our labyrinths, by the sacred Ariadne's clue of his wisdom, in the end, back again into himself, the spring and ocean of all good.

*The Latin title of the book, which lies before me, is: "Unum necessarium in vita et morte et post mortem, quod non-necessariis mundi fatigatus et ad unum necessarium sese recipiens senex J. A. Comenius anno aetati suae 77 mundo expendendum offert. Terent. Ad omnia aetate sapimus rectius. Edit Amstelodami 1668, nunc vero recusum Lipsiae 1734.” † In the beginning of the book he explains the story of the labyrinth of Minos, as an instructive picture of the manifold errors of man; hence the frequent references to it.

To me, also, this has happened; and I rejoice, that after so innumerable longings after better things, I have always been brought nearer to the end of all my wishes; since I see that all my doings hitherto have been the mere running up and down of a busy Martha, (yet from love to the Lord and his children!) or a change from running to rest. But now, at last, I lie with Mary at the feet of Jesus, and say, with David, 'This is my delight, that I believe in God!"

"One of my chief employments has been the improvement of schools; which I undertook, and continued for many years, from the desire to deliver the youth in the schools, from the difficult labyrinth in which they are entangled. Some have held this business foreign. to the office of theologians; as if Christ had not connected together and given to his beloved disciple, Peter, at the same time, the two commands: Feed my sheep,' and, 'Feed my lambs! To him, my everlasting love, I give everlasting thanks that he has put into my heart, and blest, such a love to his lambs, that things have turned out as they have. I hope and confidently expect it from my God, that my plans will come into life, now that the winter of the church is over, the rain has been heard, and the flowers are springing in the land; when God shall give to his flock shepherds after his own heart, who will feed not themselves, but the Lord's flock; and when the enmity which is directed against the living, shall cease, after their death.

"My second wearisome and difficult labyrinth was, my labors after peace; or my desire to unite together, if it should please God, the parties of Christians who were contending together over various articles of faith, in a most harmful manner; which effort cost me much pains. Upon this subject, I have not committed any thing to print; but may yet do it. That I have not published any thing, is by reason of the implacableness of certain people, whose furious hatred true friends thought it unadvisable for me to draw upon myself. But I will yet publish it, for, after all, we must fear God rather than men.* Our times have been like the experience of Elias upon Horeb, when be did not dare come forth from the cave, by reason of the stormwind, the fire and the earthquake from before the Lord. But the time will come when Elias shall hear the still small voice, and shall recognize in it the voice of the Lord. To each one his own Babylon yet seems beautiful; and he believes it the very Jerusalem, which must give precedence to none, but all to it. It is called insolence, if any one, trusting in God and his own good purposes, dares to address himself to the whole world, and to admonish it to amendment. We

*This work remained unaccomplished, on account of his death.

are all assembled together upon the great theatre of the world, and what happens here or there concerns all. We are all one great family. By the same right by which one member of a family comes to another for help, ought we to be helpful to our fellow men. The whole of the Holy Scripture preaches love of our neighbor, and sound reason teaches the same. Socrates died, rather than not to teach goodness; and Seneca says, that if wisdom were to be given him for himself only, and he were not to communicate it to any other, he would rather not have it.

"Besides this, I fell, but, according to the will of God, into another strange labyrinth: in that I published the divine prophecies which have been accomplished down to our times, under the title, Lux in tenebris, or e tenebris. This brought upon me much pains and labor, and also much fear, enmity, and hate; and I was derided for my credulity. Although some of these prophecies may not come to fulfillment, I shall avoid, being angry thereat, as Jonah was, to his sorrow. For perhaps God has cause to change his purposes, or, at least, the revelation of them; perhaps he chooses thus to show that without him men know nothing; in order, at a future time to show what he can do without man, or by means of them, if he shall have brought them into accordance with his own will.

"Where shall I now begin, after so many labyrinths and Sisyphian stones, with which I have been played all my life? Shall I say with Elias: 'Now, Oh Lord, take away my life from me, since I am no better than my fathers;' or with David: 'Forsake me not, Oh Lord, in my age, until I shall have prophecied all that thine arm shall bring to pass.' Neither, that I may not be unhappy with painful longing for the one or the other; but I will have my life and death, my rest, and my labor, according to the will of God; and with closed eyes will follow wherever he leads me, full of confidence and humility, praying, with David: 'Lead me in thy wisdom, and at last receive me into glory.' And what I shall do hereafter, shall happen no otherwise than as if directed for me by Christ, so that the longer I live the more I may be contented with what is needful for me, and may burn up or cast away all that is unnecessary. Would that I were soon to depart to the heavenly country, and leave behind me all earthly things! Yea, I will cast away all the earthly cares which I yet have, and will rather burn in the fire, than to encumber myself further with them.

"To explain this, my last declaration, more clearly, I say that a little hut, wherever it be, shall serve me instead of a palace; or if I have no place where to lay my head, I will be contented after the example

of my master, though none receive me under his roof. Or I will remain under the roof of the sky, as did he during that last night upon the Mount of Olives, until, like the beggar Lazarus, the angels shall receive me into their company. Instead of a costly robe, I will be contented, like John, with a coarse garment. Bread and water shall be to me instead of a costly table, and if I have therewith a few vegetables, I will thank God for them. My library shall consist of the threefold book of God; my philosophy shall be with David, to consider the heavens and the works of God, and to wonder that He, the Lord of so great a kingdom, should condescend to look upon a poor worm like me. My medicine shall be a little eating and frequent fasting. My jurisprudence, to do unto others as I would that they should do unto me. If any ask after my theology, I will, like the dying Thomas Aquinas-for I, too, shall die soon-take my Bible, and say with tongue and heart, 'I believe what is written in this book.' If he asks further about my creed, I will repeat to him the apostolical one, for I know none shorter, simpler, or more expressive, or that cuts off all controversy. If he ask for my form of prayer, I will show him the Lord's Prayer; since no one can give a better key to open the heart of the father than his only son, his own offspring. If any ask after my rule of life, there are the ten commandments; for I believe no one can better tell what will please God than God himself. If any seek to know my system of casuistry, I will answer, every thing pertaining to myself is suspicious to me; therefore I fear even when I do well, and say humbly, 'I am an unprofitable servant, have patience with me!'

"But what will admirers of earthly wisdom say to this? they will, no doubt, laugh at the old fool, who, from the highest pinnacle of his honors, falls to the lowest self-abasement. Let them laugh, if it pleases them; my heart will also laugh, that it has escaped from error. 'I have found the harbor, farewell fate and accident!' says the poet. I say, I have found Christ; depart, ye vain idols! He is all to me. His footstool is more to me than all the thrones of the earth, and his lowliness more than all grandeur. It seems to me that I have found a heaven below the heavens, since I see more clearly than of old the footsteps of this guide toward heaven. To follow these footsteps without departing from them, will be my surest way to heaven. My life here was not my native country, but a pilgrimage; my inn was ever changing, and I found nowhere an abiding resting place. But now I see my heavenly country near at hand, to whose gates my Leader, my Light, my Saviour, who has gone before, to prepare a place for me in his father's house, has brought me. He