A Seasonable DISCOURSE Written by Mr. john Dury UPON The earnest requests of many, briefly showing these Particulars 

1. What the Grounds and Method of our Reformation ought to be in Religion and Learning.  
2. How even in these times of distraction, the Work may be advanced.   By the knowledge of Oriental tongues and Jewish Mysteries. By an Agency for advancement of Universal Learning. Published, By SAMUEL HARTLIB.  
April 24. 1649.  
Imprimatur  
Joseph Caryl.  
LONDON, Printed for R. Woodnothe, at the Star under Peter's Church in Cornhill. 1649.   

An Extract out of the Humble Addresses of the free and Well-affected People, and Inhabitants of the County and City of LINCOLN. To his Excellency the L. Fairfax, and his General Council of War. Inserted into the PERFECT DIURNAL. Numb. 296. pag. 2372.  
THat some Public Schools for the better education and principling of youth in virtue and justice, would soberly be considered of and fettled, that so by not leaving them lose to themselves, and their careless Parents (the Laws being deficient to instruct them well when Children, though not to punish them for it when men) they may not remain liable, to be scourged for the faults of their natural and civil Parents rather than their own, as they now do. Besides that, according to the structure this Generation propounds to build for the next, it may not again incline to fall by its own weight, through negligence of timely preparing fit materials to support and confirm it.   

A DISCOURSE OF REFORMATION.  
We are upon the design of a Public Reformation, herein every body is one way or other, if not engaged yet concerned, some more some less, some in a private; some in a Public way. This work hath been long in hand, many stones have been moved about it, much dust is raised in it; and to the outward appearance after all attempts, we are further from our purpose then at the beginning; For their is more visible opposition, and less inclination to a settlement then ever; so that we must expect (if God in mercy doth not prevent it) that the Public profession of Religion (the Sun shine of our soul) will be turned into darkness, and the outward Government of the State (the Moon which shineth upon our civil conversation) will be changed into blood.  
We shall not here look backward, to inquire into the causes which have obstructed our hopeful proceed; for that may beget more, and not cure any of our distempers; but we shall rather look forward, and after some grounds of Counsels, which either now, or hereafter (when ever God shall make it seasonable) may give to the Master-Builders occasion, to lay the foundations of their building more deeply, and build thereupon more solidly than is ordinarily intended, or at lest they may become happily in their hand some help towards their work, by preventing or rectifying some of the causes of our chief diseases; which originally proceed from Ignorance, and from selfseeking partiality.  
The Ignorance is of the true aim; and rules of proceeding towards an effectual Reformation.  
The Partiality and selfseeking is about the use of the means whereby that aim is to be prosecuted.  
Now then, that something towards the removal of these evils, by the suggestion of some positive and unquestionable principles, may be offeted, in brief to the unpartial Lovers of Truth and Righteousness, we shall endeavour to open the matter of these two Questions.  

The first, What is meant by the Public good?  
The second, How the Public good aught to be advanced?   
And this we shall do (God willing) in a few propositions, to the end that such as shall be pleased to examine seriously, and lay to heart conscionably the sense thereof, may have occasion (if they will enlarge their thoughts thereon) to draw by their own judgements some satisfactory conclusions; which may set forward the designs of that Reformation which should be endeavoured, and whereunto we shall herein contribute some of our best wishes.  

Of the first Question. What a Public Good is?  
1. No man can be said truly to aim at, or to prosecute a Public good. except he understand the true principles of that which is good in itself and to us, and of that which is publicly so, and then also except he proceed answerably thereunto.  
2. The true principle of that which is good in itself and to us, can be no thing else, but the known purpose of Gods will towards mankind: because none is good in himself save God alone; and towards us nothing is found good, acceptable and perfect, but what is according to his will. Rom. 12.2.  
3. The purpose of his will towards mankind is this; that Man should be with God, to enjoy him, and have communion with him in all things, which is now and for ever all his happiness.  
4. To bring this purpose to pass, God hath appointed means whereby he doth offer himself unto Man, and whereby Man is fitted to come unto him.  
5. This means is, The Grace which bringeth salvation in Jesus Christ, which God hath made appear to all men; that they should deny ungodliness and worldy lusts, and live soberly, righteously, and godly in this present world.  
6. The fitting of Man to come unto God by this Grace is, when Faith is begotten in him by the acknowledgement of the truth which is after godliness; and when godliness is effectually perfected in him, by the spirit of Regeneration in the life of Love and holiness.  
7. If therefore a Man do attain to that which the good will of God hath appointed for him, and whereby he is fitted to have communion with God, than he is partaker of that which is good indeed; but if he doth not attain to this, nothing can be good unto him, because he doth miss of his chief & only end, and of the means thereof; without which he cannot be happy in any thing.  
8. This then is that which is to be counted good, in a direct and proper sense; and every thing else is good, as it is reducible hereunto, and not otherwise. And thus much of that which is the Principle of Good.  
9 The true Principle of that which is publicly good, is nothing else but the right way of Common Nature; whereby Man being more excellent than other Creatures, is obliged to do all things as Man, and for Mankind; For every thing is to act suitable to its own nature and kind.  
10. The way wherein Common Nature hath set Man, is that he should lead, rule, and employ all things to their common ends, and not that he should be lead, ruled, or employed by them in any thing.  
11. The way whereby Man is enabled to do all things as Man is reason. and whereby he may do all for Mankind is society; For by that alone Man is Man, and by this only, all things are made useful unto all men.  
12. Reason is in man the faculty of his mind, by which he is enabled to know and judge to order and direct himself, his own actions, and all other things belonging to his own or their being, towards the ends and uses, for which God hath fitted both him and them, to the enjoyment of the happiness whereof he and they are capable.  
13. Society in Man, is upon the interest which one man hath in another as he is rational, a freedom to join in endeavours, and to partake with, and to communicate unto him all things to a Common Good.  
The ground then of humane society is Reason, the way of it is freedom of Action according to Reason, and the end, both of society and reason is the common enjoyment of good things.  
If a man therefore do set himself in the way of humanity above other things of the world, to use them freely as common Servants, that they may be rationally employed towards the attainment of that which is the good of all; then he doth indeed aim at that which is publicly good. But if he doth not set himself in this way, although his actions be never so specious, his pretences never so fair, and his works materially never so complete; yet his aim is only at himself, and when he shall be called to give an account of that Stewardship wherein the public good hath been entrusted unto him: he will be found unfaithful in his trust, a cheater of himself in that which is good, and a robber of others in that which is public.  
From all which this is to be inferred, that as no man without piety and the right use of reason can be happy; so no humane society without the advancement of these two unto the Members thereof, can enjoy that which is either truly good, or truly public. For as out of the way of godliness there can be no enjoyment of God unto happiness: So out of the way of right Reason there can be no common interest unto a public good.  
Moreover, we may find by experience, that the way of piety begets grace, and the use of Reason Industry, as in one man, so in a whole Nation; but if the means to propagate grace inwardly, and stir up Industry outwardly should be neglected in a Nation, how can any public good be hoped for therein? we must conclude therefore, that as in reference to God, grace, and in reference to man, Industry, are the two hands, whereby every one for himself doth receive the blessings of all eternal and temporal prosperity: So piety towards God, and the use of right Reason amongst men, are the effectual moving faculties, whereby these hands are stretched out and set a working both to God and men, for the good of a public Society.   

Of the second Question. How the public good aught to be advanced?  
1. SEeing we have found by the foregoing disquiry, that piety & the right use of reason, are the undoubted Fountains of all that is to be accounted publicly good, instead of this second general Question.  
How the public good aught to be advanced? We may state it more particularly thus.  
How true Religion and Learning ought to be advanced?  
For the means to advance piety, is to propagate the truth of Religion, and the means to make men rational, is to advance the truth of Learning.  
To prosecute then the point in hand, we must inquire concerning these two Subjects, the which is most material to be advanced, and the way how it may either be advanced or prepared towards an advancement at this time?  
2. The advancement of Religion doth depend upon the integrity of the Ministerial Function, and this upon 3. Requisites in the Ministers.  

1. Their sufficient qualification for their Charges.  
2. Their painfulness in their Charges.  
3. Their orderly behaviour about the works of their Charges.   
For if Ministers be able and well fitted for their work; if they be willing and diligent, to employ that fitness and ability, and if they walk together united in that employment, and do nothing unbeseeming the same; nothing as to men will be wanting towards the propagation of godliness, and where God hath given all things requisite to produce an effect; we are to suppose he will not deny a blessing to the production thereof.  
The sufficient qualification of Ministers, is the gift of God's spirit in them; which men are to take notice of in the choice and designation of persons to the Ministry in a twofold respect; the one in reference to Doctrine, the other to Practice.  
Their qualification in respect of Doctrine hath two parts. The ability of knowledge and of utterance. Their qualification in respect of Practice hath also two parts. The one relates themselves, which is their walking with God: The other the flock which is their ability to watch over others to lead them unto God.  
And although all these qualifications must be in every Minister in some competent measure; nor can he be counted fit for the Ministry, who is utterly destitute of any one of them: yet because God hath distinguished the Doctrinal gifts very much in their nature from the Practical, and hath made their application and usefulness (though inseparably joined in the Church, and alike important to the edification of the whole, yet) much distant in respect of their particular Objects: therefore in the complete administration of the whole Charge; there is one Pastoral, and another Doctoral part of the employment.  
And because it is seldom found that men are equally gifted for both parts of the employment alike; and most commonly God doth fit one more eminently for the one, and another for the other part of the Charge: therefore in a numerous flock especially, each part of the employment ought to have a particular Agent; who should attend that part of the Ministry for which God hath more eminently gifted him: yet both the Pastor and the Doctor should be but as one man in respect of the whole work towards the Church.  
5. The Introduction then of a Lecturer (as he hath been called) in opposition to the Pastor; or of a Pastor in opposition to a Lecturer, (which sometime hath been much endeavoured) is one of the greatest disturbances of public edification which can befall unto a Congregation.  
6. The pains which both Pastor and Doctor should take jointly as being at once in the same employment and Ministry, is to labour in the word and prayer, as well in private as in public.  
7. The pains which the Pastor should take more distinctly (from which neither the Doctor is to be wholly exempt) is to visit the flock in health and in sickness, to observe their ways, to admonish to exhort, and to comfort them as occasion is offered, and the pains which the Doctor should take more distinctly (from which neither the Pastor is wholly to be exempt) is to catechise the ignorant, to add and increase knowledge to those that have understanding by way of Conference, to handle matters of controversy, to resolve doubts, and to convince the gainsayers.  
8. The orderliness of their ways in their employment is, no less requisite unto Public edification; then either the fitness of their qualification, or their painfulness, and because our present Ministry hath been chief wanting in this; some one way, some another, therefore the confusions which threaten our ruin are become remediless: Nay and the more Ministers are able and painful, the more they are hurtful and pernicious to the building up of their flocks, and destructive to the advancement of Religion itself, if they stand by themselves. and walk without any co-ordination of endeavours towards their brethren, or neglecting the care of mutual unity, run into parties and divisions; therefore if it should so fall out (which God forbidden) that the Ministers cannot be brought upon spiritual grounds proper to their charge, to concur & correspond with each other in some orderly courses, it is to be wished that by the Overseers of the public good. (Antistites Publici ordinis & justitiae) would by their authority under God, oblige them thereunto. For the Magistrate is accountable unto God, of all the public ways of men, committed to their charge: and if any shall walk in public contrary to the rules of common Nature, and the principles of common Reason, without control, he shall answer for it unto God.  
9 To remedy the disorderliness of those that are in the Ministetiall Function, or pretend unto it. Four things from whence chief the disorders arise, must be looked into, and settled by some wholesome constitutions.  
The first, is the way of their entrance upon their places.  
The second, the way of their maintenance in their places.  
The third, is the way of their employment about their works.  
And the fourth and last, is the ground of their relation, and way of their behaviour towards their neighbour workmen. In all these the want of a settled rule taken clearly from the word; the neglect of professing that, wherein there is a known rule; and of practising that wherein there is an agreement about it: the affectation of an unlimited liberty to do all without a rule; and the natural disposition of men to be in a faction, and to act by a rule of contrariety for a party, have as so many roots of bitterness sprung up into the fruits of this disorderliness.  
10. Concerning the calling, the maintenance, and the employment of Ministers to and in their charges; there is some ground of settlement to be found in the word; but concerning their spiritual relation, and outward behaviour suitable thereunto; how far humane authority should intermeddle in the settlement of the first, and regulating of the second; and in cases of misbehaviour and offences either taken or given, how a competent Judicature to remove the same, is to be erected? Is the whole point of our difficulty. Yet these obstructions of a settlement are not to be counted invincible if the precedent of public order in humane affairs would on God's behalf, appoint some to be controulers of the licentiousness of men's spirits in breaking the public peace, that is to say, if the Magistrate could find out men free from partiality; and would authorise them with sufficient instruction and limitations (lest they should abuse their power) to be a Committee to take away scandales, and to punish the Authors thereof; such namely as by railing accusations, shameful calumnies, injurious practices, and disorderly disputations both in press and pulpit blow the coals of our distempers; and overthrew the very Fundamentals of Christianity: If (I say) the Magistrate would fettle such a Committee for the removing of such scandals by shaming the Authors thereof, it would certainly by giving a check unto the spirit of malice, become at least a healthful preparative unto a further course of Reformation.  
Thus we have seen that which is most material to be advanced in the profession of Religion to make men godly, let us also take notice in brief of that which is material for the advancement of true Learning to make men rational.  
Although men by nature have a reasoning faculty, yet it is by education and exercise, that they become Masters of their reason to make right use of it. As then in that which concerns Religion, the Ministerial Function restored to its integrity, is the chief outward means to advance Piety towards God; so in that which concerns Learning the paedagogical or Scholastical Function rightly ordered, will be the chief outward means, to perfect the use of right reason amongst men.  
3. The Scholastical Function next unto that of the Ministry, and of the Magistracy, is most of all necessary for the public good, and the care of it to see it well ordered, is no less the concernment of the Ministry for the planting of piety then of the Magistracy for the planting of Morality; the seed which is first sown will grow up soon, and hardly be ever rooted up. Quo semel est imbuta recens, servabit odorem festa diu.  
4. The end of Scholastical education, is to fit every one for the industry and employment in the society of men, whereunto by reason of his birth, he may have a right, or by reason of his natural parts he may by others be called, or of his own accord lawfully apply himself.  
5. According to the difference of men in respect of their birth or natural parts, and in respect of the employments whereunto they ought to be cultinated and made industriously rational: a fourfold distinction either of Schools, or of degrees of teaching and educating the younger sort is to be allowed and intended. First, there ought to be a vulgar or plebeian school. Secondly, a school for the Gentry and Nobility whereunto also the most Gentile spirits of the vulgar aught to be received. Thirdly, a school of the Masters of humane and natural perfections. Fourthly, a school of the Prophets, who are employed about divine and supernatural perfections. And the reason of this distinction of schools is to be taken from the nature of humane employments in all societies, which respect either the body or the soul; in respect of the body the work of all men is either servile or commanding, and in respect of the soul, all the employment thereof, is either about humane or divine services. Seeing then the vulgar sort of men for the most part are borne to serve the common wealth in bodily matters; and the gentry and Nobility are borne to have some command about these matters, therefore as their industry will have different ends and objects: so their rational parts by their education should be differently cultinated. Again, seeing a man lives not by the body alone, but chief by the soul, which is the proper seat of reason, and seeing the soul hath a twofold capacity, the one to apprehend natural, the other supernatural perfections; both which ought to be taught amongst men, therefore the education of those that may be made fit to teach others these perfections, is a principle concenment of the society of mankind. Whence, the two last degrees of schools, are differenced from the two former in this mainly, that in these men are taught and educated to teach and educate others, and in those men are only taught what they are to know and practice by themselves.  
6. From this distinction of schools, or degrees of education, we may gather this conclusion, tending to advance the public good of a Reformation of learning; that if the two last sorts of schools, wherein the education of those who are to teach others humane and divine knowledge, can be rightly ordered and constituted in this our age, the other two former in the next generation may be wholly rectified, and when those are effectually reform then in one age more the body of the Nation will find (by God's blessing) the fruit of these endeavours.  
The schools then which should breed reform Schoolmasters, (that is, such masters of Arts, which shall be able in a reformed way to teach all humane and divine sciences) will be the corner stone of this building. But to erect these Schools we shall find a threefold difficulty. The first will be to find out and show uncontrouleablely what the reformed way is, of teaching humane and divine sciences, then when this way is found, the second difficulty will be, to find Schoolmasters which shall be willing to undertake the teaching by that way. Thirdly supposing that some will be found, The last difficulty will be, how to propagate this way towards all by such public encouragements and demonstrations of the usefulness thereof, as will take with every one.  
8. The Remedies to overcome these difficulties must in part be these.  
First, All must be made senbsile of the absolute necessity of a Reformation in the way of schooling: and of the hurtfulness of the present way thereof, in that it is very destructive unto all Piety and right Reason.  
Secondly, the State should be engaged to own affectionately the design of reforming Schools upon this ground, because the Reformation thereof, is the seedplot of all other Reformations, in the Church, in the offices of Judicature, and of other public trust, throughout the Common wealth; for it is evident, that seeing almost all the corruptions which are practised in all these places (for which this Land doth now mourn) are brought into them originally through the want of good education in piety and sound learning and the strength of natural wickedness not broken, but rather confirmed by evil habits in the very Schools. Seeing (I say) this is so, it is evident that without the reformation of the ways of education in the schools, it will be impossible to bring any other reformation to any settlement or progress in the whole Commonwealth; or leave the hopes thereof unto posterity, because partly the old corruptions and follies, partly worse, will daily spring up amongst men as long as they are not radically rectified, which can no where be done by humane industry, but in the schools.  
Thirdly, the necessary Reformation of schools, must be set forth demonstratively in three points. First, in the reformation of the Scholar's manners, and the inspection to be taken of them in that regard. Secondly, in the reformation of the Arts and Sciences, which are to be taught them. And thirdly, in the reformation of the way of teaching the same.  
The manners of Schoollars, is the chief of all other things to be looked into; the way therefore to exercise them in Piety, in Justice, in Temperance, in Faithfulness, Truth and Diligence, is to be settled, and the inspection over them in these things so regulated, that no faults, how wittily soever, and cunningly carried or covered; should be connived at, without a just search thereinto for discovery, censure, and punishment. For if there be no course taken to root up the impiety, the folly, the injuriousness, violence, excess, falsehood, untruth, and laziness, which is in the disposition of every child, he will not only grow strong therein, but bold, to infect and provoke others thereunto; by which means he may bring not only his own soul unto damnation, but even spread the infection throughout a whole nation. For the danger of suffering one to become a prostitute Whore, mentioned Levit. 19.29. is the same proportionally in all other sins, if they be not speedily prevented: One root of bitterness will defile many. Heb, 12.15.  
Fourthly, the Arts and Sciences must be reform in the ends and uses, in the rules and precepts, and in the method and order thereof. As for the ends and uses of all Arts and Sciences, they must be measured out, and subordinate by two rules. The first is, that of godliness. The second, is the common relief of mankind from outward miseries. For what Art or Science soever, doth not advantage mankind, either to bring him nearer unto God in his soul, or to free him from the bondage of corruption in his body; is not at all to be entertained, because at the best it is but a diversion of the mind from a profitable object to some vain delight; which indisposeth always the soul to be conversant with things more seriously delightful.  
Fifthly, The Rules and Precepts of all Arts and Science, must be made demonstrably true, and wholly such, proper to the ends of the Science whereunto they belong, and are to be delivered, and primarily homogeneal to the universal matter thereof, and as such in clear terms they ought to be delivered.  
Sixthly, The method and order of Arts and Sciences must be observed in two respects. First, In the respect which one Art and Science hath to another, and in this regard they are to follow each other, according to the subordination of their ends and right uses in reason. Secondly, In respect of the frame of every Art and Science within itself, as to the Rules and Precepts thereof; wherein should appear such a dependence of the matter of each Science upon the end thereof, that all the causes whereby that end is made attaineable in that matter should gradually be manifested.  
Seventhly, The reformed way of teaching those Arts and Sciences thus rectified; besides other properties, it must have these.  
1. Things necessary and universal must be first taught universally; and then things severally useful and profitable to the several ends of education in the Arts and Sciences sub-servient thereunto: where a main rule is to be observed, that superfluities be avoided. Sapientia prima est stultitia caruisse.  
Secondly, Every thing must be taught upon some foreknown Ground, as a consequence thereof: the fore-known Grounds of all Rational Matters, are outward sense and fancy; and the foreknown Grounds of Divine Matters are Conscience, and the sense or experience of ones own thoughts in reference to God.  
Thirdly, Every thing whereof the ground is fore-known must be taught, first practically, and then Theoretically; Practically that is by an imitable example of that which is practicable therein, held forth by him that teacheth to the fancy of him that is taught: and then Theoretically, the same thing is to be delivered unto his judgement: that is, he is to be taught the Rule and Reason of that practice, to let him see how, and why it answers the end wherefore it is done.  
Fourthly, The Principles of Piety should be taught before the Principles of Reason in Practical matters; and in theoretical the Rules of Rational Truths, should preceded the Rules of Religious Truths; for Divine Truths presuppose right Reason, and exalt it to Objects above sense and fancy, so then the will is first to be wrought unto the affections and duties of Piety, and then the understanding to the rules and exercises of Reason. These two then, must gradually and hand in hand be led unto perfections, because the will is a knowing, and the understanding a willing faculty, and both are the subjects of reason in their proper ways.  
Fifthly, The application of Natural Principles, and Reasonings unto spiritual Objects, is a root of great confusion in Sciences; but if the distinction of natural and spiritual be duly kept, and the true Harmnony of the one to the other, with the proportion of reasoning answerable thereunto be observed, that will set us again aright. Therefore, as we are to be taught how spiritual things are to be discerned spiritually, and natural things naturally, each in his distinct, sphere and way of knowledge according to his kind: so we are not to be left ignorant of the harmonical corespondency which is between them, and the use of Reason therein. By which Rule, Schoole-Divinity being examined, will be found very light in the Balance of the Sanctuary, and in like manner, much of that controversal Divinity, which is handled Scholastically in these our days.  
6. The whole way of teaching must be made free, ingenious, and delightful; So then the mercenary way, whereunto Schoolmasters are forced, to betake themselves for want of a competent livelihood, aught to be remedied by some laudable provision, and rewards for industry: and on the other side, the servile and blockish way of training up Scholars for fear of punishment, to get certain lessons by rote, must be changed into a way of emulation and judgement.  
Other Remedies to these difficulties, together with a more destinct deduction of the ways of Reformation might be offered, if either these times were seasonable for particular undertake in this kind, or if some special Patron were found, who would out of true love to Piety and Learning, without the vanity of outward interests, countenance and support such erterprises.  
But seeing we see little or no hopes of any such assistance, therefore we think it nor wisdom, to prostitute those Proposals without all appearance of success; yet because on the other hand we ought not, we dare not, even in these times altogether despare of all  providences; therefore we are bound still to maintain some hopes, that in an age pretending so much to a Reformation, all assistance will not be wanting, at least so much as will further some such preparative endeavours, as may very well stand with the distractions of the times, and may serve to open a door to more effectual proceed hereafter; therefore again we shall persist to offer, chiefly to those who are in Supreme authority, and have means for Public uses in their hands; the consideration of two expedients, which may prove by God's blessing even in this age, not only a hopeful, but an extraordinary successful introduction to a future progress in these times.  
The one is for the advancement of knowledge in the Oriental tongues, and Jewish Mysteries.  
The other is for an Agency towards the advancement of Universal Learning.  
The first will be subordinate unto the means of setting forward Piety, the second unto the ways of rationality; The former will open a door to many spiritual Graces, the latter to many temporal industries, as well as spiritual Graces; for this latter is comprehensive of all Objects of Piety, also as they are matters of Learning.   

Of the Oriental Languages. The Mysteries of Jewish Learning.  
COncerning the Oriental Languages, and the writings of Jewish Mysteries, which are found therein; this is their prerogative before all other Tongues and Writings of the World. That the first Oracles of God were uttered therein; that the fundamental Principles of all true Worship and Religion towards God, were first made known, by them to the world, that the rules of Justice, Judgement, and Prudency in occonomical and civil Government amongst men, were first expressed in them, and that the History of the original of all Nations, was never truly recorded but only by them; for it is unquestionably true, that at first all these things have been peculiar to the Jews, and from them by degrees were propagated unto the rest of the Nations. Therefore no doubt much respect is justly due unto those Languages; and if their hidden treasures were opened, it is most certain, that a great addition of Wisdom would thereby redound unto the rest of the world. For although there were no more to be expected from thence, but a more distinct knowledge of the ancient ways of God towards the first Inhabitants of the world, and a more perfect insight in those Religious and Judicial Statutes which he gave unto his own people, (of which we are much in the dark) and for which the other Nations did judge the Izralites a wise and understanding people, 
Deut. 4.6 ) yet that alone should be a sufficient motive to cause us earnestly to affect this study, because that which Christ doth use as an Argument to quicken his Disciples attention and diligence, to understand the hidden. Wisdom of his Parables, should in this case be a motive to cause us to desire the knowledge of that which hath been of old. He saith, that he who is instructed unto the Kingdom of Heaven, should be as a man who is a Householder, 
Mat. 13.52.  who bringeth out of his Treasures things new and old.  
Although then we have the best and the new things of God, (wherein we that were last, are become first) yet we are not rightly fitted for his Kingdom, till we get into our Treasures, the old also which we want. It is true indeed, that the new alone may fit us sufficiently for salvation in things privately for ourselves necessary; but yet we are then but half instructed for the advancement of the Kingdom to the world, if we have not the old also.  
Therefore although the intrinsical worth, and due esteem of the original knowledge of ancient and hidden Truths, which without those Languages cannot be attained, should suffice to encourage us unto this endeavour: yet this other inducement which concerns the Kingdom of God, should have a stronger influence upon us, and will no doubt enforce this to the full, if it be rightly apprehended; for we shall find upon due consideration, that the new store of the Kingdom, which we have in our Treasury, is to be counted but an imperfect provision, so long as the old is not brought in also, and that the imperfection thereof (as to the building up of Christ's Kingdom) is herein, viz. 1. That it is defective in virtue by itself alone, to propagate the knowledge of the Messiah unto the apprehension of those Nations, who are accustomed unto that which hath been of old.  
2. That the full confirmation of the Testimony of Jesus, even to ourselves that are Gentiles, shall not be completed in a public and Church way uncontrollably to the conviction of all, till both the Old and the New be brought forth together, to evidence the same truth in all ages of the world; if therefore either the propagation of the Gospel effectually unto others, or the full confirmation of it to ourselves (which are the great concernments that Christians have upon earth) should have any influence upon our desires, than it will follow that we ought to endeavour the propagation of the knowledge of those tongues; which will discover unto us the writings which contain the old Provision and Store of the House of God, which are the true ancient Mysteries of the Jewish Learning, and whereby we shall be enabled, to discover unto them the writings which contain the New Provision, and Store of the House of God, which God hath betrusted us withal in latter times to dispense unto others.  
For first, how is it possible to have communication with those Nations in any thing without the knowledge of their Languages. And Secondly, How can their be any effectual or rational dealing with the Jews more especially in matter of Religion, except we have a true and full insight in their ancient, and they in our modern Learning? Now that we are really obliged, faithfully to endeavour, to have some communication & deal with them in matters of Religion, will evidently appear, if we reflect conscionably upon the glory of God, which cannot otherwise be savingly manifested, 
Phil. 2. Mark 16.15. Isa. 48. Jer. 56.2 Rev. 18.  but in the face of Jesus Christ upon the state of their poor souls, who are our elder brethren in the Faith, as concerning the election for the Father's sake: and upon the discharge of our duty whereunto God hath called us in the holy profession; which is to hold forth unto the world the word of life, to declare the testimony of Jesus unto all creatures, and to publish even to the end of the earth, the destruction of the spiritual Babylon as well as of the temporal, and Redemption of all Israel from their captivity. Rom. 11.26. and 15.11. If (I say) we reflect conscionably upon these Motives, and consider the opportunities which God doth put into our hands, to advance this endeavour, we shall find ourselves highly obliged, to have some deal with the Eastern Nations, and chiefly with the Jews that are amongst men for the advancement of Christianity; because it is manifest to all, that we have deal with them in other things, even a free Commerce and Trade for worldly Commodities amongst them all: and if we can make our addresses unto all of them in worldly things, how unanswerable will it be before God, if we should not intent at all to make any application towards any of them in spiritual things, which things both they may receive from us and we from them, with inestimable profit unto both, through the manifestation of Christ his glory in his Kingdom. For the benefit of the Trade will be reciprocal, at least very much for our advantage, by the confirmation of that Truth whereof God hath made us partakers above them; and according to the promises made of old unto them, seeing not only a clearer understanding of the things delivered by the spirit in the old Testament, will be granted by this means; but also many of the Mysteries of the new Testament, and chiefly that of the desire of all Nations, the Messiah, will be opened more fully to us by them, and by us unto them: because it is evidently found of late by some that have traded, with their most ancient rabbinical writers, (men with them of unquestionable credit) that they speak plainly from the words of Moses and the Prophets, the same Truths which are revealed unto us by the Apostles and Evangelists; whereby they do give, not only unto us a manuduction to understand (for the strengthening of our Faith) the harmony of the Old and New Testament more fully; but they also lay a ground of conviction for those of their own Nation, to be dealt withal by us more effectually, for the Demonstration of the Truth, when we shall be able to back it with the Authority of their own Teachers, whom they dare nor contradict.  
There be some who have already gained much by this Trade, and if some real course were taken to settle it amongst us, by bringing their Authors to be Printed, and translated, and in Public view this truth would be made out unto all; that the Christian Religion doth teach nothing, but that Truth nakedly, which of old was darkly spoken of, and believed by the chief Doctors of the Jews themselves, and from the beginning by Moses and the Prophets.  
This usefulness of the Oriental languages, and of the Jewish rabinical writings, hath moved many in the reformed Churches abroad, to apply themselves of late unto the study thereof, with much diligence and industry; the example therefore of others, together with the like inclination in any here, raised upon the forenamed considerations, doth give us an encouragement to hope well of the success of this desire. If then the countenance of Authority may be obtained, with maintenance to carry on the design, which by private Contribution hath been set up at London house, according to the Petition signed by the hands of many Ministers, and others of the City well-affected, to the advancement of Learning and Piety: we would humbly move, that the settlement which shall be made, may be so considerable as to deserve the name of a College, for the propagating of Orientiall Languages and Learning; that is, that out of the reserve which is kept for the advancement of Religion and Learning, such an allowance may be made, as will maintain some Professors, and Students whose employment should be,  

1. To uphold Publicly a constant weekly Lecture in these Languages.  
2. To attend the private instructions also, of such as shall desire the same.  
3. To publish (a Printing Press being erected which they should set a work and oversee) and translate such Manuscripts as shall be found most useful, for the propagating of the Truth amongst those Nations, and acquainting us with their Learning.  
4. To advance the Printing of the new Testament into those Languages at easy rates, to be made Common amongst the Orientals and chief the Jews.  
5. To endeavour to facilitate the learning of those Tongues, by the abridgement of Grammatical intricacies, and the natural harmony which is found between them.  
6. To translate also some of our Treatises into these Languages, to be imparted unto them for their conversion to the Truth.   
Towards these employments, if the State would be pleased to allow but one thousand pounds a year, and appoint Fee-offies in trust, who should be overseers of the College, and have power to receive the voluntary Contributions, as shall be given towards the advancement of these designs from time to time, (to maintain the charges of Printing, to buy in Manuscripts, and procure a Library of Oriental Books and to send Agents abroad, that they may trade in a Religious way with them) If (I say) such an allowance were made for such enployments and Fee-offies appointed; it is very evident that the glory of God thereby be very much advanced, the honour of this Nation greatly upheld, and the real intentions of Parliament, to propagate Religion, and Learning manifested to their praise, in this and after Ages.  
If such a foundation were laid, and by the Countenance of Authority the work owned; then all those that have been hitherto so forward, and well wishers to this design here would be encouraged to enlarge themselves, when they should see that the enterprise would come to some perfection. Others from abroad will be drawn to a concurrence and communication in those endeavours; the work might be carried on by a Correspondency; and the Honour of the whole success would be due to those that shall lay the Foundation, whereupon others may add to the building. The diligence and zeal of the Romish Condare in their College de Propaganda Fidem should stir us up to emulation, to do our duty in a better cause: for their College is contrived only to maintain and educate Seminaries, to disturb the peace of the reformed Churches, and propagate their own Superstition; but this should be to advance unto all, the means of Piety and Learning which are concealed; and to uphold the fundamentals of Christianity, which are to be set up above humane Interests and particular Controversies; wherein the design will be so much the more subservient unto Piety, by how much it will aim only at the propagation and confirmation of things Necessary, and indifferently profitable unto all, which in the passionate fits of particular disputes, are for the most part laid aside and disregarded, to the great prejudice of the truth of Christianity; and the overthrow of Common edification. Therefore if by the prosecution of those things which may convict the Jews of the truth of Christianity; Christians themselves might get occasion to consider their common Interest, and therein be drawn to profess a nearer Union than hitherto they have thought upon, this would be a collateral happiness, which may possibly flow from this undertaking additionally. And we may promise to ourselves some such accidental success because in good works of a public nature, which have an universal influence upon the whole substance of Religion; 
Revel. 22.2.  all the advantages cannot be overseen at once: They are like the trees of Paradise, which bear twelve manner of fruits, and yield their fruit differently every month.   

Of an agency for Advancement of Universal Learning.  
BY Universal Learning is meant a general insight and observation of all the Objects and Faculties of Reason, and of the Ways to bring the same to perfection by helping all men's Reasonings as they are communicable and teachable unto others.  
By an Agency to advance this kind of Learning is meant an Employment amongst men, whereof the Scope and Aim should be to discover to the Public, and propose in particular to every one as occasion shall be offered, all the advantages which are found and can be imparted unto all or any, for the improvement both of Reason itself, and of particular men's gifts towards a Common Good.  
This Agency is properly a Negotiation with the Society and Nature of Man, to take notice thereof in Reference to that Good, which may be found therein in a Public or Private way; that Addresses may be had from one to another, to the end that the Defects of the one being supplied by the other; The Rational ways of Humane Communications may redound, as to the mutual content of Particulars, so to the Common Good of all Mankind.  
That such an Agency may be set afoot, and aught to be intended for a Public Good is evident, because there is nothing more suitable unto the Nature of Humane Society to make it complete, than such a kind of employment about those Objects which are properly Humane. We see that in all kinds of Societies there be several Agencies relating thereunto, and no Commonwealth can subsist without some of them; but these are all for particular Interests, which seldom are attained without some particular prejudice unto others, if not to the General disadvantage of all. For from thence all our strife in the world is begotten between States and States, and between one Corporation and another in the same State: Now if we believe that there is any such thing as the Nature of Man, wherein he differs from beasts; or that there should be any Society between Man and Man upon the Grounds of a Common Interest; or that the ways of Reason, and the Communication thereof may be useful unto a Society of Men, and are worth the looking after, than it cannot be possibly doubted off, by any which is Rational, that is a Man, whether any such Agency may be set afoot and aught to be intended amongst Men, for the Public Good of their Society? The wild beasts of the Forest, and fishes of the Sea, every one preys for himself; and the strongest devours the weakest; so are the brutish men of the world to be counted worse than they; who having forgotten the true Interest of Humanity, make none other use of their nearness to others, of others sociable inclinations towards them and of their own wit and strength, but to pray upon their. Neighbours, to domineer over them, and devour them for their private ends. The tamer and more docile Creatures made to serve man, join in herds and flocks, where all are as one; and one is as all; in respect of that which is useful unto them. To teach Man who is the Leader, and made to rule all Creatures in all their Societies; to lead and rule himself by the sociableness of his disposition, to find the contentment of all his desires & advantages, rather in a Common then in a particular way. The wise State of Venice, the most Ancient and best settled republican Society of the World; hath amongst many other excellent Constitutions, this for one, that whosoever doth show unto that State any thing that may advance the Public Good; shall receive a reward answerable to that which he doth offer: by this means the Aim of a Common Good is upheld in the spirits of men; and Industry for the public, (as it is a virtue; is encouraged and rewarded as it ought to be) by the Public itself. Whether there be any where else, in any Kingdom or State such like Constitutions I know not, sure I am in this place hitherto; Universal endeavours and the thoughts of a public Good free from partiality; have been looked upon by many; and those also in public places rather as ridiculous whimsies & projects, than matters worth any encouragement; but seeing we are now about a Reformation of our Ways, and necessitated to think upon the public Good, even for our preservation from utter ruin and confusion; and seeing some such thing as the Advancement of Learning hath been oftener, and in a more public Way, at least mentioned in this Nation of late, then in former times, partly by the publication of those excellent Works of the Lord Verulam which at such a matter; partly by some reflection which the Honourable House of Commons hath made that way, for the setting of a Gentleman apart for such a use (although hitherto it hath been wholly fruitless; and the party designed for the service left destitute of helps, yet) I say, seeing these things are so, and chief seeing there is a Reserve of Means purposely kept to be employed for the Advancement of Religion and Learning, and we are informed that an Ordinance is drawing up for the effectual disposal thereof towards those ends; seeing (I say again) these things are so, we ought not to despair of some good issue at last; and therefore in reference to the Advancement of this Design, which doth seem already to be owned and countenanced by Authority; I hope it will be counted no presumption, if a Motion should be made to make it more effectual, then perhaps otherwise it is likely to prove, in case the Motion which men have ordinarily of that which is called Learning, and of the Advancement thereof be not rectified. We shall then (as concerned in the Public, use our rational freedom to suggest thus much. That except the bounds of Learning be extended beyond the Universities; and be understood equal to the bounds of Schools, and to the care of Education, incumbent to a well Regulated Society of Men; And except the bounds of Schools be made as large as the borders of Rationality in Mankind; we shall come very fare short of that Aim, which should be meant by the Advancement of Learning.  
It is far from me to lessen the honour due to the Universities; I rather study to increase the same; by making many Schools subordinate unto them, and subservient unto their eminent ends; but I would not have that counted an honour due unto them, that they alone should Monopolise all the Means of Learning, as if without the Formalities and Constitutions of old settled in them; there could be no truth of Learning, or right use of Reason advanced to attain to Humane or Divine Sciences elsewhere. I say, I would not have that to be counted their Honour, which is a Real prejudice to the whole Commonwealth, and Society of Mankind: therefore let no Art nor Science want his own Professor, or Lecturer in the University, nor either of the Universities want any of those Professors? Let none of those Professors want any encouragements, which may enable them to live comfortably, and proceed cheerfully and industriously to perfect the tasks of their profession; Let (I say) all be done in this kind that may be desired, and nothing that may advance Industry neglected; but yet let not this be counted all, that is either Useful or Necessary to be done, for it will be found useful and necessary that the Foundations & first Principles of Learning be rightly laid in other Schools, which are to prepare Scholars for the Universities; for if this be not intended with carefulness, the public Lectures of the Universities will hardly ever bring any thing to perfection; because the superstructures which they are to labour in, towards their Scholars; will find no bottom to support them; and therefore will moulderaway without any benefit to the public. But my purpose is not now to enlarge upon this subject; or to make out what the particular Constitutions of Schools ought to be; that may be done at another time more seasonably; all that I would intimate at this time is this, that some provisions will be necessary for inferior Schools as well as for the Professorships of the Universities, and that for the completing of both the superior and inferior Schools, towards the ends for which they are to be constituted; a public agency for Universal Learning will be; if not even necessary, yet so extraordinarily useful, that without it there will be little life and advancement towards any perfection in all the other Constitutions. For without some effectual provocations, and grounds of virtuous emulations, men's spirits (chief when they are well provided for outwardly and fear no want) grow flat and sluggish, they settle on their lees, and degenerate quickly. Nor is this all, why such an Agency is requisite; there is another thing of no less, if not of greater importance than this, whereunto it will serve; and that is the proper end thereof, which is upon the discovery of Defects in public or private ways of Learning of what kind soever; to intent a supply thereof, either by a free communication of such advantages as are found useful to that effect; or by an enquiry and search into the Means by which they may be found out if they be universally wanting. And again, upon the discovery of perfections attained unto, or probably attainable in any kind, and any where, amongst the Learned at home or abroad; to spread and divulge the same to all such as can any way improve them to a public Good; or advantage their own Meditations by them. So that he being a General Inspector of men's Spirits, an Observer of their parts, an Overseer of their ways in Learning, is to negotiate. for them and with them upon all occasions, concerning every thing; which is desirable towards the propagation of Divine or Humane Sciences. His trade is then to animate the Professors of all Arts and Sciences, by a Correspondency with all that are of any note, to waken them by one another unto all Industry, and to gather up the fruits thereof, to be applied unto all the Schools for the Advancement of Learning therein. How necessary this will be at the first constitution of Reformed Schools; and how unvaluably profitable, it will be at the progress of the Reformation thereof; may be evident to all, that will consider, That the chief cause of our distractions and most lamentable-disorders in Learning is this; that there is no Concurrence in any common Aim, nor in any Rules which lead thereunto amongst the Professors of the same kind of Learning; which makes every one of them walk by themselves differently; solitarily: and without that help which their communications about the conquering of common difficulties would yield unto them: And this doth fall out, because none doth solicit a Common Interest amongst them, or giveth them occasion to be engaged thereunto. For it is evident that men of themselves otherwise are not averse from Communications; because when the opportunity thereof is offered unto them, we see it is embraced with joy; but they are unacquainted one with another, and a central Object of Concurrence is wanting, which might make them meet one with another: This Centre than should be this agency, which should be employed to discern in every kind the several Abilities of Men & their Undertake to acquaint them with other men's endeavours of the like abilities, labouring in the same subjects, either the same or a different way, that by mutual acquaintance & Conference their thoughts may be ripened, they may perfect, rectify and benefit one another, and beat out the hidden paths of Truth, which in due time seasonably may be published for the benefit of all. This Agency will not only impregnate the Spirits of fruitful men with Conceptions, but will be as a Midwife to bring them to birth; and when they have brought them forth, it will address them unto the public uses whereunto they may be most serviceable for the Advancement of Learning. In a word briefly. What ever Necessity or use there may be of a General Solicitor in any public Affairs, for the good of any Society; that same necessity & use is here to be found in this Agency for the Commonwealth of Learning in general, and more especially for the Reformation and Constitution of Schools: and except they who shall be appointed by the State to intent the Advancement of Learning have such an Instrument & Agent at hand, who shall be able to impart unto them from all hands, that representation of matters which shall conduce unto their Aim; their proceed will be exceeding imperfect, lame and defective; but if one be set thus apart. to become the Centre of all such Communications as shall conduce to their design; from time to time, and all men of parts be drawn to contribute and suggest what they have gained by Meditation, Observation and Experience to be useful towards the Advancement thereof, they may hope for a complete establishment of those ways of Learning, which will make this Nation not only happy within itself in one Age or two, but a Blessing unto others, and a Praise unto Posterity.  
And to bring all this successfully to pass, These things are to be desired in this agency.  

1 THat the Agent already designed by the Parliament, and long ago exercised in this way, and known to the chief men of parts at home and abroad, be speedily provided for with a competent subsistence for himself and family, that he may attend this work without distraction, and with some allowance to defray the charges of his ordinary, and extraordinary Negotiation, of which he shall be accountable to the joint Overseers of the whole business.  
2 That some trusties be appointed, Men of public spirits, of Universal parts and learning, of credit with all sides, who should together with and by the Agent, super-intend the universal course, and the Advancement of Learning, that whilst the Committee which is appointed for the disposal of the reserve, for the maintenance of Religion and Learning; shall be making the distribution of settled Salaries for Ministers, Professors and Schoolmasters throughout the Kingdom, in places most convenient, These trusties may have 500 or 1000 lib. put into their hands as a yearly allowance from the State, towards the advancement of the ways of Learning in general, to be disposed of by them in a more universal way, as the occasions shall be offered unto them, advantageously to be employed.  
3 These trusties should have power to receive voluntary Contributions and Legacies, which may be made from time to time by the wellwillers to the Means of Universal Learning; to see the same employed towards the ends for which they shall be contributed.  
4 Those trusties should make a particular and exact description both of the Universal Objects of Learning, about which they should be conversant, and also of the ways of their Consultations, Cares, deliberation, and intendencie over the same, and of the managing of the Means betrusted unto them, which should not be made common to every body, but only communicated to all that are in places of Authority, that they may be satisfied in the usefulness of their employment.  
5 To these trusties, the common Agent, as one of them, should be subservient, and they should be his Co-adjutors; so that he should be obliged to make them acquainted with all his Negotiations, and upon mature deliberations follow their directions in the prosecution thereof.  
6 They should be Authorised by the Supreme Power of the Kingdom, to oversee all the Schools, to consider all the Schoolmasters, and their lives and abilities, and to furnish them with helps as they shall see expedient for the rectifying of their ways of Teaching and Educating.  
7 They should have a regular correspondency with men of eminent and public parts in foreign places by the means of their Agent, to discover by them, and gain from them, all the feats of Learning which from time to time spring up amongst them, that being found useful, they may be set afoot amongst us, and accommodated unto our more profitable ways.  
8 To this effect a learned Secretary, one or more, for Latin, and other Vulgar Languages should be entertained, to be under the direction of the Agent, according to the advice of the trusties, and some Clerks and Transcribers are to be had, which are skilled to write in more Languages than one.  
9 The Hospital entertainment of Travelling Learned Strangers, by whose means Intelligence may be gotten of things elsewhere most considerable, is to be allowed as an extraordinary charge unto the Agent, who is to gain their acquaintance.  
10 They should have a peculiar Press for Printing of things to be distributed and communicated to the Schools and Universities, or universally to the chief learned men of the Land, to possess them with those things which may season their spirits with thoughts of a Public concernment.   
Other things subordinate unto these Ends, without which the agency cannot be effectual, and which are matters of cost and charge are to be wholly referred unto the trusties, that the Means betrusted unto them may be bestowed to the best Uses, which the opportunities of times, places, and persons do afford.  
Many excellent feats of Learning in Men, and in Manuscripts lie dead and buried in oblivion, and cannot be brought to any perfection for want of some patronage, but by the judgement of the trusties, and their faithfulness to their Universal Aims, and the diligence of their Agent, who is to bring all unto their hands, and by their advice to publish and communicate what is useful, this public evil may be remedied, and a way opened for the encouragement of Virtue and Industry, in the best and most eminently useful Objects of Divine and Humane Knowledge.   
FINIS.