Amsterdam proved, indeed, a haven of rest to the weary wanderer. At this time the city enjoyed greater religious freedom than perhaps any other city in Europe. Says Benham: “Comenius found himself in the midst of a community then enjoying the largest amount of religious toleration to be found anywhere in Europe, and with it a great diversity of religious opinions. Unitarians expelled from their own countries here united themselves to the friends of speculative philosophy among the Remonstrants and Arminians; and the philosophy of Descartes here found admirers even among the members of the Reformed Church. The truly evangelical Comenius had become known to many through his writings, which, together with the influence of his patron’s son, Lawrence de Geer, who continued his father’s benevolence, induced rich merchants to intrust him with the education of their sons; so that, with the additions accruing from his literary labors, Comenius found a supply of food and raiment, and was thereby content.” In spite of his advanced age, these closing years of his life at Amsterdam were busy ones; for besides ministering to the needs of the scattered and disheartened ecclesiastics of the Moravian Brethren, he engaged somewhat in private teaching, and saw through the press a complete edition of his educational writings. It was a magnificent volume of more than a thousand pages, and was printed by Christopher Cunard and Gabriel à Roy under the title _All the didactical works of J. A. Comenius_. The publication of this handsome folio, containing all his educational writings, was made possible by the generosity of Lawrence de Geer. The first part of the folio, written between 1627 and 1642, contains (1) a brief narration of the circumstances which led the author to write these studies; (2) the _Great didactic_, showing the method of teaching all things; (3) the _School of infancy_, being an essay on the education of youth during the first six years; (4) an account of a six-class vernacular school; (5) the _Janua_; (6) the _Vestibulum_; (7) David Vechner’s _Model of a temple of Latinity_; (8) a didactic dissertation on the quadripartite study of the Latin language; (9) the circle of all the sciences; (10) various criticisms on the same; (11) explanations of attempts at pansophy.