Of the first Question. What a Publick Good is?

1. No man can be said truly to aime at, or to prosecute a Publick good. except he understand the true principles of that which is good in it selfe and to us, and of that which is publickly so, and then also except he pro­ceed answerably thereunto.

2. The true principle of that which is good in it self 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 happines.

4. To bring this purpose to passe, God hath appointed meanes whereby he doth offer himself unto Man, and whereby Man is fitted to come un­to him.

5. This meanes is, The Grace which bringeth salvation in Jesus Christ, which God hath made appear to all men; that they should deny ungodlinesse 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 acknowledgment of the truth which is after godli­nes; and when godlines is effectually perfected in him, by the spirit of Regeneration in the life of Love and holines.

7. If therefore a Man do attaine to that which the good will of God hath appointed for him, and whereby he is fitted to have communion with God, then he is partaker of that which is good indeed; but if he doth not attaine to this, nothing can be good unto him, because he doth misse of his cheif & only end, and of the meanes 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 [Page 3]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 publickly good, is nothing else but the right way of Common Nature; whereby Man being more excel­lent then other Creatures, is obliged to do all things as Man, and for Man­kind; For every thing is to act sutable 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 onely, all things are made usefull 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 happines whereof he and they are capable.

13. Society in Man, is upon the interest which one man hath in ano­ther as he is rationall, a freedom to joyn 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 imployed towards the attainment of that which is the good of all; then he doth indeed aime at that which is publickly good. But if he doth not set himself in this way, although his actions be never so specious, his pretences never so faire, and his works materially never so compleat; yet his aime is only at himself, and when he shall be call­ed to give an account of that Stewardship wherein the publique good hath been intrusted unto him: he will be found unfaithfull in his trust, a cheater of himself in that which is good, and a robber of others in that which is publique.

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 publique. For as out of the way of [Page 4]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 pub­lique 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 meanes to propagate grace inwardly, and stirre up Industry outwardly should be neglected in a Nation, how can any pub­lique 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 eternall and temporall prosperity: So piety towards God, and the use of right Reason amongst men, are the effectuall moving faculties, whereby these hands are stretched out and set a working both to God and men, for the good of a publique Society.

Of the second Question. How the publique good ought 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 publickly good, instead of this second generall Question.

How the publique good ought to be advanced? We may state it more par­ticularly thus.

How true Religion and Learning ought to be advanced?

For the meanes to advance piety, is to propagate the truth of Reli­gion, and the meanes to make men rationall, is to advance the truth of Learning.

To prosecute then the point in hand, we must enquire 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 Ministeriall Function, and this upon 3. Requisites in the Mi­nisters.

• 1. Their sufficient qualification for their Charges.
• 2. Their painfulnesse in their Charges.
• 3. Their orderly behaviour about the workes of their Charges.

For if Ministers be able and well fitted for their work; if they be willing and diligent, to imploy that sitnesse and ability, and if they walk together united in that imployment, and do nothing unbeseem­ing the same; nothing as to men will be wanting towards the pro­pagation [Page 5]of godlinesse, 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 Gods spirit in them; which men are to take notice of in the choyce 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 Doctrinall gifts very much in their nature from the Practicall, and hath made their application and usefulnesse (though inseparably joyned in the Church, and alike important to the edifica­tion of the whole, yet) much distant in respect of their particular Ob­jects: therefore in the compleat administration of the whole Charge; there is one Pastorall, and another Doctorall 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 publique edification which can befall unto a Congregation.

6. The paines which both Pastor and Doctor should take joynt­ly as being at once in the same employment and Ministry, is to labor in the word and prayer, as well in private as in publique.

7. The paines which the Pastor should take more distinctly (from [Page 6]which neither the Doctor is to be wholly exempt) is to visit the flock in health and in sicknesse, to observe their wayes, to admonish to exhort, and to comfort them as occasion is offered, and the paines which the Doctor should take more distinctly (from which neither the Pastor is wholly to be exempt) is to catechise the ignorant, to adde and increase knowledge to those that have understanding by way of Conference, to handle matters of controversie, to resolve doubts, and to convince the gain-sayers.

8. The orderlinesse of their wayes in their employment is, no lesse requisite unto Publique edification; then either the fitnesse of their qualification, or their painfulnesse, and because our present Ministrie hath been chiefly wanting in this; some one way, some another, therefore the confusions which threaten our ruine are be­come remedilesse: Nay and the more Ministers are able and painfull, the more they are hurtfull and pernicious to the building up of their flocks, and destructive to the advancement of Religion it self, if they stand by themselves. and walk without any co-ordination of endeavours towards their brethren, or neglecting the care of mu­tuall unity, runne into parties and divisions; therefore if it should so fall out (which God forbid) 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 publick good. (Antistites Publici ordinis & ju­stitiae) would by their authority under God, obleige them thereunto. For the Magistrate is accountable unto God, of all the publick wayes of men, committed to their charge: and if any shall walk in publick contrary to the rules of common Nature, and the principles of com­mon Reason, without controule, he shall answer for it unto God.

9. To remedie the disorderlinesse of those that are in the Ministe­tiall Function, or pretend unto it. Foure things from whence chief­ly the disorders arise, must be lookt into, and setled 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 [Page 7]professing that, wherein there is a known rule; and of practising that wherein there is an agreement about it: the affectation of an un­limitted liberty to do all without a rule; and the naturall dispositi­on of men to be in a faction, and to act by a rule of contrarietie for a partie, have as so many roots of bitternesse sprung up into the fruits of this disorderlinesse.

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 spirituall re­lation, and outward behaviour sutable 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 president of publick order in humane affaires would on Gods be­half, appoint some to be controulers of the licentiousnesse of mens spirits in breaking the publick peace, that is to say, if the Magistrate could find out men free from partiality; and would authorize them with sufficient instruction and limitations (lest they should abuse their power) to bee a Committee to take away scandales, and to punish the Authors thereof; such namely as by railing accusations, shamefull calumnies, injurious practises, and disorderly disputations both in presse and pulpit blow the coales of our distempers; and ouerthrow the very Fundamentalls of Christianity: If (I say) the Magistrate would fettle such a Committee for the removing of such scandalls by shaming the Authors thereof, it would certainly by gi­ving a check unto the spirit of malice, become at least a healthfull preparative unto a further course of Reformation.

Thus we have seen that which is most materiall to be advanced in the profession of Religion to make men godly, let us also take notice in brief of that which is materiall for the advance­ment of true Learning to make men rationall.

Although men by nature have a reasoning facultie, 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 Ministeriall Function restored to its integrity, is the cheif outward meanes to advance Piety towards God; so in that which concernes Learning the Paedagogicall or Scholasticall Function rightly ordered, [Page 8]will be the chief outward meanes, to perfect the use of right reason amongst men.

3. The Scholasticall Function next unto that of the Ministrie, and of the Magistracie, is most of all necessarie for the publick good, and the care of it to see it well ordered, is no lesse the concernment of the Ministrie for the planting of piety then of the Magistracie for the planting of Moralitie; the seed which is first sown will grow up soonest, and hardly be ever rooted up. Quo semel est imbuta recens, servabit odorem festa diu.

4. The end of Scholasticall education, is to fit every one for the in­dustrie and employment in the society of men, whereunto by reason of his birth, he may have a right, or by reason of his naturall 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 naturall parts, and in respect of the employments whereunto they ought to be cultinated and made industriously rationall: a fourefold distinction either of Schooles, or of degrees of teaching and educa­ting the younger sort is to be allowed and intended. First, there ought to be a vulgar or plebean school. Secondly, a school for the Gentry and Nobility whereunto also the most Gen­tile spirits of the vulgar ought to be received. Thirdly, a schoole of the Masters of humane and naturall perfections. Fourthly, a school of the Prophets, who are employed about divine and super-naturall 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 soule; in respect of the body the work of all men is either servile or commanding, and in respect of the soule, 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 industrie will have different ends and objects: so their rationall parts by their education should be differently cul­tinated. Again, seeing a man lives not by the body alone, but chiefly by the soul, which is the proper seat of reason, and seeing the soule hath a twofold capacity, the one to apprehend naturall, the other super­naturall perfections; both which ought to be taught amongst men, therefore the education of those that may be made fit to teach o­thers [Page 9]these perfections, is a principle concenment of the society of mankind. Whence, the two last degrees of schooles, 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 schooles, or degrees of education, wee may gather this conclusion, tending to advance the publick good of a Reformation of learning; that if the two last sorts of schooles, 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 reformed then in one age more the body of the Nation will finde (by Gods blessing) the fruit of these endeavours.

The schooles then which should breed reformed 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 Schooles we shall finde a threefold dif­ficultie. The first will be to find out and shew 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 diffi­cultie will be, how to propagate this way towards all by such publick encouragements and demonstrations of the usefulnesse 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 necessitie of a Reformation in the way of schooling: and of the hurtfulnesse 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 Schooles upon this ground, because the Refor­mation thereof, is the seed-plot of all other Reformations, in the Church, in the offices of Judicature, and of other publick 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 mourne) are brought into them original­ly [Page 10]through the want of good education in piety and sound learning and the strength of naturall wickednesse not broken, but rather con­firmed by evill habits in the very Schooles. Seeing (I say) this is so, it is evident that without the reformation of the wayes of education in the schooles, it will be impossible to bring any other reformation to any settlement or progresse in the whol Common-wealth; or leave the hopes thereof unto posterity, because partly the old corruptions and follies, partly worser, will daily spring up amongst men as long as they are not radically rectified, which can no where be done by hu­mane industrie, but in the schooles.

Thirdly, the necessarie Reformation of schooles, must be set forth demonstratively in three points. First, in the reformation of the Schollars 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 al other things to be lookt into; the way therefore to exercise them in Piety, in Justice, in Temperance, in Faithfulnesse, Truth and Diligence, is to be setled, 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 discoverie, censure, and punishment. For if there be no course taken to root up the impiety, the folly, the injuriousnesse, violence, excesse, falshood, untruth, and lazinesse, 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 soule 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 sinnes, if they be not speedily prevented: One root of bitternesse will defile many. Heb, 12.15.

Fourthly, the Arts and Sciences must be reformed 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 godli­nesse. The second, is the common relief of mankind from outward miseries. For what Art or Science soever, doth not advantage man­kind, [Page 11]either to bring him nearer unto God in his soule, 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 vaine delight; which indisposeth alwayes the soule to be conversant with things more seriously delightfull.

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 homogeneall to the universall matter thereof, and as such in cleare tearms 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 it self, as to the Rules and Precepts thereof; wherein should ap­peare such a dependance 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 universall must be first taught universally; and then things severally usefull and profitable to the severall ends of education in the Arts and Sciences sub-servient thereunto: where a maine rule is to be observed, that superfluities be avoided. Sapientia prima est stultitia caruisse.

Secondly, Every thing must be taught upon some fore-knowne Ground, as a consequence thereof: the fore-known Grounds of all Rationall Matters, are outward sense and fancy; and the fore­known Grounds of Divine Matters are Conscience, and the sence 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 Practicall matters; and in Theoreticall the Rules of Rationall Truths, should preceed the Rules of Religi­ous Truths; for Divine Truths presuppose right Reason, and exalt it to Objects above sence 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 waies.

Fifthly, The application of Naturall Principles, and Reasonings unto spirituall Objects, is a root of great confusion in Sciences; but if the distinction of naturall and spirituall 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 againe aright. Therefore, as we are to be taught how spirituall things are to be discerned spiritually, and naturall things naturally, each in his di­stinct, sphear and way of knowledge according to his kind: so we are not to be left ignorant of the harmonicall 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 Ballance of the Sanctuary, and in like manner, much of that con­troversall Divinity, which is handled Scholastically in these our daies.

6. The whole way of teaching must be made free, ingenious, and delightfull; So then the mercinary way, whereunto Schoole-Masters are forced, to betake themselves for want of a competent livelyhood, ought to be remedied by some laudable provision, and rewards for industry: and on the other side, the servile and block­ish way of training up Schollars for fear of punishment, to get cer­taine 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 waies of Reformation might be offered, if either these times were seasonable for particular undertakings in this kind, or if some speciall Patron were found, who would out of true love to Piety and Learning, without the vanity of outward interests, countinance and support such enterprizes.

But seeing we see little or no hopes of any such assistance, ther­fore we think it nor wisdom, to prostitute those Proposals without all appearance of successe; yet because on the other hand we ought not, we dare not, even in these times altogether despare of all favo­rable providences; therefore we are bound still to maintaine 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 doore to more effectuall pro­ceedings hereafter; therefore again we shall persist to offer, cheifly to those who are in Supreame authority, and have means for Publick uses in their hands; the consideration of two expedients, which may prove by Gods blessing even in this age, not only a hopefull, but an extraordinary succesfull introduction to a future progresse in these times.

The one is for the advancement of knowledge in the Orientall tongues, and Jewish Mysteries.

The other is for an Agency towards the advancement of Uni­versall Learning.

The first will be subordinate unto the meanes of setting forward Piety, the second unto the waies of rationallity; The former will o­pen a doore to many spirituall Graces, the latter to many temporall industries, as well as spirituall Graces; for this latter is comprehen­sive of all Objects of Piety, also as they are matters of Learning.

Of the Orientall Languages. The Mysteries of Jewish Learning.

COncerning the Orientall 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 fundamentall 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 occonomicall and civill Government amongst men, were first expressed in them, and that the History of the origi­nall 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 Jewes, and from them by degrees were propagated unto [Page 14]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 wayes of God towards the first Inhabi­tants of the world, and a more perfect insight in those Religious and Judiciall 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 House-holder, 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 our selves 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 intrinsicall worth, and due esteeme of the originall 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 con­cernes the Kingdom of God, should have a stronger influence upon us, and will no doubt inforce 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 Christs Kingdom) is herein, viz. 1. That it is defective in vertue by it self alone, to propagate the knowledge of the Messias 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 our selves that are Gentiles, shall not be compleated in a publick and Church way uncontrolably 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 therfore either the propagation of the Gospel effectually unto others, or the full confirmation of it to our selves (which are the great concernments that Christians have upon earth) should have any influence upon our desires, then it will follow that we ought to endeavour the propagation of the know­ledge of those tongues; which will discover unto us the writings which containe 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 inabled, to discover unto them the writings which containe the New Provision, and Store of the House of God, which God hath betrusted us withall in latter times to dispence 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 effectuall or rationall dealing with the Jews more especially in matter of Religion, except we have a true and full in-sight in their ancient, and they in our moderne Learning? Now that we are really oblieged, faithfully to endeavour, to have some communication & dealings 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. Marke 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 Fathers 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 spiri­tuall Babylon as well as of the temporall, 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 our selves highly obliged, to have some dealings with the Ea­sterne Nations, and cheefly with the Jewes that are amongst men for the advancement of Christianity; because it is manifest to all, that [Page 16]we have dealings 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 intend at all to make any application towards any of them in spirituall 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 recipro­call, 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 meanes; but also many of the Mysteries of the new Testament, and cheifly that of the desire of all Nations, the Messias, 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 Rabbinicall writers, (men with them of unquestionable credit) that they speake 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 strengthning 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 withall 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 reall course were taken to settle it amongst us, by bring­ing their Authors to be Printed, and translated, and in Publick 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 beleived by the cheif Doctors of the Jewes themselves, and from the beginning by Moses and the Prophets.

This usefulnes of the Orientall languages, and of the Jewish Ra­binicall 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 [Page 17]with the like inclination in any here, raised upon the fore-named considerations, doth give us an encouragement to hope well of the successe 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 Colledge, 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 maintaine some Professors, and Students whose employment should be,

• 1. To uphold Publickly 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 Presse being erected which they should set a work and over-see) and translate such Manuscripts as shall be found most usefull, 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 easie rates, to be made Common amongst the Orientals and chiefly the Jewes.
• 5. To endeavour to facilitate the learning of those Tongues, by the abridgment of Grammaticall intricasies, and the naturall 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 over-seers of the Colledge, and have power to re­ceive the voluntary Contributions, as shall be given towards the ad­vancement of these designes from time to time, (to maintaine the charges of Printing, to buy in Manuscripts, and procure a Library of Orientall Bookes 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 [Page 18]that the glory of God thereby be very much advanced, the honour of this Nation greatly upheld, and the reall 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 designe here would be encouraged to enlarge themselves, when they should see that the enterprize 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 Correspondencie; and the Honour of the whole successe would be due to those that shall lay the Foundation, whereupon others may add to the building. The diligence and zeale of the Romish Condare in their Colledge de Propaganda Fidem should stirre us up to emulation, to doe our dutie in a better cause: for their Colledge 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 meanes of Pietie and Learning which are concealed; and to uphold the fundamentalls of Christianity, which are to be set up above hu­mane Interests and particular Controversies; wherein the designe will be so much the more subservient unto Piety, by how much it will aime onely at the propagation and confirmation of things Ne­cessarie, 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 Jewes of the truth of Christianity; Christians themselves might get occasion to consider their common Interest, and therein be drawn to professe a nearer Union then hitherto they have thought upon, this would be a col­laterall happinesse, which may possibly flow from this undertaking additionally. And we may promise to our selves some such acciden­tall successe because in good workes of a publique nature, which have an universall influence upon the whole substance of Religion;Revel. 22.2. all the advantages cannot be overseen at once: They are like the trees of Paradice, which beare twelve manner of fruits, and yeeld their fruit differently every moneth.

Of an Agencie for Advancement of Universall Learning.

BY Universall Learning is meant a generall insight and observati­on of all the Objects and Faculties of Reason, and of the Wayes to bring the same to perfection by helping all mens Reasonings as they are communicable and teachable unto others.

By an Agency to advance this kinde of Learning is meant an Employment amongst men, whereof the Scope and Aime should be to discover to the Publike, 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 it self, and of particular Mens 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 Publike or Private way; that Addresses may be had from one to another, to the end that the Defects of the one being supply'd by the other; The Rationall ways of Humane Communications may redound, as to the mutuall content of Parti­culars, so to the Common Good of all Mankind.

That such an Agency may be set afoot, and ought to be intended for a Publike Good is evident, because there is nothing more sutable unto the Nature of Humane Society to make it compleat, then such a kind of employment about those Objects which are properly Hu­mane. We see that in all kinds of Societies there be severall Agencies relating thereunto, and no Common-wealth can subsist without some of them; but these are all for particular Interests, which seldom are attein'd without some particular prejudice unto others, if not to the Generall 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 hee 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, [Page]and the Communication thereof may be usefull unto a Society of Men, and are worth the looking after, then it cannot be possibly doubted off, by any which is Rationall, that is a Man, whether any such Agency may be set afoot and ought to be intended amongst Men, for the Publike Good of their Society? The wilde beasts of the Forest, and fishes of the Sea, every one preys for himself; and the strongest devoures the weakest; so are the brutish men of the world to be counted worse then they; who having forgotten the true In­terest of Humanity, make none other use of their neernesse to others, of others sociable inclinations towards them and of their own wit and strength, but to prey upon their. Neighbours, to domineer over them, and devoure them for their private ends. The tamer and more docile Creatures made to serve man, joyn in herds and flocks, where all are as one; and one is as all; in respect of that which is usefull 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 sociable­nesse of his disposition, to finde 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 setled republican Socie­ty of the World; hath amongst many other excellent Constituti­ons, this for one, that whosoever doth shew unto that State any thing that may advance the Publike Good; shall receive a reward answe­rable to that which he doth offer: by this means the Aime of a Com­mon Good is upheld in the spirits of men; and Industry for the pub­like, (as it is a vertue; is encouraged and rewarded as it ought to be) by the Publike it self. Whether there be any where else, in any Kingdom or State such like Constitutions I know not, sure I am in this place hitherto; Universall endevours and the thoughts of a pub­like Good free from partiality; have been lookt upon by many; and those also in publike places rather as ridiculous whimsies & projects, then matters worth any encouragement; but seeing we are now about a Reformation of our Ways, and necessitated to think upon the pub­like Good, even for our preservation from utter ruine and confusion; and seeing some such thing as the Advancement of Learning hath been oftner, and in a more publike Way, at least mentioned in this [Page]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 hetherto it hath been wholly fruitlesse; and the party design'd for the service left destitute of helps, yet) I say, see­ing these things are so, and chiefly seeing there is a Reserve of Means purposely kept to be employ'd for the Advancement of Religion and Learning, and we are inform'd that an Ordinance is drawing up for the effectuall disposall thereof towards those ends; seeing (I say againe) these things are so, we ought not to despaire of some good issue at last; and therefore in reference to the Advancement of this Designe, which doth seeme already to be own'd and countenanc'd by Authority; I hope it will be counted no presumption, if a Motion should be made to make it more effectuall, 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 concern'd in the Publike, use our rati­onall freedome to suggest thus much. That except the bounds of Learning be extended beyond the Universities; and be understood equall 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 Mankinde; we shall come very farre short of that Aime, which should be meant by the Advancement of Learning.

It is far frō 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 Monopolize all the Means of Learning, as if without the For­malities and Constitutions of old setled in them; there could be no truth of Learning, or right use of Reason advanced to attaine to Hu­mane or Divine Sciences elswhere. I say, I would not have that to be counted their Honour, which is a Reall prejudice to the whole Common-wealth, and Society of Mankinde: therefore let no Art [Page]nor Science want his own Professor, or Lecturer in the Universitie, 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 kinde that may be desired, and nothing that may advance In­dustrie neglected; but yet let not this be counted all, that is either Usefull or Necessary to be done, for it will be found usefull and ne­cessary that the Foundations & first Principles of Learning be right­ly laid in other Schools, which are to prepare Schollers for the Uni­versities; for if this be not intended with carefulnesse, the publike Le­ctures of the Universities will hardly ever bring any thing to perfe­ction; because the superstructures which they are to labour in, towards their Schollers; will finde no bottome to support them; and there­fore will moulderaway without any benefit to the publike. But my purpose is not now to enlarge upon this subject; or to make out what the particular Cōstitutions of Schools ought to be; that may be done at another time more seasonably; al that I would intimate at this time is this, that some provisions will be necessary for inferiour Schools as well as for the Professorships of the Universities, and that for the compleating of both the superiour and inferiour Schools, towards the ends for which they are to be constituted; a publike Agencie for Universall Learning will be; if not even necessary, yet so extraordi­narily usefull, that without it there will be litle life and advancement towards any perfection in all the other Constitutions. For without some effectuall provocations, and grounds of vertuous emulations, mens spirits (chiefly when they are well provided for outwardly and feare 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 lesse, if not of greater importance then this, whereunto it will serve; and that is the proper end thereof, which is upon the discovery of Defects in publike or private ways of Lear­ning of what kind soever; to intend a supply thereof, either by a free communication of such advantages as are found usefull to that effect; or by an enquirie and search into the Means by which they may be [Page]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 publike Good; or advantage their own Meditations by them. So that he being a Generall Inspector of Mens 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 apply'd 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 progresse of the Reformation thereof; may be evident to all, that will consider, That the chiefe cause of our distractions and most lamentable-disorders in Learning is this; that there is no Concurrence in any common Aime, nor in any Rules which lead thereunto amongst the Professors of the same kinde of Learning; which makes every one of them walk by them­selves differently; solitarily: and without that helpe 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 offer'd unto them, we see it is embrac'd with joy; but they are unacquainted one with another, and a Centrall Ob­ject of Concurrence is wanting, which might make them meet one with another: This Center then should be this Agencie, which should be employ'd to discern in every kinde the severall Abilities of Men & their Undertakings to acquaint them with other mens endea­vours of the like abilities, labouring in the same subjects, either the same or a different way, that by mutuall acquaintance & Conference [Page]their thoughts may be ripened, they may perfect, rectifie 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 fruitfull men with Concepti­ons, but will be as a Midwife to bring them to birth; and when they have brought them forth, it will addresse them unto the publike 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 Generall Solicitor in any publike Affairs, for the good of any Societie; that same necessity & use is here to be found in this Agency for the Common-wealth 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 intend the Advancement of Learning have such an Instrument & Agent at hand, who shal be able to impart unto them from all hands, that representation of matters which shall conduce unto their Aime; their proceedings will be ex­ceeding imperfect, lame and defective; but if one be set thus apart. to become the Center of all such Communications as shall conduce to their designe; from time to time, and all men of parts be drawn to contribute and suggest what they have gain'd by Meditation, Ob­servation and Experience to be usefull towards the Advancement thereof, they may hope for a compleat establishment of those ways of Learning, which will make this Nation not only happy within it self in one Age or two, but a Blessing unto others, and a Praise un­to Posterity.

And to bring all this succesfully to passe, These things are to be desired in this Agencie.

• 1 THat the Agent already design'd by the Parliament, and long a­goe exercised in this way, and known to the chiefe men of parts at home and abroad, be speedily provided for with a competent subsistance for himselfe and family, that he may attend this worke without distra­ction, and with some allowance to defray the charges of his ordinary, and extraordinary Negotiation, of which he shall be accountable to the joynt Overseers of the whole businesse.
• 2 That some Trustees be appointed, Men of publique spirits, of Uni­versall [Page]parts and learning, of credit with all sides, who should together with and by the Agent, super-intend the universall course, and the Ad­vancement of Learning, that whilst the Committee which is appointed for the disposall of the reserve, for the maintenance of Religion and Learning; shall be making the distribution of setled Salaries for Mini­sters, Professors and School-masters throughout the Kingdome, in pla­ces most convenient, These Trustees may have 500 or 1000 lib. put into their hands as a yearly allowance from the State, towards the advance­ment of the wayes of Learning in generall, to be dispos'd of by them in a more universall way, as the occasions shall be offer'd unto them, advanta­giously to be employ'd.
• 3 These Trustees should have power to receive voluntarie Contributi­ons and Legacies, which may be made from time to time by the wel-willers to the Meanes of Universall Learning; to see the same employ'd towards the ends for which they shall be contributed.
• 4 Those Trustees 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 onely communicated to all that are in places of Authority, that they may be satis­fied in the usefulnesse of their employment.
• 5 To these Trustees, the common Agent, as one of them, should be subservient, and they should be his Co-adjutors; so that he should be oblig'd to make them acquainted with all his Negotiations, and upon mature deliberations follow their directions in the prosecution thereof.
• 6 They should be Authoriz'd by the Supream Power of the Kingdom, to over-see 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 correspondencie with men of eminent and publique parts in forrain 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 usefull, they may be set afoot amongst us, and accommodated unto our more profitable ways.
• [Page]8 To this effect a learned Secretary, one or more, for Latine, and other Vulgar Languages should be entertain'd, to be under the direction of the Agent, according to the advice of the Trustees, and some Clerks and Transcribers are to be had, which are skill'd to write in more Langua­ges then one.
• 9 The Hospitall entertainment of Travelling Learned Strangers, by whose means Intelligence may be gotten of things elswhere most consi­derable, is to be allow'd as an extraordinary charge unto the Agent, who is to gain their acquaintance.
• 10 They should have a peculiar Presse for Printing of things to be destributed and communicated to the Schools and Universities, or uni­versally to the chiefe learned men of the Land, to possesse them with those things which may season their spirits with thoughts of a Publike con­cernment.

Other things subordinate unto these Ends, without which the A­gencie cannot be effectuall, and which are matters of cost and charge are to be wholly referr'd unto the Trustees, that the Means betrusted unto them may be bestow'd 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 judgment of the Trustees, and their faithfulnesse to their Universall Aimes, and the diligence of their Agent, who is to bring all unto their hands, and by their advice to publish and communicate what is usefull, this publike evill may be remedied, and a way open'd for the encouragement of Vertue and Industry, in the best and most eminently usefull Objects of Divine and Humane Knowledge.