Cause of Religion, and to reform themselves according to his will" (pp. 23-24).

Since England was to be God's agent in history, Dury proclaimed at the end of his sermon that "The Schooles of the Prophets, the Universities[,] must be setled, purged and reformed with wholsom constitutions, for the education of the sonnes of the Prophets, and the government of their lives and with the soundnes and purity of spirituall learning, that they may speak the true language of Canaan, and that the gibberidge of Scholastical Divinity may be banished out of their society" (p. 48).

In the same year that he delivered this sermon, Dury married an aunt of Lady Catherine Ranelagh and was brought in closer contact with Lady Catherine's brother, Robert Boyle, and the young scientists of the so-called Invisible College. Dury and Hartlib pressed for reforms that would promote a better, more useful education from the lowest grades upward. Convinced by the passage in Daniel 12:4 that knowledge shall increase before the end of history, Dury and Hartlib sought various opportunities to bring about this increase in knowledge through better schools, better religious training, and better organization of knowledge. Such organization would necessarily affect libraries since they were an all-important component of the premillennial preparation.

Between 1645 and 1650, Dury wrote a great many tracts on improving the Church and society. These include an as yet unpublished one, dated 16 August 1646, giving his views on the post of library keeper at Oxford. The poor state of Oxford's library led Dury to observe that the librarian is to be "a factor and trader for helpes to learning, a treasurer to keep them and a dispenser to apply them to use, or to see them well used, or at least not abused."[5] During his travels on the Continent, Dury had visited Duke Augustus of Brunswick and was obviously very impressed by the great library the Duke was assembling at Wolfenbuttel. In his important Seasonable Discourse of 1649 on reforming religion and learning, Dury had proposed establishing in London the first college for Jewish studies in the modern world. In this proposal, he saw as a basic need the procurement of a collection of Oriental books. Such a library was not just to store materials, but to make them available and thereby increase knowledge. Hartlib, in a pamphlet entitled Considerations tending to the Happy Accomplishment of England's Reformation in Church and State, written in 1647 and published in 1649, had proposed a central "Office of Addresse," an information service dispensing spiritual and "bodily" information to all who wished it. The holder of this office should, he said, correspond with "Chiefe Library-Keepers of all places, whose proper employments should bee to trade for the Advantages of Learning and Learned Men in Books and MS[S] to whom he may apply himselfe to become beneficiall, that such as Mind The End of their employment may reciprocate with him in the way of Communication" (p. 49).

Events surrounding the overthrow and execution of Charles I led Dury to become more personally involved in library matters. After the king fled from London, the royal goods were subject to various proposals, including selling or burning. These schemes of disposal extended to his books and manuscripts, which were stored in St. James's Palace. John Selden is credited with preventing the sale of the royal library. Bulstrode Whitelocke was appointed keeper of the king's medals and library, and on 28 October 1650 Dury was appointed his deputy. According to Anthony à Wood, Dury "did the drudgery of the place."[6] The books and manuscripts were in terrible disorder and disarray, and Dury carefully reorganized them. As soon as he took over, Dury stopped any efforts to sell the books and ordered that the new chapel, built originally for the wedding of King Charles I, be turned into a library. He immediately ordered the printing of the Septuagint copy of the Bible in the royal collection.

In the same year that he became deputy keeper, Dury wrote the following tract, one of a dozen he composed in 1650 on topics ranging from the educational to the ecclesiastical. Among the latter was his introduction to Thomas Thorowgood's book contending that the American Indians are descended from the Israelites, a work that also served as promotional material for New England colonization.

That Dury's The Reformed Librarie-Keeper is part of his reform program preparatory to the onset of the millennium is apparent both from its setting and its content. It was published in 1650 along with two other tracts (not reprinted here)[7] and Dury's supplement to his Reformed School, which itself had appeared a few months earlier. The Reformed School was a basic presentation of the ideas of Comenius, Hartlib, and Dury for transforming the nature of education in such a way that from infancy people would be directed in their striving toward universal knowledge and spiritual betterment. The Supplement to the Reformed School deals with the role that universities should take in preparing for the Kingdom of God, a role making them more actively part of the world.

Having placed educational institutions in the scheme of things preparatory to the millennium, Dury then proceeds to place library keeping and libraries in this scheme as well. Unfortunately, according to Dury, library keepers had traditionally regarded their positions as opportunities for profit and gain, not for "the service, which is to bee don by them unto the Common-wealth of Israel, for the advancement of Pietie and Learning" (p. 15). Library keepers "ought to becom Agents for the advancement of universal Learning" and not just mercenary people (p. 17). Their role ought not to be just to guard the books but to make them available to those seeking universal knowledge and understanding of the Kingdom of God.

The library and the library keeper can play important roles in making knowledge available. As Dury points out, Oxford and Heidelberg have failed to do so. Dury's work enumerates very practical problems that need to be solved and integrates them into an overall picture of the library keeper, the library, the school, and the church—all fundamental components of a better world, if properly reformed. Reforming involves practical changes directed by the spiritual goal of preparing for the millennium. And it should be noticed that while Dury had time to worry about how much librarians should be paid and how books should be classified, and while he was occupied in getting the king's books in their proper place on the shelf, he was also convinced that the penultimate events before the onset of the millennium were about to take place. A month after his official appointment as deputy library keeper, Dury wrote the preface, dated 28 November 1650, to Abraham von Franckenberg's Clavis Apocalyptica. This work in Dury's translation of 1651 states on the title page that it offers a key to the prophecies in the books of Daniel and Revelation and "that the Prophetical Numbers com to an end with the year of our Lord 1655." The work, which Dury strongly endorses, lists as events "which are shortly to com to pass, collected out of the XI and XVI Chapters of the REVELATION," the destruction of the city of Rome, the end of the Turkish Empire, the conversion of the Jews, and the ruin of the whole papacy. Thereupon, the Devil will be cast out and shut up in the bottomless pit, and the Son of God will take "possession of the Kingdom" and reign for the millennium (pp. [164-65]).

As is all too evident, Dury's reform projects did not lead to the millennium. He was active in England until sent abroad in 1654 as Cromwell's unofficial agent. Again he traveled all over Protestant Europe negotiating to reunite the churches. After the Restoration he was unable to return to England and lived out his life on the Continent trying to bring about