THE REFORMED SCHOOL.  
BY JOHN Dury.  
LONDON, ●●●●ted by R. D. for Richard Wodnothe at the Star under S. Peter's Church in Cornhill.   

The Publisher to the Reader.  
Christian Reader,  
NOthing from without hath supported my spirit in the course of life, wherein God hath led me hitherto (through manifold private difficulties and public desertions,) but the usefulness thereof towards the public. & whiles the graciousness of Providence hath from time to time succoured me, chiefly then when I was sinking under my ●●rdens; I have been taught from within, to look up to God alone in well-doing, till he bring his Salvation out of Zion: for, to propagate this Salvation of his with my poor talents, and to stir up others to contribute ●●eir help thereunto, is the utmost aim which I have in the Agency for Lear●ing; wherein the goodness of the Par●ament hath owned me. And althoug● towards the business itself, nothi●● hath been further done then to na● me for it; (which for the time ha●● made my burdens somewhat heavie● yet because my genius doth leade● this way; and I hope still in God th●● he will not leave me without encouragements: therefore I am not weary in well-doing, so long as I have opportunity. Having then, upon a motion made by some, made myself instrumental to draw forth from others these following Directions, towards the Reforming of Schools, and the Advancement of Piety and Learning therein; I thought it expedient to acquaint thee with them, Christian Reader; that if thou dost think thyself any way concerned either in furthering the benefits of such a way of Education towards others; or in partaki●● thereof for thine own, thou mayest bethink thyself how to do that which is fitting and conscionable; that such an Endeavour as this may be set forward towards the public Good. For mine own part, I shall confess freely, that amongst all the Objects whereunto I have dedicated my thoughts and pains (whereof the extent is as large as every Good and rational Work in the whole life of Christianity) there is not any one which doth lie nearer my heart then this of the Education of Children in the way of Christianity. For, all things being rightly weighed, we shall perceive that this Endeavour alone, or nothing, will be able to work a Reformation in this our Age. For whiles the Magistracy and Ministry is made an Object of violent Contradictions, and thereby almost wholly put out of frame and made uselelesse, as to the Reforming of Vices in Church and Commonwealth; it cannot be expected, although they be never so knowing and willing, that in the execution of their places, they should be able to bring matters to perfection. Therefore, to meddle directly with the multitudes of Aged people (the Objects of their charges) who are now settled and habituated in the way of their own choosing, and to think to draw them from it, is to attempt, without discretion, an impossibility. For it is not possible, that the extraordinary strains and distempers, whereinto we are fallen in these times, can be reformed without some extraordinary ability, either of outward Authority and Power to restrain exemplary disorderliness; or of inward Conviction, to lead men captive under the yoke of Christ, which are things 〈◊〉 decayed, now adays, amongst the professions of men. Seeing then, the corruptions of those that are of age, are too strong and sturdy to be conquered by ordinary and weak means, and none extraordinary or strong enough, are apparent; it followeth, that there is none other way left, but to deal with the young ones, before any corrupt habits, and perverse engagements be confirmed upon them; that they may be trained up from their Infancy, to a course of Reformation, both of Virtue and Learning. But because the training up of scholars in one School or two, though very great and most exactly Reformed, will be but an inconsiderable matter, in respect of a whole Nation, and have no great influence upon the youth thereof, where so many Schools remain unreformed, & propagate corruptions; therefore the propagation of reformed Schools is mainly aimed at; and to that effect, the training up of Reformed schoolmasters, is one of the Chief parts of this design. Now to endeavour to make out this, that the readiest way to reformed both Church and commonwealth, is ●o reform the Schools of Education therein; and that the way to reformed these, is to send forth Reformed schoolmasters amongst them, is, as I suppose, altogether superfluous: For it cannot be thought, that any rational man should be such a stranger unto the affairs of human Societies, as not to see, that from the ordinary Schools, all Magistrates, and Ministers, and Officers of State are taken throughout the Nations of the World, to be set over others; and that the impressions both of vice and virtue, which they have received in the Schools, are exercised, and become effectual, for good or evil, afterward, in their places towards the Church and commonwealth: so that the Schools are to be looked upon▪ as the Ordinary and natural fountains of a Settlement, as of our Corruption, so of our Reformation; if God will bless us with any. And the schoolmaster in a well ordered commonwealth, is no less considerable than either the Minister or the Magistrate; because neither the one nor the other will prosper or subsist long without him. I shall not need to add any thing further concerning this subject, to make thee sensible, either of the usefulness of the undertaking, or of the Scope of my negotiation in it.  
This only I would have thee further to observe, judicious and truly Christian Reader (for none but such can see any thing in this business) that the author of this new Model of schooling was entreated to put it to paper, upon a serious motion made to him, and to some Friends of his, by others; for the entertaining and regulating of a Christian Association, whereof all the Members might be serviceable to each other, and to the public: therefore he speaks not in his own name alone concerning the Association, but in the name of those, who were jointly called upon to give their assent thereunto, who agreed with him in these Proposals. The Motion is not as yet come to maturity in the Resolution of those that first made it, and the cause is of some Conveniences to effect it, and the fears of unsettlement, after that it shall be set upon: and till there be a further ground laid for the prosecuting of this design; it is needless to give the Directory concerning the Education of Girls. In the mean time, I have thought good to publish this, with an addition of some directions for teaching of logic; that such as can judge, may see that there is an easier and readier way to attain the perfection of Virtue and happiness, known and practicable, then as yet hath been published to the World, or put in practice by any; and that to set these wheels agoing, nothing is wanting, but a quiet place of abode, and some assurance of necessary Protection.  
Let thy prayer go along with it, to supply these wants, if thou hast any rational or spiritual apprehension of the good sought thereby unto all: and if thou canst, say with the Prophet Psal. 14. v. 7. O that the salvation of Israel were come out of Zion! when the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. To the expectation and accomplishment of this hope and promise, I leave thee, in him who is the God of our Salvation, and the confidence of all the ends of the earth, and of them that are afar off upon the Sea, Psal. 65. ver. 5. in whom I rest,  
Thy most willing Servant, for the advancement of Piety and Learning, Samuel Hartlib.   

THE REFORMED SCHOOL.  

Concerning an Association for the Education of Children.  
UPON the motion which is made of entering into a society, wherein a certain number of Children, boys & girls, should be educated unto Religion, to moral Sciences & Virtues; we shall return this Answer.  
1. That we hope never to be found unwilling to contribute that which we can, towards the Advancement of Godliness in anybody or society; or towards the Reformation of Vices, which bring the judgements of God upon this Babylonian Generation wherein we live.  
2. That we conceive the ways of Christian Associations amongst those that are of riper years; and the Rules of Christian education amongst those that are not yet come to years of discretion, to be most conducible unto these ends: therefore as we shall be willing to become serviceable, and concur with such as entertai● these thoughts; so we shall desire to see the hand of Providence leading, and opening a door for action to us.  
3. And that we may be able to discover whether yea or no, how far, what way, and with whom this Aim should be prosecuted; we shall offer (to those that make the Motion to us, and to all others whose inclinations may bend this way) these following points to be taken into consideration: that if upon the proposal thereof, any just Engagement doth follow; we may see God before us in the prosecution of this Enterprise.   

First of the Association.  
1. The Association should be only of free Persons: therefore we shall not consent to join with any (specially with women) but such as are free to dispose of themselves this way, either by their own right, as being under no Parents or Tutors to whom they are accountable of their actions: or by the full consent of friends that may pretend to have some right to oversee them, and control their proceedings.  
2. Those that associate should not come together to live an easy life without all cares; but their whole aim should be, to advance the life of Christianity in themselves and others, with all diligence.  
3. The way of 〈…〉 the society, of staying in it, and of going out of it, should be free: only at the coming in, and going out; the express motives should be declared for which the Association is taken up, or left off; that all things may be done openly and to edification, as it becometh the Children of light.  
4. The form of the society should consist in the cohabitation of those that are associated in one house, for the joint exercise of daily worshipping of God, for the furtherance of profitable employments by mutual concurrence, for the comfort of Table-communion, and for mutual assistance in necessary consultations.  
As concerning the place of cohabitation, it may easily be found when the number and names are known, of those that will associate.  
The daily worshipping of God should be performed in Prayers, Meditations, and Conferences about the word of God: whereof, the exercises ought to be regulated in private and Public, jointly & severally, according to the capacity and free willing inclinations of those that shall engage to entertain the same.  
〈◊〉 furtherance of profitable employments should be partly for the improvement of Rationality, Discretion and Prudency, to manage Rightly the affairs wherein every one by his calling is bound to do service unto others. Partly for the improvement of handiworks and tradings proper to either sex, which may become a relief to the poor; according to the proportion which every one shall be willing to enlarge himself in.  
For the enjoyment of table-society; there should be a certain rate set down for diet and other things; and a Steward appointed who should have the care of providing all things according to the rates appointed; who should give in his accounts weekly and monthly of all his disbursements.  
The mutual assistance to be given in necessary consultations should respect three things: First, the matters of spiritual concernment in common; Secondly, the matters of common outward concernment; and Thirdly, the matters of particular concernment whether spiritual or Bodily.  
Concerning all matters of common concernment, whether spiritual or outward; there should be of course some set times appointed, wherein, first, the spiritual state of the society, and then the outward affairs, should be taken into consideration.  
As for the spiritual state; matters of common edification are to be minded therein, as the fruit of that watchfulness which Christians ought to have over each other in the common profession of the name of Christ.  
As for the outward affairs; all orders tending to regulate the same should be settled by mutual and free consent: concerning which, this fundamental Rule is to be observed: that, nothing is to be counted a matter of common concernment, but that wherein every one doth knowingly and judiciously profess himself to be concerned freely and willingly.  
Concerning matters of particular concernment; any time should be free for those that stand in need of council, to call the rest of their associates, either all or some, to give them assistance there 〈◊〉▪  
If these general Rule●●e first assented unto by those who are willing to ●●gage in such a way; the particulars may be afterward set down to be ratified by common consent, concerning the exercises of daily worship, meditation and conferences how to advance 〈◊〉 Christianity in each other thereby, and concerning the course of their daily employments in other things.   

Secondly of the Education of Children.  
The girls should all be lodged in the same house with the associated women; to be under the perpetual inspection of the Governess, by whom, their several tasks for all the days of the week and hours of the day, should be set unto them; and the times of taking an account of them concerning every thing, ordered and strictly observed.  
The boys should be in a several house, or part of the house so, that they should not be able at any time to have free communication with the girls; but should be always under the inspection of their Tutors who should be men belonging to the association, for such Offices which women are not fit to be employed in: and these Tutors and Teachers should all be under one general Overseer, who should give them their tasks, and see the same performed according to settled Orders.  
The main scope of the whole work of Education, both in the boys and Girls, should be none other but this; to train them up to know God in Christ, that they may walk worthy of him in the gospel; and become profitable instruments of the commonwealth in their Generations. And in order to this, two things are to be taught them. First, the way of Godliness, wherein every day they are ●o be exercised, by prayers, reading of the word, catechetical Institutions, and other ●xercises subordinat unto the life of Christia●ity. Secondly, the way of Serviceableness towards the Society wherein they live, that they may be enabled each in their sex respectively, ●o follow lawful callings for profitable uses; ●nd not become a burden to their generation ●y living in Idleness and disorderliness, as most commonly those do which come from the Schools of this age.  
The Rule then according to which their ●ducation is to be Reformed fundamentally, ●s this.  
That no time of the day is to be lost without some teaching exercise; and that nothing ●s to be taught but that which is useful in ●t self to the Society of mankind, therein fitting ●hem for employments approvable by the Gospel; and which will bring them to be●ave themselves so as it becometh those who ●re called to walk with the lamb upon mount ●ion in the presence of God, that is, as Saints ●n his Church.  
Upon this ground, all the matters of show ●nd appearance, which please the fancies of ●en in the world, whether they be in points ●f knowledge or practice; (Wherein all the ●ime of the youth is most commonly spent in ordinary Schools) are to be laid aside in the course of this Education.  
Therefore as to the Girls, the ordinary van●●ty and curiosity of their dressing of hair an● putting an of apparel; the customs and prin●ciples of wantonness and bold behaviours which in their dancings are taught them; an● whatsoever else doth tend only to foment pri● and satisfy curiosity and imaginary delights shall be changed, by this our course of Edu●cation, into plain, decet cleanliness and health full ways of appa●relling themselves; an● into such exercises of their hearts, heads an● hands, which may habituat them through the fere of God, to become good and carefu● housewives, loving towards their husbands an● their children when God shall call them t● be married; and understanding in all thing belonging to the care of a Family, accordin● to the Characters which Solomon doth give 〈◊〉 a virtuous Godly woman. And such as ma● be found capable of Tongues and Science● (to perfect them in Graces and the know●ledge of Christ for all is to be referred t● him above the ordinary sort) are not to b● neglected; but assisted towards the improv●●ment of their intellectual abilities.  
As for the boys; the same Rule is to be o●served in the way of their Education, bo● for Tongues, Sciences and Employments. S●●●at all the preposterous Methods of teach●●g the same; by which, not only their time is ●●st, but their spirits and affections are in●red to evil customs of Disorderliness, of ●anity, Pride and Self conceitedness, which is the root of all our contentions about matters ●f Learning and Science falsely so called: and ●ll the unprofitable exercises of their mind ●nd body in things which take them off from ●e aim of Christianity unto the customs of ●e world shall be altered into profitable ●mployments which may fit them to be good Commonwealths men, by the knowledge of ●l things which are fundamental for the ●●tlement of a State in Husbandry, in ne●●ssary Trades, in Navigation, in civil Of●●ces for the Administration of Justice; in ●e●ce and War; and in economical Duties 〈◊〉 which they may be serviceable to their own ●●milies, and to their neighbours.  
And if these general Grounds be assented ●nto by those that have a mind to associate, ●d to help forward the Education of youth ●r a beginning of some real Reformation in ●r age; the particular Models both for boys ●●d Girls Institution, Inspection and Employ●ents may be soon added, and offered to their ●●nsideration.   

THE DIRECTORY For the Particular Education of boys.  
IF we suppose that fifty or threescore Boye● are to be educated, according to the Princi●ples heretofore mentioned; we conceive the care which is to be taken of them should b● ordered after this manner.  
1. Let there be one governor over them and three Ushers under him.  
2. Let these Ushers do all things by the governor's Direction, which he shall afte● previous Consultation with them, give: th●● they may the better understand their wor●● and go about it with cheerfulness.  
3. And that these may without distractio● be able to attend their work; Let them b● provided with all outward things necessa●● for lodging, food, and raiment, without the cost or care, by the Diligence of him the shall be Steward of the Association.  
4. Let the governor and Ushers obser● the settled Rights and Duties of their severa● places, and the Determined Rules of educ●●tion towards the Children.   

The Rights and Duties of the governor, and Ushers places.  
AS it is the governor's Duty to instruct and Oversee the Ushers in all ●ings which concern the Children; so it ●all not be lawful for Ushers to alter any ●ing in the Orders which the governor ●all settle, without his knowledge and ap●●obation.  
2. The governor shall have power, as t, ●ovide and place, so to displace the Usherso 〈◊〉 he shall see cause: which cause, it will be fit 〈◊〉 him to make known to any of the Asso●●tion, who shall desire to be informed ●ereof.  
3. The governor shall give all his Di●●●●ctions in writing to the ushers.  
4. Every Usher shall have a peculiar number 〈◊〉 scholars committed to his inspection ●●ose lodgings shall be together, all next unto ●s Chamber, that in the night-season as well by day, he may oversee them.  
5. The Ushers shall see their peculiar Schol●●s rise and go to bed, at the hour's appoin●●: and when their scholars are retired or ●●ne to bed; they shall come to the Gover●●ur every evening before they go to bed ●●emselves; that they may confer about their ●●tters together.  
6. The governor shall either by himself or some other see both the ushers and their scholars in their several quarters at the set hours, before he goeth to bed himself: and the Steward shall see the other servants retired and all the doors shut at the hour appointed, and shall bring such keys to the governor as b● shall ordain to be brought unto him.   

The Rules of Education.  
The Chief Rule of the whole Work is, tha● nothing may be made tedious and grievous t● the Children: but all the toilsomeness of the● business the governor and Ushers are t● take upon themselves; that by diligence an● industry, all things may be so prepared, methodised and ordered for their apprehension; the their work may unto them be as a delightfu● recreation by the variety and easiness thereo●  
The things to be looked unto in the care o● their education, are 1. Their Advanceme● in Piety. 2. The Preservation of their Healt● 3. The Forming of their Manners. 4. The● Proficiency in Learning.   

Concerning their Advancement in Piety.  
That they may be advanced in Piety; the shall be exercised every day, 1. in Prayers. ● in Reading the Scriptures. 3. in Cateche●icall conferences. 4. And on the Lord's day ●n the duties of solemn worship.  
Their daily Prayers, reading of Scriptures, ●nd conferences, shall go together in this order.  
In the evening when the time of retiring is ●ome, every Usher shall see his Scholars in ●heir Chamber (for if they could be all that ●elong to each Usher made to sleep in one ●rge Chamber like a gallery, two and two ●● a bed; the way of overseeing, and uniting ●hem in their exercises would be most commo●ious:) and when they are going to unclothe ●hemselves, one of their number shall be taken ● his turn according to a List, to go before ●e rest in a short prayer or the Usher himself all do it before they begin to put off their ●lothes; each of them kneeling at the beds-side ●here he is to sleep: and the prayer being ●ded he whose turn it is shall read unto them ●me part of the Holy Scriptures, while they ●cloth themselves; and pray in two or three ●ords for a blessing upon their rest. He ●hose turn it is to do this duty, shall sleep ●at night with the Usher to whose care he is ●mmitted; and in the Morning shall rise with ●m half an hour before the rest; to waken ● fellow-Scholars (at the hour appointed) ● cause them rise, which whiles they are a doing, and putting on their clothes, and combing their heads; he shall again with a previous short ejaculation, read some part of the Scripture unto them; and with a short prayer (every one of the rest kneeling o● standing by the bed where he slept) thank God for his preservation over them in the night past, and crave his direction, blessing and protection for the day following. This is to be done within the space of half an hour, to be measured by a Sand glass: after which time, every one shall go abroad for the space of another half hour to stretch, wash, and cleanse himself: till, by the ringing of a Bell▪ the whole family be called together: at thi● meeting, the Women and Girls shall be in on● room by themselves, and the Men an● boys in another, so that they shall not se● one another, and yet both be able to hear him, who shall be appointed to go befor● them all in the family-duty. He shall be som● man of the Association in his daily or weekl● turn, as they shall appoint it, who shall wit● a short prayer crave a blessing upon the● meeting, and read a parcel of the Holy Scrip●tures, and conclude the Reading with a sho● prayer: all which shall not exced the space o● half an hour: and the next half hour fo●lowing shall be spent in catechetical exerc●ses and conferences according to the ord●● which the governor shall settle in that mat●er differently towards the different Ages and ●egrees of proficiency in the younger and more ●ged Scholars. As for the members of the As●ciation; their conferences shall not be ●inted within such a time, but may be exten●ed at pleasure: only the way how they ought 〈◊〉 be ordered, that all may profit thereby, and ●●nfusion may be avoided; is to be determi●ed by the governor, with their approbation.  
At Dinner and suppertime (which shall ●ot exceed half an hour) one of the Chil●en shall in his turn daily crave a blessing in ●●e name of all, upon their food: and read part of the Scripture unto them while they ●e at table; and when they have done, they all jointly sing a stave or two of a psalm 〈◊〉 thanksgiving.  
After supper, before they go to their chambers, they shall meet all again in their ●●verall rooms each sex by themselves, to ●●yn in prayer, and in reading the word, as in ●●e morning they did, for the space of half an ●●ur: and another half hour afterward shall 〈◊〉 spent in Conferences; wherein the Children ●●ll be encouraged, and accustomed to pro●●se Questions to their Teachers, or to one ●●other concerning matters of doubt which ●●y have been incident unto their thoughts, ●●her from the reading of Scripture or some, other thing observed in the daytime: which being done, they shall all retire unto their several quarters, and prepare to go to bed.  
This Course of daily exercise in Piety is to be continued without interruption, no bod● is to be exempted from it, but only in case o● sickness.  
On the Lord's day, over and above the daily sacrifice within doors to be observed the Children shall be brought forth unto the public meetings, to join with the Congrega●tion of others in the worship of God; and 〈◊〉 the intervals of times between the pub● meetings, and the last Sermon and supp●● time; Conferences shall be entertained wi● them, concerning the things which they ha● heard.  
And if those of the Association should e●tertain any prophetical exercises among themselves, or with others, from without; the some of the most advanced scholars shou● be admitted to be present with them.  
This Care of advancing Piety and keep● the Lord's day, is to be made the Chief ●f things belonging to their Education.   

Concerning the Preservation of their Hea●  
The next principal Care is concerning 〈◊〉 Preservation of their Health, wherein 〈◊〉 things belonging 1. to their Diet. 2. their sleep●ng. 3. to their bodily exercises 4. and to their cleanliness are to be rightly ordered, and ●verseen; that the Orders may be observed.   

Concerning their Diet.  
Their Diet shall be appointed for every ●ay of the week what it shall be, and when it ●hall be given them.  
Their Breakfast, at 8 of the clock in the ●orning, of Bread and Butter or some other ●ing. they may be at it for the space of half 〈◊〉 hour.  
Their Dinner of good healthful plain food.  
Competency is to be upon the table for ●em precisely at 12 of the Clock.  
Their Supper of some food of light and ●sie digestion is to be upon the table precisely ● half an hour past six of the clock, and be●re seven, taken away.  
Bread and beer of good quality shall not be ●fused to any that shall desire it, in case of 〈◊〉 being satisfied with the ordinary al●wance.  
In case of Sickness there should be a peculiar ●om appointed for them, and some to attend ●em, with such a Diet as shall be prescribed; ●d to entertain them with such thoughts ●d conversation, as shall be fitting for their ●position of mind.   

Concerning their Sleep and Rest.  
In Winter, the Aged Scholars shall be wa●kened at five; in summer, at four of the Clock in the Morning: the younger, in Som●mer at five; in Winter, at six in the Morning and they shall all be in bed before, or at ni● of the Clock at night. The governors, Ushe● and Steward, if they be in health, should n● go to bed till Ten.   

Concerning their Bodily Exercises.  
They shall exercise and stir their bodies 〈◊〉 the morning-season before dinner from 〈◊〉 till 12 a clock, and before supper they sh● again exercise themselves in summer, fro● half an hour past five, till half an hour pa● six, and in winter, from five till six, and fro● half an hour past twelve after dinner, t● half an hour past one, it shall be free 〈◊〉 them, to do private businesses, in their chambers or else where.  
The particular ways of Exercising the bodies shall not be left at random, but o●dered to some advantage of the Associati● and of their own experience in matters eit● of Husbandry, or Manufactures, or of ●litary Employments.   

Concerning their Cleanliness.  
They must be taught Cleanliness without Curiosity; and made in love with it, as it is useful for Health; in which respect the Care of 〈◊〉 must be recommended to them, and obser●ed in them ten in their Feeding, that through ●rediness they eat or drink nothing that is ●asty. 2. in their Body, head hands feet and ●lothing; that they keep themselves from ●ilthiness of sweat, from vermin and other ●ncleanness. 3. in their Chamber, that they ●efile it not with stench, or suffer it to be un●wept; but that they keep it clean and sweet with refreshment of air.   

Concerning the Forming of their Manners.  
Godliness and Bodily Health are absolutely ●ecessary; the one for spiritual, and the other for their temporal felicity: Next ●nto these two, to make up and perfect the ●tate of their Happiness; Care must be taken of their Manners. by which word I under●tand their outward life, as well in respect of the Actions which they do, as in respect of ●heir carriage and behaviour in performing the same: that those may be Just and Honest; ●his, Civil and unblameable. For, good Manners, in this sense, are far to be preferred unto all human Learning of what kind soever; because without moral Honest● all the perfection of Learning is nothing els● but an Instrument of wickedness to increas● and aggravat the miseries of Mankind: whera● without Learning this alone with Bodi●● health is a sufficient ground to partake 〈◊〉 temporal felicity.  
And because in the ordinary Schools the Care is wholly neglected and the youth 〈◊〉 left to habituat itself to its Corrupt inclina●tions, while their wits are sharpened a●● exercised in all the subtleties of human A●●● and Sciences; therefore Satan doth fortify 〈◊〉 strong holds by these within them, to ma●● them impregnable: and their Spirits (as 〈◊〉 find by doleful experience in these times) a● heighthned to that degree of unconscion●bleness in Deceit▪ Mischief and Malice, th●● nothing in former ●ges can be compar●● thereunto. which should make us so much 〈◊〉 more careful to rectify this evil in o●● Scholars, by how much it is neglected 〈◊〉 others, and destructive to all.  
The way then to reform our Scholars this matter, and the Care to be taken of the● should have two parts. The one should rel●● unto the Inward Principles of morality; 〈◊〉 work the true Impressions thereof upon the ●pirits. The other should relate unto their Out●ard behaviour and carriage towards their ●eighbour, to make it decent and without ●ffence. and the first of these cannot be ●ightly taken up without the last, because without the observation of their unseemly ●ehaviour and offensive Carriages; a disco●erie can not be made of the diseases of their ●ules, that the Remedies of wholesome In●tructions, Admonitions and Corrections ●ay be applied thereunto. This then is the masterpiece of the whole Art of education, ●o watch over the children's behaviour in ●heir actions of all sorts, so as their true in●linations may be discovered; that the inward ●auses of their vicious disposition and distempers being found out▪ the true and pro●er Remedies thereof may be applied unto ●hem. And this is to be the subject whereof the governor and Ushers are to have daily Conference every night: that upon the parti●ular discoveries of the several inclinations ●f their Scholars by the qualities of their ●nruliness; they may judiciously determine ●hat to do with them, and how to proceed ●owards them, to reform that which is amiss. ●here we conceive this study should con●aine these endeavours.  
First, to discern the proper Character of ●very child's humour by his behaviour; to discover the predominant quality thereof, and what is good, and what is evil in it.  
Secondly, to contemplate rationally the inward disposition and frame of his spirit; to find out the Principles, by which he is led, and from whence that humour and behaviour doth arise; and the Impressions of virtu● whereof he may be made capable.  
Thirdly, to determine the way how to de● with him; that is, not only how to corre●● his outward visible misbehaviours; and 〈◊〉 encourage him in that which is good and decent: but how to make him sensible, and rationally apprehensive of the true ground●, both of the correction, and encouragement.  
Here again I conceive their study m● run in these Channels.  
First, what peculiar Restraint to lay upo● them, lest they get a custom in that whi●● is evil.  
Secondly, what rational maxims, an● Rules of morality to infuse unto them, a●●cording to the degree of their capacity, a●●bent of their inclination in that which ● good.  
Thirdly, how to engraft those Rationa● maxims and Rules upon the Main Princi●ples of Godliness; that their spirits may 〈◊〉 raised, and their resolutions exalted to 〈◊〉 things Morally Just and decent, not on●● because they are found in reason to be so, but because they who do them, are bound in Conscience through Love and fear towards God to do all things as in his presence, with ●elight and care to do always that which is well pleasing in his sight. So that all moral Actions to free them from hypocrisy, and make them truly virtuous; that is, without ●ll Leaven of pride and self-seeking (which will mix themselves with spiritual actions ●lso, if care be not taken to set our heart ●right) must be reduced unto the grounds of Christianity; and made conformable unto the life of Christ; by comparing our way, ●nd our mind in following him, with his way ●nd his mind in walking before us amongst ●hen towards God. And except their educa●on by the Reformation of their Manners fi●ally tend and result unto this; it will avail ●hem nothing towards the salvation of their ●●uls; it will only make less them hurtful ●nto the society of mankind.  
Now the particulars which are subordinat ●nto this Care and study are innumerable; ●ut yet certain general Rules may be pru●entially set down, according to which, they ●ould be limited and directed to order their Conversation and behaviour towards the ●ds aforesaid, and by which, those that watch ●ver them should take notice of their ways and give an account thereof unto the governor of which Rules it will suffice at this time to give these Heads.  
First, laws are to be published amongst them concerning their very looks, their angry words, and their hasty actions, proceeding from passion, and tending to the breach of Christian Love; forbidding the same under the notion that they are contrary to the life of Christ.  
Secondly, Rules and Directions (leading them to the practice of Justice, equality, meekness, Humility, Love and Liberality; an● to the hatred of Iniuriousness, Pride and Covetousness) are to be published, and hung 〈◊〉 in their Chamber and School, and made familiar and plain unto their Capacity and memory.  
Both these sorts of laws may be gather● out of Salomon's Proverbs for the main substance thereof, and from other Scriptures▪ and so be delivered as the will of God un● them, to oblige their Conscience thereunto.  
Thirdly, the law of watchfulness (whic● they ought to have over themselves for the ob●servation of these Rules) is not only to 〈◊〉 taught them; but some that are more stay● than others, and better set, are to be ma● Monitors of the rest, and besides the Monitor● spies are to be appointed to oversee them: an●●n Cases of gross failing, after due admonitions, some exemplary punishments of shame and smart may be used, that all may fear.  
Fourthly, the great law of Truth and of Faithfulness (to suppress the baseness of Lying and of Deceitfulness in words, Promises and Actions) is above all other Rules to be prescribed and pressed upon them in their dealings towards one another: and special care is to be had to observe the practice thereof.  
And, that the lying and deceitful spirit may be hunted out from amongst them; a special reward is to be proposed unto every one that shall, upon due admonition of his neighbour before witnesses, discover to the Usher any matter of falsehood practised by any. For, nothing doth more inwardly corrupt the spirit, than a course of falsehood; nor doth any thing more deeply discover the wickedness of the heart and want of true virtue, than this.  
Fifthly, the Civilities to be used towards Strangers, to receive and entertain them courteously; to be generously affected towards them, and the way to maintain the Principles, and practices of public Spiritedness without ostentation and vainglory, should be described and taught them.  
Sixtly and Lastly, the seemly way to carry their bodies, to look upon people stayedly and friendly in their salutation and conversation with them should be made known unto them by Example and Rule.  
Concerning all which Directions, how to propose, and apply them, towards the corrupt dispositions of Children to rectify the same; the Ushers themselves are to be taught their Duty, what to observe in them, and how to proceed in dealing with them. and 〈◊〉 must be the governors great and special care to see the Ushers well principled and practised in this way, for, upon their ability, faithfulness, and diligence all depends.   

Concerning their proficiency in Learning.  
The last and least part of true education is only minded in the ordinary Schools, and that in a very superficial and preposterous way; for Children are taught to read Authors and learn words and Sentences before they can have any notion of the Things signified by those words and sentences, or of the author's strain and wit in setting them together: and they are made to learn by hear● the general Rules, sentences, and Precep● of Arts, before they are furnished with any matter whereunto to apply those Rules an● Precepts. And when they are taught these things wherein Reason is to be employed, they are lead into a Maze of subtle and unprofi●able Notions; whereby their minds are puffed ●p with a windy conceit of knowledge: their ●ffections taken off from the plainness of useful Truths; their natural Corrupt incli●ations to pride, vain glory, and contentiousness not reformed, but rather strength●ed in perversity; So that they become ●oth unwilling to seek, and incapable to ●eceive any Truth either Divine or human ●n its simplicity: for their heads are filled ●ith certain terms and empty shows of ●earning; which neither contain any sub●tance or solidity of Matter; or give them any ●ddresse by way of Method to make use of ●hat which they know for the benefit of Mankind.  
Now, to rectify this cause of our Igno●ance and Disorderliness which hath taken ●ossession of all schools and Universities, and hath spread itself over all matters of human Learning; we shall endeavour to seek out the ●rue Method of teaching Sciences, by the Grounds and Rules which, we hope, none, ●hat is rational and free from prejudice, will Contradict.   

Concerning the Grounds and Rules of teaching Sciences.  
We take this to be the fundamental and undeniable maxim of all Order to be kept i● teaching of Sciences, and educating of youth unto any part of Learning: Viz. That the whole way of his Undertaking must be mad● answerable unto the nature of the End, an● proportionat unto the property of the Meane● and Parts of Learning: and whatsoever i● not subordinat unto that, and proportion● unto these, is done irrationally and unprofi●tably towards the advancement of Lear●ning. The Grounds therefore from when● we shall gather all our Rules to direct us i● the true Method of profiting, are Three; the first, concerning the End; the scond, concer●ning the means; the Third, concernin● the Parts of Learning.   

Concerning the End of Learning.  
The true End of all human Learning ● to supply in ourselves and others the defect● which proceed from our Ignorance of the n●●ture and use of the Creatures, and the diso●●derliness of our natural faculties in usi● them and reflecting upon them.  
From this Truth follow these Rules ● Teaching.  
1. That nothing is to be counted a Mat● of true Learning amongst men, which is n● directly serviceable unto Mankind towar●●he supply of some of these defects, which de●rive us of some part of our natural Hap●iness.  
2. That if any doth Teach or learn any ●cience for any other end but this; he doth by the false end, which he proposeth to him●●lf in Teaching or Learning) pervert the Truth either of the Science, or of the Method ●ereof, or of both: by which means, the ●emedie of our disease being spoiled; he ma●eth so far as in him lieth our sickness in●rable.  
3. That none ought to be taught any ●atter of science, before he doth understand ●e true end, wherefore he is to learn it, and ●ow he ought to use it▪ towards that end: for ● he be ignorant of these two, he will not ●nly lose his labour; but may become hurt●ll to himself and others by his knowledge. ●or as a thorn goeth up into the hand of a ●unkard; so is a parable in the mouth of fools. ●rov. 26.9. And at the best he will be un●rviceable and disproportionat to others in ●s walking thereby: For as the legs of the ●me are not equal, so will a parable be in the ●outh of a fool Prov. 16.7. Now, he is a ●ole who knoweth not the end and use of ●e things which he hath.  
4. That to marshal sciences rightly, that they ●ay be taught orderly and profitably; The subordination of their several ends to eac● other (as they jointly relate unto man to sup●ply his defects) and the way of teaching the same (as it is suitable to the Capacity of thos● that are to be taught) must be observed: so if these things be not observed; either the sciences will be made useless to each other, o● all of them, to him that is taught. For, ho● can he, that teacheth them, benefit his scholars thereby? For the Encyclopedia of Scienc● must answer the whe●l of human faculty and this wheel must answer the Circle of the Creatures whence man is to supply his d●●fects. As then in a watch, one wheel right set, doth with its teeth take hold of anothe● and sets that a work towards a third; and all move one by another, when they are 〈◊〉 their right places for the end for which 〈◊〉 watch is made: so is it with the Faculties 〈◊〉 the human nature, being rightly ordered 〈◊〉 the ends for which God hath created the● but, contrariwise, if the wheels be not right set, or the watch duly wound up; it is useless ● him that hath it; and so it is with the Facult● of Man; if his wheels be not rightly order and wound up by the ends of Sciences in the subordination; leading him to employ ● same, according to his Capacity, to make ● of the Creatures for that whereunto 〈◊〉 hath made them; he becomes not only usele●●●ut even a burden, and hurtful unto him●elf and others by the misusing of them.   

Concerning the Means of Learning.  
The true Means by which all human ●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 conveys 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 original representations.  
Tradition is the second, because it is no●ing else, but a Communication of those ●bservations which others have made of the ●reatures, whereby our want of knowledge ● them is supplied. 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 necessary occasions.  
From the subordination of these Means to one another, and their properties to advance us unto Learning; we shall gather these following Rules of teaching Arts and Sciences.  
1. The Arts or Sciences which may be received by mere Sense should not be taught any other way: for it is no wisdom to make work to ourselves: 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 traditional o● rational precept.  
3 As in Nature Sense is the servant of Imagination; Imagination of Memory; Memory 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 man's soul naturally perfect each other by their mutual subordination: so the Arts which perfect those Faculties should be gradually suggested, and the Objects wherewith the Faculties are to be conversant according to the Rules of Art should be offered in that Order, which is answerable to their proper ends and uses and not otherwise: for the proportion of every thing to its own end, doth determine the order and place wherein we are to make use of it: for nothing is truly useful, but as it is, in its natural place.  
4. As children's Faculties break forth in them, by degrees to be vigorous with their years and the growth of their bodies; so they are to be filled with Objects whereof they are capable, and plied with Arts: whence followeth that while Children are not capable of the Acts of Reasoning; the Method of filling their Senses and Imaginations with outward Objects should be plied: Nor is their Memory at this time to be charged further with any Objects than their Imagination rightly ordered and fixed, doth of itself impress the same upon them. Moreover hence followeth, that no general 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 whereunto the Rule is to be applied; and so far as those faculties are stored with matters of Observation, so far 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 immediately from particular and sensual objects, but tend immediately to direct the universal Acts of Reasoning, must be taught after all the rest: because their Use is to Regulat that, which is to make Use of all the rest, viz. the Rational faculty; therefore it is a very absurd and preposterous Course to teach logic and metaphysics before or with other human Sciences, which depend more upon Sense and Imagination then Reasoning.   

Concerning the Parts of Learning.  
The Parts of human Learning wherein Children are to be exercised are first the grounds and precepts of profitable Arts and Sciences. Secondly, the Tongues which are most useful to enlarge the knowledge thereof.  
By profitable Arts and Sciences, we mean all matters of knowledge which direct man to the right use of all Creatures, and the ordering of his own Faculties about them.  
The Tongues which are ordinarily most useful to enlarge the knowledge of these Arts and Sciences, are Latin and Greek; and that which in an extraordinary way will in due time be useful hereunto, is Hebrew, and the other Oriental Tongues which are a kin unto it.  
Concerning these parts of Learning, we lay down these maxims as grounds of teaching the same.  
1. Arts and Sciences are immediately useful by themselves to restore the defects of our nature by the Creatures.  
2. Tongues are no further finally useful then to enlarge traditional Learning; and without their subordination unto Arts and Sciences, they are worth nothing towards the advancement of our Happiness.  
3. The immediate Use of Tongues is only to Understand what others say to us, according to their custom of speaking; and to express our mind unto them significantly according to our custom.  
From these maxims we gather these following Rules of Teaching.  
1. The teaching of Arts and Sciences ought not to be suspended upon the teaching of unknown Tongues, but made familiar unto the children's capacity in their Mother-Tongue first; and afterward enlarged by the Use of other Tongues.  
2. The Arts and Sciences which lead us most directly unto the Use of the creatures without any reflection upon our own Faculties are first to be taught; because they may be taken up by the simple Acts of Sense, Imagination and Memory, without much Reasoning.  
3. The Arts and Sciences which lead us to reflect upon the use of our own Faculties, are not to be taught, till we are fully acquainted with their proper Objects, and the direct ●cts of the Faculties about them.  
4. The knowledge of Tongues is the proper effect of Memory, and not of any Reasoning ability, because they depend upon the Observation only of that which is the constant custom of people; and not upon any rational inducement why they do so. whence followeth. 1. That those things which are most helpful and subservient unto memory, are to be set a work in teaching Languages; rather than those that employ the Judgement. 2. That the ways which fix and order the Imagination most effectually towards the sound of the words and the thing signified thereby, are most advantageous to this way of teaching. 3. That the teaching of words, is no further useful than the things signified thereby are familiar to the imagination, and that the teaching of Rules before the material sense of the words is known, or before the formal coherence of things which their construction is to represent in a Sentence, can be apprehended; is wholly preposterous and unprofitable to the Memory.  
5. So far as children are capable of traditional knowledge: so far in every degree of Science they may be taught the Tongues which serve for that Use; but till they be fitted for the one, the other is Useless to them.  
6. Whatsoever in the teaching of Tongues doth not tend to make them a help unto traditional knowledge, by the manifestation of real Truths in Sciences, is superfluous, and not to be insisted upon, especially towards Children. whence followeth that the Curious study of criticisms, and observation of Styles ●n Authors, and of strains of wit, which speak ●othing of Reality in Sciences, are to be left ●o such as delight in vanities more than in Truths.  
From these maxims and Rules the Ra●ionality of the ensuing Method may be made ●ut to the full, if time did permit; but we shall ●ot insist upon that now: only we shall show ●hat by them we are led to teach and consider matters of Learning in this Order.  
First, to consider the Children that are to ●e taught; Secondly, the Things which are to ●e taught unto them; Thirdly, the Manner ●nd way of teaching the same.  
Concerning the Children; we must reflect ●pon their ordinary Capacities, and distin●uish the same into their natural degrees.  
Concerning the Things which are to be ●aught; we must reflect upon a twofold pro●ortion therein▪ first, we must find out that which is proportionat to the degree of every one's Capacity. Secondly, we must order every thing which is suitable to each Capacity, proportionally to the end for which it is to be taught, as in its proper place it is subordinat● unto other things, which must follow in the Course of Education.  
Concerning the way and manner of teaching and proposing the same; we must study by the properties of Things to be taught, to find all manner of advantages; and according to circumstances determine the way which will bring no loss of time, nor be wearisom● and tedious to the Children, and which wil● make the matters taught most easy for the● apprehension, and delightful to their affections in apprehending the same. For, I suppose that this Conclusion in this matter is a● firm, as any mathematical Demonstratio● in other matters. viz: If all degrees of children's Capacities be fitted with proper Objects, if none of the Things, which any 〈◊〉 their Faculties can receive, be left untaugh● if no time be lost in teaching, nor any thi● offered before it be seasonable, if that whic● is taught in the first place be not disiointe● from that which followeth after, but made 〈◊〉 step thereunto.  
If all matters offered, by their conjunctio● make him that receiveth them a perfect ma●●eading him without distraction to his true end: and if no servile constraint be laid upon the inclination of him that is taught, by forcible means to break his Spirits: but his af●ections raised to a delightful willingness, to ●eceive that which is offered; by allurements ●nd generous insinuations readily.  
If (I say) all these things be observed, in the Course of Teaching; then little or no●hing will be wanting, which can be wished ●or towards the advancement of learning in ●his way, or can be prosecuted by rational endeavours and human Industry.   

Of the Ordinary degrees of children's natural Capacities.  
Till a child's tongue be untied and confirmed in some measure to speak and imitate the ordinary Sounds of speech; he is to be ●ounted an infant. and this ordinarily is not ●ll Children be four or five years old: ●et, before this time their Senses are awake, ●heir Imagination is not idle; and therefore ●ught to be exercised with some Objects fit ●r the framing of their Memory towards ●ture preparatives of Learning.  
From the time of Infancy, till the age of ●entie; there are three different degrees of ●apacities, which ordinarily show themselves in three periods of years; from four or five, till eight or nine, is the first, from eight or nine, till thirteen or fourteen, is the second▪ and from thirteen or fourteen, till ninetee● or twenty, is the third period of Capacity.  
In the first of these periods, the Capacity of Children is none other but Sense and Imagination, with the beginnings of Memory.  
In the second, it is Imagination and Me●mory with the beginnings of Reasoning, an● now we count him past Childhood, and becomes a youth.  
In the third, he is Capable of all the Acts 〈◊〉 Reasoning, and of the Principles of Judge●ment and prudency; whereby he ought t● order himself in all things aright toward God and Man. And when a scholar 〈◊〉 brought thus far, he is not to be under Tutors any longer: and till he be brought th●● far, he is not safe, without some Tutori●● and Discipline.   

Concerning the Things to be taught to each degree of Capacity.  
First, while a Child is capable of nothi●● but what he receiveth by Sense and upon t●● similitudes of sensual Objects, by Imagination; nothing is to be offered unto his Memo● but what can enter in, by those doors. Here t●● he is to be taught.  
1. To speak his Mother-Tongue, di●tinctly.  
2. To read his Mother-Tongue readily, ●telligibly, and without any affectat Chil●ish tone, with his own natural sound of ●peech.  
3. To write his own Mother-Tongue le●bly; or any other Tongue what soever, ●s to the forming of any Letters after a copy.  
4. To draw all manner of Lines and Ma●hematicall Figures with a Ruler and com●asses; and other Lines and Figures, which ●re the Rudiments of Painting to represent the lineaments and features of things.  
5. To know the signification of all numerical Figures; and to observe by the eye, ●are and hand, the differences of Things in re●●ect of their number, their parts, their quan●●ties, their measures, their proportions and ●isproportions, and the like.  
6. To take notice of all Things offered to ●is Senses; to know their proper names, to ●bserve their shapes; and to make circum●antiall descriptions thereof by word of ●outh, and painting in black and white.  
7. To mind, and repeat the things which ●re to be related unto him; which should be the general Heads of the History of the ●orld; whereof the ground work should be the historical catechism of the Bibl● and the superstructure, a description of t● Parts of the world; of the Things that 〈◊〉 therein; and especially of the Nations of 〈◊〉 earth; and the Chiefest Revolutions a● Changes which are befallen to his own N●●tion since the beginning thereof.  
These things ought to be taught unto Ch●●●dren before they come to any of the Ushe● belonging to the Association; for (none un● eight or nine) ought to be brought unto the● except they be sufficiently qualified before th●● age with these endowments: and that the things may be taught sufficiently, as a prepa●●●tive for their future education in Sciences; peculiar School should be appointed as a N●●●sery not far from the place of the Soc●e●● wherein Children of this Age should be train●● up according to the Directions which may 〈◊〉 given to that effect: and although the Gove●●nour should not be charged with any peculi●● inspection over them; yet he might be oblig● to repair thither at certain convenient ti●● to help with counsel, by conferring wi● those that should teach them these things, a●● to oversee their way, and direct them chie● in point of Manners; how to prevent e●● Habits, and the customs of perverse incl●●nations, which then begin to take head an● discover themselves: and for want of d●prevention become ordinarily a great prejudice to their Education in after times.  
Secondly, from eight or nine, till thirteen or fourteen, a child's Imagination and Memory is throughly to be cultivated and exercised; supposing then, that a Child can speak his Mother-Tongue distinctly and readily, can read and write, and hath gotten a general view of all things, and is able to name that which is obvious to his Sense by its proper name in his Mother-Tongue: yet these impressions and shapes of Things are like a Chaos or confused mass of notions in his head. These now in the second Period of his Education are to be Ordered, and his Memory so exercised about them, as to prepare him to entertain the traditional and rational Learning which in the third and last period of his education is to be delivered concerning them. Here than the Children shall be exercised.  
1. In writing fair and readily; and in drawing the pictures of Things whereof the Impressions are to be fixed in their Memories.  
2. In observing all Things natural and artificial extant in the world, whereunto their Imagination shall be led in a certain Method; to cause them reflect orderly upon them, and observe in them their several kinds, coherences, differences, parts, actions▪ properties, uses, and references unto Man by Trades and Manufactures.  
3. In Learning all the Names of the Things themselves and of that which doth belong unto them in Latin, in Greek and in Hebrew; which Tongues they shall withal● learn to read and write; and to Interpre● so far, as their experience in the observation of Things doth go, and no further: For so far their januas in each Tongue shall go and be offered to them pari passu, with that which they have been taught to observe in the Things themselves.  
4. In the practical Parts of the mathematics; wherein they shall be taught (togethe● with their Latin, Greek, and Hebrew names.)  
1. The geographical Descriptions of the world, and of the Kingdoms thereof in Globes and in plain Tables.  
2. The astronomical descriptions of the Heavens, in Models, Globes and plain Tables.  
3. The arithmetical Rules of Addition, Substraction, Multiplication, Division, the Reduction of Fractions, and the Rule of Proportions called the Golden Rule, and no further.  
4. The geometrical Doctrine of Lines, Surfaces, bodies, and the Rules of Measuring the same, and showing their proportions, together with the experimental way of Measu●ing Land, and the use of the Instruments be●onging to that part of mathematical studies.  
5. In the observation of Husbandry and Gardening; of Fishing and Fouling; and the general Rules thereof.  
6. In the Anatomy of man's Body by a Model and Picture of all his parts, with their names in the Learned Tongues.  
7. In the Summary knowledge of the History of the four Monarchies of the world, ●nd of their own Nation: together with a Brief of the History of the Church since Christ's days.  
8. In the Rudiments and necessary Rules of grammatical constructions; so far as may enable them to interpret their januas whereof they shall have Learned the Single words with the observation of the Things ●hemselves: and these Rules in all the three Languages are to be given, first in that wherein they agree; and afterward in that wherein they differ: and exercised in the reciprocal Translations of their januas.  
Thirdly from thirteen or fourteen, till nineteen or twenty; the things which are to be taught them, and wherein they shall be exercised, are all the useful Arts and Sciences, which may fit them for any employment in Church and Common wealth. Here than all the means of traditional and rational Learning are to be set a foot; and to this effect they shall be taught their Gramma● Rules more exactly and fully then formerly▪ and brought to read Authors in all the Sciences whereof they have gained the foundations; with directions how to observe the Marrow, and Method of them; and out of them to gather to themselves an encyclopedia. To this effect.  
1. The Latin Authors of Agriculture Cato, Varro, Columella, may be put into their hands by parcels, to be an enlargement unto that which they have already been taugh● concerning Husband●y  
2. The natural History of Pliny an● Others, by choice parcels are also to be perused by them; and brought home to wha● they have formerly seen; together which the Histories of Meteors, Minerals, &c.  
3. In like manner some Models and book● of Architecture, Enginry, Fortification, fireworks, Weapons, Military Discipline▪ and Navigation are to be looked upon.  
4. The Greek Authors of moral philosophy, Epictetus, ●ebes, Arrianus, Plato, Xenophon, Plutarch; and some Latin Tract● in this kind should be read by them; and a● account taken of their proficiency thereby.  
5. The Doctrine of economics, of civil Government, and natural Justice and equity in the Laws of Nations should be offered unto them; as the grounds of that Jurisprudentia whereof the sum is to be given out of the Institutions of Justinian and Regulae Juris.  
6. The theory of all the mathematics, with the full practice of that which was deficient in their former Institution; where the optics with the Instruments belonging thereunto, and the Art of dialling is to be entertained; and in arithmetic the way of keeping Accounts.  
7. The Principles of natural philosophy and the main Grounds of medicine, with the Instruments of Distilling and other chemical Operations, and the Art of Apothecaries, are to be offered unto them partly in books, partly in the Operations themselves by an ocular inspection thereof, and of their drugs.  
8. The Art of Chirurgery described in books, with an ocular inspection of all their tools, and Compositions of plasters and ointments, and the use thereof.  
9 The Rules of logic, rhetoric and poesy; showing them first how to Analyse Authors, and observe their Art of Reason and Utterance to persuade: and then how to order their own thoughts and expression, to search out Truths and to declare the same; Historically, Philosophically, Oratorically, Poetically.  
10. Directions for the study of all human Histories and what to observe in them, for the attainment of wisdom and prudency in the Government of a man's own life; where with the Directions to observe the ways of others; the Rules of Judgement, Discretion, prudency and civil Conversation to order their own ways aright towards all, are to be given unto them which is to be concluded with a special recognition and insight into Salomon's Proverbs, and Ecclesiastes. And so they are to be sent into the world to apply themselves to any employment, or more particular study whereunto God shall call them. For now they will be fitted thereunto so far as human Industry can advance them.  
Amongst all these, I have not mentioned music▪ vocal and instrumental, by itself, because it is a part of the mathematics and the practice thereof is to be insensibly at spare times brought in use amongst them as a part of their Recreations. Nor have I mentioned any Hebrew books which they should read; because their daily reading of the Scriptures should be in Greek and in Hebrew: and their analytical exercises should be employed for the most part in resolving the Rationality of the Scripture about the most material Doctrines of Divinity. Nor have I mentioned any particular Body of Divinity to be put into their hands; because I speak only of the Method of human Learning, how it should be delivered; and no Divinity is to be taken up from the teaching of men: it is to be received from the Holy Scriptures alone: and the daily catechetical exercises and conferences which will be appointed for these of this third period; will sufficiently by God's blessing enable them in all the Truths of Divinity both theoretical and practical; so that there will be no need of any other Institution in that kind.  
Thus I have done with all the Matters which are to be taught to each degree of Capacity within the period of the years appointed for their education: now followeth the Last point of this Method; how all this is to be taught and expedited within the time appointed with ease and delight.   

Concerning the Manner and way of Teaching all these things, to Each Capacity.  
In the Manner of Teaching, experience will bring the way unto perfection, if it be prosecuted, according to the maxims, and Rules heretofore mentioned, in a Constan● Course. And to be able to put the design in practice; three main things must be ordered: first the tasks of both the lesser and the greater parts of the work must be determined according to times and seasons; what and when every thing is to be done.  
Secondly, the way of proposing to the scholars that which they are to receive, and of entertaining them to dwell upon it, till it be fixed in their minds, must be regulated.  
Thirdly, the means and instruments whereby, all tasks are to be performed on all hands, both by those that propose, and those that receive and entertain Learning, are to be had in a readiness and ordered for Use.   

Concerning the tasks what and when every thing is to be done.  
Solomon tells us, that There is a season to every thing, and a time to every purpose under the heaven; Eccles. c. 3. v. 1. and v. 11. and that God hath made every thing beautiful and consequently, delightful and acceptable, in its proper time. If then we can discern this time, and determine the work to be done in it we shall find success in it, and that with ease.  
In the first Period, from five till nine; an Order of tasks must be observed in the preparatory School, as well as in the other following. but now we shall not speak thereof, because we suppose that such a School cannot be had speedily; and that we must take such Scholars at first as can be had, till Schoolmasters be trained up who shall be able to follow the Directions which may be given for the training up of Children in such a Nursery.  
In the second Period, from eight or nine, till thirteen or fourteen, we have five years, to bestow upon the Objects of Learning which are proper to that Age and Capacity, whereof the Perfection is nothing else but Memory. These five years shall be divided into three parts, whereof the first and second shall each comprehend two years; and the third, one.  
In the first part (that is in the two first years of this period) they shall be led through all the Objects of Fancy and Memory belonging to that Period in the Method; which shall be prescribed unto the Ushers: and to every thing which shall be showed them by their Ushers; the Latin and Greek names shall be added and commended unto their Remembrance. so that here, in these two first years they shall be obliged to run over all the tasks of the whole period, to take up the Ideas thereof, and keep them in memory with their two Learned names only. And to that effect, in the first quarter of the first year, they shall be diligently exercised in writing the Latin and Greek characters fair and readily; and in copying out some Pictures, and the Figures of Models of Things.  
Then in the last quarter of that year, when they are stored with almost the half of the words of those two Tongues; the Rudiments of the grammatical Rules of both Tongues are to be taught them, so far as to help them, to make use of their januas therein; which from that time forward they shall be made to ply diligently, till towards the end of the sccond year; then about the last quarter thereof, they shall be taught to write Hebrew fair and readily. and when they have attained to some perfection herein, the Rudiments of the Hebrew Grammar also shall be taught them, so far as it doth agree with that which they formerly learned of the Latin and Greek Grammars.  
In the second part of this period (that is in the third and fourth years thereof) the same tasks which formerly were taken in hand and prosecuted shall be renewed by the same Method of leading them through all the Objects belonging to the whole period the second time, only with a twofold difference: first, that to the Latin and Greek names of Things which were formerly taught and now are to be repeated, the Hebrew shall be added. Secondly, that in this second course of observa●ion they shall descend to some things more ●articularly in every Object, than they did in the first course; and in a way more exact and ●istinct: whereby they shall be taught to look ●pon every thing so, as to take up the notion ●hereof orderly in four things when they once ●ave gotten the general shape thereof in their minds. The First is, to look upon the parts ●hereof, and know their distinct names in the ●earned ●ongues. The second is, to look ●pon the properties of those parts and the form o● frame of the whole arising ●rom thence. The third is, to look upon the Action or Passion or fitness to Action or Passion which ariseth from that frame and properties of the whole and parts. And the Fourth, is to look upon the usefulness which the thing, with the parts, properties and ●ctions thereof, hath towards man. When ●very Object formerly observed in the bulk ●hall be thus reviewed in these particulars, and the chief names formerly not mentioned added thereunto; the second course of this period will be also finished: whereof at this time, this only is further to be added; that, at the latter ●nd of the third year, and the beginning of the fourth, the grammatical precepts are ●ully to be delivered in each Tongue in respect of their differential properties, which thenceforth are to be taken notice of in the Use of their januas.  
In the third and last part of this Perio● (that is in the fifth year thereof) they shall r●●peat all what in the four former years the● have learned: but Chiefly the Addition●● part of Learning, which the second Cou●● had, more than the first; that is, their He●brew Janua; the particularities, to be● take● notice of, in the Observation of all Sensu●● objects, and the grammatical differen●● in the Constructions of the three Tongues.  
In the third Period of Learning, from thi●●teen or fourteen, till nineteen or twenty; 〈◊〉 have six years to bestow upon the traditional and rational ways of Teaching 〈◊〉 Sciences: those years also shall be divided in●● three courses, and to each course two year● shall be allotted.  
In the first course of this third Period, a● the Sciences belonging thereunto are to be de●livered Historically, which may be done thr●● ways. First, by way of ocular Demonstra●tion in things that can be showed unto Sen●● in every Science, whose subject hath any thin● of Sense in it. secondly, by way of Schemes a●● Pictures to represent Hieroglyphically the● things that have no visible shape; and fo●●mally those things which have a real shape but are not at hand to be seen and shewe● unto sense. And thirdly, by way of Narratives and Relations, expounding both tha● which is showed unto Sense, and that which is offered unto it in Pictures and Schemes, whether Hieroglyphically or Formally.  
In this Course (besides their januas which are to be repeated) the easiest of the Latin and Greek Authors which handle the Sciences (whereof the Ideas have been offered unto them) are to be read by them according to the Directions which shall be given: and after the first year of this course (or sooner as upon trial shall be found expedient) their speech shall be wholly Latin▪ and to begin to translate some remarkable passages of Greek Authors into Latin, and of Latin Authors into Greek; shall be one of their exercises.  
In the last quarter of this course (or in the last half year as experience shall direct) the grounds of logic shall be taught them so far as to let them see. 1. What the faculty of Reason is in man, and wherein it doth differ from Imagination and Memory. 2. What the Use thereof is in all Sciences. 3. What the Acts thereof are, in making up many single thoughts into Propositions; and of many Propositions said together to draw thence Consequences. 4. How that these Acts are to be taken notice of, and observed in the Authors which they have read who write of Sciences; in whom they shall be taught to Analyse some of their rational Propositions and consequences. Thus the first course of thi● period shall be ended.  
In the second course (that is, in the third and fourth year) of this Period, all the Sciences belonging to the whole Period shall b● taught Dogmatically; that is, the Rules and Precepts thereof shall be delivered, according to that Order wherein they are subservient unto the Necessities of Man, and branch themselves out one upon another; the latter growing up from the Principl●s of the former; an● all tending to make the Creatures serviceable unto Mankind; or to rectify his disorders within himself. In this dogmatic course of Sciences, towards the latter end of the first year thereof (that is, in the last quarter of the third year of this period of Education) the Precepts of logic shall be fully taught, first the analytical, and then the Geneticall way of Reasoning, to find out Truths which are doubtful, and towards the latter end or the middle of the second year thereof, the Precepts of Oratory and Poetry shall be taught them; and they directed to observe in the Authors which they have already perused, how those Precepts have been put in Use by them, that they may learn to imitate their practice.  
In the third course of this period, that is, in the two last years thereof; all the Sciences belonging to the period shall be taught Practically, that is they shall be exercised in the practice of all that which they have been ●aught, in the whole former Course of their education: and they shall be put upon the occasions of making Use of their skill in every Science for their own and others' advantage, and the improvement of the ways of learning: and here as their Genius shall lead them, they shall be left a little larger scope to follow it: either in ways of Action, or of theory, or of Utterance: in the first year of this course they should be exercised and put upon the practice of all; but in the last year, according as their Faculty should be found most eminent (with some few Directions and Manuductions to Improve it) they should be suffered to apply it to the subject which amongst all the Sciences they should like best to exercise themselves in. And in the latter end of this year, that is, in the last quarter thereof, having received such Directions for the future Government of their life as will be found necessary to order it Judiciously and Prudently; they may be dismissed to take some public Service in hand; or follow some private Calling which the commonwealth doth stand in need of.  
And thus I have reckoned up the main and general tasks, as they are to answer the years; the subdivision thereof into months, weeks, days and hours will not be difficult; and needeth not now to be insisted upon, but must be delineated before we set upon the work itself. We come now to speak in brief of the way of proposing those tasks unto the Scholars, and of their way of entertaining their thoughts about them.   

Concerning the way of proposing all the parts of Learning unto the Scholars, and of their entertaining the same, to fix their minds thereon.  
The way of proposing matters of learning is as considerable as any thing else in the work of Institution; and next unto that is the way of entertaining that which is proposed: the first of these is the proper work and industry, of the governor and Ushers; the second, of the Scholars themselves, although the Ushers also may and aught to have some hand therein.  
For the proposal of every thing, the governor shall prepare the particular matters of every thing which shall be taught for every hour of the day, throughout the whole course; and deliver the same in writing Quarterly, or Monthly (at least) beforehand unto the Ushers; that they may be in full readiness and perfectly exercise themselves in every thing which they shall deliver to their Scholars ●●d the Matters should be thus long predeter●ined before hand, and given to the Ushers, ●at if upon good grounds they shall suggest ●y thing to the governor for an alteration ●● that, which he shall have prescribed; it may ●● in time considered between them, and ordered as need shall require, or found most ●xpedient.  
The Matters to be proposed being thus ●repared, when the time comes to offer them ● the Scholars; the governor shall for every ●ifferent kind of exercise and Institution give Directions unto the Ushers, how to behave ●hemselves towards the Scholars, to make ●hem affectionate towards the task which is ●o be offered unto them, that is, attentive and ●reedy to receive it: and to make them more ●erfect in following the Directions and Rules which in this nature shall be given: he shall ●imself give them an example of the practice ●f it towards the children; showing them, at ●very change of exercise and different way of Institution, how they should go about their work: he shall therefore teach the first lesson of every kind himself in the presence of his Ushers, that they may observe his way: and at the second lesson, when they shall begin ●heir work; he shall be present at it, to observe them how they perform it, and tell them of their faults if any be committed.  
Two things are fundamentally to be hee● in the Manner of proposing every thing: Fir● that the scholars before the thing be prop●●sed be made sensible of the End, wherefore it taught them, and they ought to learn it, 〈◊〉 what the necessity, use, excellency and pe●●fection thereof is in the life of Man &c. S●●condly, that the way of offering it unto the be the same at once to all, by all alike percep●ble, common, plain, distinct and orderly every part. And to these two fundamental whereof the first relates unto the Will, t● second, unto the Understanding; a third 〈◊〉 be added relating to the Memory, which 〈◊〉 that in the Method of proposing every thing this Rule be observed.  
Let the general notion of every Object or the shape of the whole; be first offered 〈◊〉 the Imagination, and then the parts which a● contained under it, to be represented unto t● thought by way of Division. and this bein● done; Let the mind afterward be led retrograde to review the parts as they look to o● another; and make up the whole by way 〈◊〉 collection.  
And at the conclusion of every lesson, ● brief and summary Recapitulation of tha● which hath been offered unto them is to be proposed; and the Question should be aske● whether any hath a doubt of any thing? or ●ould have so●●● king repeated; or further ex●ained? that they should speak.  
The way of entertaining that which shall ●e thus proposed is partly in the Scholars by ●●emselves, partly in them together with their ●shers.  
By themselves they shall entertain the things ●hich have been taught them, by the exerci●●s of writing, of painting, or drawing figures, ●f compendiating, and of methodizing, as ●hey shall from time to time he directed; for ●e fixing of their thoughts upon that which ●hey shall have received; and by the reading, ●nd understanding, and translating of their ●anua's, or of their authors from one Tongue to another, according to the way which shall be showed them.  
Now, as the proposal of a lesson shall not ●st above half an hour at the most; so the ●●ertaining of that which hath been offered, ●all follow immediately thereupon, for▪ the ●a●e of another half hour, so that to e●e● lesson, a full hour, and no more shall ●e allotted; whereof the first part shall be spent 〈◊〉 receiving, the second, in entertaining the ●houghts thereof.  
The entertainment of things received together with the Ushers, shall be two ways. ●. By showing the exercises wherewith they ●ertained their thoughts by themselves. 2. By a constant course of Repetitions to b● observed daily, weekly, monthly, quarter● and yearly; whereof particular Directio● are to be given in due time: but the gener● Rule of proportion in all Repetitions to 〈◊〉 observed is this; that the third or fourth l●son, or period of lessons, is always to be R●●petitorie in some degree or other; more less, as the matter is more or less di●cult, and generally rather the third is to 〈◊〉 made Repetitorie of two, than the fourth 〈◊〉 three: but experience will best determ● what is most expedient to be done in t●   

Concerning the Means and Instruments w● are to be had in a readiness, and ordered for use, that these Tasks may thus be prosecuted on all hands.  
THe things necessary to be made use of 〈◊〉 bringing all this to pass, are 1. a co●nient House fitted with rooms, wherein 〈◊〉 Scholars may be at their exercises. 2. the sc●lasticall Furniture, & dressing of those roo● 3. the Books and other Implements, wh● the Ushers and Scholars must have at ha●.  
The House, where this course of educ● should be intended, must not be within 〈◊〉 City, but should be near unto it, in a g● air, large and spacious; and as it were in 〈◊〉 country, with large gardens and orch●●ear the places of tillage and of pasturage, ●hat the country may afford unto the Scho●rs the aspect and observation of all natural things, wherein they are to be taught, and be City may afford them the sight of all ●rtificiall things; of all Trades and Manu●ctures, wherewith they are to be made ac●uainted.  
The Rooms wherein the Scholars should be 〈◊〉 their exercises, should be four: Three lesser ●nes, for each Usher and his peculiar scholar's ●ne, and one large one; or father a Gallery ●hich should be for common Use unto all.  
The scholastical furniture and dressing ●f these rooms ought to be this.  
The large common room ought to be fur●●shed with all manner of mathematical, Na●rall, philosophical, historical, medicinal, ●ieroglyphicall and other sort of pictures, ●aps, globes, instruments, models, engines, ●nd whatsoever is an object of sense in refe●nce to any Art or Science, these things ●e to be set in their order, according as ●ey are subordinate unto several Sciences; ●●at at the times appointed, the Ushers may ●ade their Scholars into it; to receive the les●ns which they shall give them▪ upon the ●cular inspection of the Things, which shall ●e showed unto them.  
The lesser rooms each aught to be furnished with a high seat for the Usher; that he m● overlook all his Scholars, and with twen● distinct places, so ordered for the Schol● to sit or stand in; that their fac●● may ●e 〈◊〉 towards him: and each in his place may ha● his own deck, to keep all his papers and oth●● things to be used in good order. In each ● those rooms there should be an iron forna● or stove to keep it warm in the winter.  
The Books which the Scholars shall have 〈◊〉 the School shall be none but such as th●●● Usher shall put in their hands. In the seco●● Period of Institution, they shall have a ● books but their Latin, Greek and H●●brew januas, and the Bible of the Old 〈◊〉 New Testament in these Tongues, and i● their Mother-tongue. In the third Perio● besides these books, they shall have fr●● time to time, such as their Usher by the G●●vernours direction shall furnish them with● and none other; nor any longer than thinks fit.  
The Instruments besides pen, ink and ●●●per, shall be a pen or stick with black lead▪ penknife, a pair of compasses, a ruler, s●ate; and some other implements which f●●● time to time shall be put in their hands, a●● taught to make use of according to the ●●●grees of their proficiency.   

Of Teaching logic.  
BY logic I understand the Art or skill, to make right use of our reasoning faculty. The faculty of Reason in man, is that ability, by which he can set his thoughts in order to judge of all things, which are in his Imaginations.  
As large then as the Imagination or Fancy of Man is, so large is the use of Reason; that is to say, it doth reach unto all things, that can be thought upon, for all the thoughts of the heart of Man are contained under this notion of Imaginations; whether they have an Idea or not expressly formed in the mind; for some thoughts are negative to all Ideas. By an Idea I mean the shape and representation of something which the mind doth frame unto itself by the Imaginative faculty: for, the imaginative faculty is like a lookingglass, which being turned to any object whatsoever doth receive the shape thereof, and represents it to the eye of the Understanding: If then the understanding faculty doth look upon the shapes of things, which are in the Imagination not confusedly, but in an orderly way, to compare them and lay them together for some purpose and aim, for which they are taken into consideration; then it is said to proceed rationally; but if it hath either no aim at all or no command of its own thoughts or sk●● to rule and order them to that aim, which 〈◊〉 doth consider them for: then it doth procee● without Reason. Now because to man, t●● faculty of Reasoning is that universal Light by which he is to guide his ways in all particular objects as well of Meditation, as o● Action; therefore if this Light be darkene●● in him, than all is nothing but darkness: b●● if the eye of his Reason be clear, than all i● full of Light, which he doth undertake to Ac● or Meditate. For this cause the Art of Reasoning as to Man, is the chief of all othe● Arts and Sciences in human things; for by i● all other Arts are found out; and whatsoever is amiss in them may be rectified: and consequently to teach how to make use of that Reasoning faculty, which we have to some good purpose, is in all human things, the matter of greatest importance that can be thought: and yet such is the misery of our life, that there is scarce any thing less minded; or when minded, less taught in a right and profitable way. I shall not at this time intend to make this charge good against the ordinary Teachers of logic, who for the most part, are so far out of the way of right Reasoning, that their very precepts are less●●●en rational, and they themselves incapable 〈◊〉 better Rules, till they be wholly untaught ●●at which they have learned. But I shall (as ●●iefly as may be, to be well understood) deli●●r my conceptions of the right way of teach●●g young Scholars the Art of Reasoning by a ●ositive Method to direct them in it, that in●●nd to teach others. I will suppose then, that young Scholar is brought unto me, who is 〈◊〉 puris Naturalibus (as we use to say) that 〈◊〉, who is capable of institution in this kind, 〈◊〉 being no ways prepossessed with any ha●its, which may make him unfit to receive the documents which are to be given him: ●nd as being only possessed with the com●on Notions of natural things which are the objects of human Senses; and under●tanding no more, but the proper sense of all the words of the Language, by which the Notions are expressed in the common speech wherein he is to be taught. To such a young ●an I first would deliver some common Pre●ognitions concerning logic, and afterward would exercise his Reasoning faculty in the way of Meditation whereof I should find him ●apable, growing upon him by degrees, till I ●hould make him master of the use of all his ●houghts, to all purposes, which he should ap●ly them unto.  
The Precognitions should bring him to consider himself.  
1. That he hath a natural ability to think and meditate, as all other men have.  
2. That men of understanding are distinguished from fools by this, that they ca● make use of this ability understandingly that is to say, that they understand themselves what they do think and meditate, i● what order and to what purpose.  
3. That therefore there is some way to order and direct the thoughts of the mind: that they may not wander at random as fools thoughts use to do.  
4. That this way to order and direct our thoughts, being taught and delivered by certain Precepts is called the Art of Reasoning or logic: and that he who is exercised to follow the same is a rational man or good Logician.  
5. That of all other studies, this is the most worthy of a Man, most profitable and most necessary to attain to the happiness of this life, so far as by human faculties it is attainable: and therefore, with most earnest Affections and desires to be attended unto.  
Having by such Preparations as these are, fitted his Understanding and raised his Affections to docility and attention; I would begin to deliver unto him some Precepts concerning the use of his first Notions, and single thoughts, to reach him to take notice of them, what they are: not reflexively by the Term of a second Notion (as the ordinary Logicians do, teaching their Scholars to speak they know not what, nor to what use) but directly in the Terms of a single Proposition, to cause him to take notice of the Sub●ect and Praedicat thereof, and of the conne●ion of each to other in a way Affirmative and Negative: showing him that every word ●n our common speech, doth stand for a single ●hought or Notion of the Mind, and that the words which we speak, should in their order and coherence express the order and coherence of our thoughts.  
Having then showed him what a single Proposition is, what parts it is made up of; How these Parts are set together in our thoughts: what the Differences of single Notions are; and of the ways of their set●ing together to make a Proposition of them; ●nd how a single Proposition doth differ from ● compound: How a compound is made up of two, three or more single ones: and what the ways of composition are, and their diffe●ences; and consequently, How many sorts ●f Compound Propositions there are in our Notions to make up a Period of speech: ha●ing, I say, showed him all this, not in abstra●o and Notionally, but by an Example of very kind, and in concreto, as it were sensibly in the Period of some discourse laid open to his thoughts, and analysed before him; that they may be as it were led by the hand to consider of it; then I would set him a daily task of new Examples which he should be obliged to take into his consideration, to Resolve Analytically by himself according to these Precepts, which I should have given him concerning single and compound Notions and Propositions; to the end that by thi● exercise of his thoughts in Resolving the ordinary periodical Discourses of Rational men into these Parts and Particles of Pa●●● whereunto they are Rationally Resoluble: he may be accustomed to observe what use me● make of their Notions single and compound to the extent of one Period of their Discourses: Now whether the Notions which he i● exercised in be materially rational or no; not at all material to his Instruction, becaus● in this first degree of Precepts, he is one● taught to take notice of the Difference 〈◊〉 Notions, and of the frames wherein they a●● set together, in the expressions which ratio●nally men use or may be used, but wheth●● they be rightly used in this place, and in re●spect of such and such matter yea or no, th●● is not to be the object of his consideration● this time, that is to be taught afterward due time.  
This being done I would proceed with him to the second degree of Precepts, which should direct him to understand the use of his thoughts in matter of Consequence, when one Proposition is drawn out of another and becomes a conclusion arising from it. Here I would let him know what a Consequence is, How many ways Consequences may be inferred from premises, and what the Principles are, from which Consequences are raised, and by which they are to be tried, and may be made Conclusions. In this part of the Doctrine as in the former, I would show him by examples of every kind, how men of understanding make use of their thoughts, analysing their discourses wherein such Acts of Reasoning are expressed, whereof he should have received Precepts; and then according to the pattern of Meditation, which I should have given him in this kind, I would oblige him to exercise himself by certain discourses containing Principles and Consequences drawn from them in some authors, which he should be put to resolve, as to the matter of consequential Inferences, and the Acts of drawing Conclusions from Premises to observe; how these that use to discourse rationally do order their thoughts and express the same to the capacity of others.  
Then the Scholar whom I should have taught these things, should in the third place be directed to take notice of the Acts of Reason, which are employed about the Apprehension of Arguments, and the relation of one thing to another by the Notion of an Argument. Here than he should be taught what an Argument is, How many differen● sorts of Arguments there are in the use of Reason to be laid hold on; what their different Relations are, and force of arguing, towards that whereof they are conceived to be Arguments. This also should be laid ope● to him by Precept and Example, and Practically in the Analysis of some Discourse; or parcels of Discourse in an author showed▪ How these that are most rational make use of those Arguments in their Discourses▪ and when he hath been taught to observe these acts of Reason in an Author, he should be pu● as at former times to analytical Tasks to resolve the matter of some discourse into the several Arguments which it containeth, a● they stand singly by themselves, whereby he should be able upon examination to tell me where his author maketh use of an Argument taken from the Cause, or from the Effect, or from the Subject, or Adjunct, or the whole or the part, or contrary or similitude▪ &c. and when he should be complete in this kind of Exercise, than he should be brought to the fourth and last degree of analytical Doctrine, which is to learn to consider the whole Body of a discourse, and to observe all the Acts of Reason, which a man of understanding doth make use of therein. Here than he is to be taught what a rational Discourse is, what is to be observed in it. viz. the Subject whereof it speaketh: the Scope and Purpose whereto it speaketh; the Parts whereof it is made up; their Coherence and Distinction, as well in respect of the main Body, as of every particular member of this Discourse, and the order of every thing contained in it, with a reference to the matter and scope, that the whole wisdom of the author may be discovered. And to instruct him to observe all this in an author I would Analyse a Discourse to show him, How he should proceed in ordering his thoughts to reflect upon all these things in his author; and having both by Precept and Example showed him what he ought to do: I would give him a task to exercise his mind to do the like, and wherein he should fail, I would rectify him till he should be complete in this Act, and use of his Reason also.  
All this being done by these degrees of analytical Doctrine, and as it were experimental manuduction of his thoughts to the practice and use of Reason; ay woul● then bring him to exercise his Reason Genetically, that is by a way of begetting an● producing Notions within himself concerning a Subject which should be given him to Meditate on Rationally. Here than he should be taught what the Difference and use is of Analysis and Genesis: viz. that by the exercise of the former we reflect upon the Acts of other men's Reasoning, and by the exercise of the latter we stir up our own faculty to make use of it, to produce Acts answerable to the Rules which we have been taught. And to make him complete in this way also, First the Precepts belonging to the way are to be delivered, and then an Example of those Precepts is to be given, and according to these Precepts and Example he is to be exercised, first to meditate upon a simple thema. (as they call it) Genetically, and then upon a compound thema. By a thema is meant a Matter of Meditation, which is either a single Notion or a Proposition, either simple or compound: of which things it is needless now to speak at large. The sum of all is this: that the Right use of Reason is to be taught first in the practice, before it be taught in the theory, and the analytical way of Practice is to go before the Geneticall, and in this teaching the several degrees of every Practice are to be observed, and in every degree, whether the Precepts directing the to mind observe the Rules of Practice, go before the Example which the Teacher is to propose; or whether they follow the same as observations, to cause the mind reflect upon the things to be imitated in the example, or whether some Precepts be given by way of Praecognita before, or some by way of observation after the example; it is not greatly material: if they never be separate, but go in their own degree of exercise together, the one always giving light to the other, and both fitted by the prudency of the Teacher to the capacity of the Scholar. And when the use of Reason hath been thus fully taught in a practical way; then the scientifical and notional Precepts thereof are to be delivered reflexively upon the Rules of Practice, which have been fully conceived. For the direct knowledge must be proposed before the reflex be offered, because none can reflect upon his way of knowing before he hath attained it; therefore the way of knowing Actually must be experimentally proposed, before the theoretical way of apprehending matters be reflexively taught; which is quite opposite to the Practice of those that teach logic in an ordinary way: who deliver all even to Children Reflexively and Scientifically: before they exercise them in any point of Practice, except in that of a confused, endless, unprofitable way of disputing about Notions which is falsely called logic, by which means those that should be made Scholars of Right Reason, are made habitually wranglers about the Terms of an Art, which they never have been taught: and in stead of making use of their rational faculty, to set it in a way to order their Imaginations aright, they are only directed and exercised to subtilise their Imaginations, and pride themselves in this mainly to have such conceptions, a● are beyond the vulgar capacity. As if to speak things in the air and out of the common use were to be rational: but of the original of these Abuses, of the way, How men should be convicted of them and the means, How to rectify them: and of the more special method of teaching the True Art of Reasoning in all the degrees and Parts of the Practice and theory thereof; I hope I shall at another time be able to speak more fully, when God shall give me better leisure without distraction to elaborate such tasks as in this and other Kinds lie upon my hand. In the mean while, take this as a taste of what may follow in due time; both for the Illustration of this way by examples, and for the more particular deduction of every thing belonging ●hereunto. I rest upon all occasions of ser●ice in this or any other kind,  
Your affectionate and Loving Friend and Servant in Christ JOHN DURY.    

A COPY of Mr JOHN DURY'S Letter to SAMUEL HARTLIB.  
Dear Friend,  
I Am glad that the Directory for the Education of Children, and teaching of Sciences is to your liking; I would be more glad if God would open it a way for us to put in practice: and although nothing should be done therein by ourselves in these distracted times; ●et it may be a satisfaction to our minds, that we have not been wanting ●o our generation, so far as God hath ●nabled us to trace the ways of doing ●ervice to the public; and that we ●ave not buried our talents in the ●round, when opportunities have been offered to us to employ them. You hav● told me once or twice at several oc●casions, that the Discourses which Dr Kinner hath sent you from beyon● Seas tend wholly to the same Sco● which I have proposed to myself in the Directory which I have sent you; an● that my Conceptions are as it were 〈◊〉 Abridgement of that which he ha●● written to you; as if I had read h●● contrivement of matters; and take the cream of his whole counsel. 〈◊〉 is very possible that men of the sa●● Judgement and Principles, setti●● themselves to order one and the sam● work, though they never have confe●●red notions, may agree upon one a●● the same way: I am glad that 〈◊〉 thoughts and his, though neither 〈◊〉 us have had the perusal of one an●●thers papers, or any communicatio● with each other about that subject, 〈◊〉 so concur, as to confirm you in the way which is most satisfactory to you●●udgement : you may say then to the ●orld; that you have two witnesses to ●e and the same Truth, and way of righteousness; and that God's Spirit, and ●ight Reason speaks the same thing in all ●en; in all the parts of the world.  
I shall be glad at a convenient time, 〈◊〉 see those papers, whereof you say I ●ave already given you the substance ●efore I ever saw them: for I suppose ●hey will not only add to my thoughts ●pon that Subject; but perhaps give me ●ccasion to add something to him for the accomplishment of your desires, and the benefit of the public, whereunto ●ou know I have dedicated myself; and ●herein by God's grace shall persevere ●nto the end: I rest,  
Your most affectionate and faithful Servant in Christ, JOHN DURY.  
FINIS.