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 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 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 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 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 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, 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 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 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, 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 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 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 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 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, 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 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 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 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 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 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. 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.