coming of the Holy Spirit was chiefly figured and expressed in the fimilitude and gift of tongues, which are but Vehicula fcientiæ.

So in the election of those Inftruments, which it pleased GOD to use for the plantation of the Faith, notwithstanding that at the first he did employ persons altogether unlearned, otherwise than by inspiration, more evidently to declare his immediate working, and to abase all human Wisdom or Knowledge; yet, nevertheless, that Counsel of his was no fooner performed, but in the next viciffitude and fucceffion he did fend his Divine truth into the world, waited on with other Learnings, as with Servants or Handmaids: for fo we see St. Paul, who was the only learned amongst the Apostles, had his pen most used in the Scriptures of the New Testament.

So again, we find that many of the ancient Bishops and Fathers of the Church were excellently read, and studied in all the learning of the Heathen; infomuch, that the Edict of the Emperor Julianus, whereby it was interdicted unto Christians to be admitted into Schools, Lectures, or exercises of Learning, was esteemed and accounted a more pernicious engine and machination against the Christian Faith, than were all the sanguinary profecutions of his Predeceffors; neither could the emulation and Jealousy of Gregory the First of that name, Bishop of Rome, ever obtain the opinion of piety or devotion; but contrariwife received the cenfure of humour, malignity, and pufillanimity, even amongst

holy men; in that he defigned to obliterate and extinguish the memory of Heathen antiquity and Authors. But contrariwife, it was the Chriftian Church, which, amidst the inundations of the Scythians on the one fide from the North-west, and the Saracens from the East, did preserve in the sacred lap and bofom thereof, the precious Relics even of Heathen Learning, which otherwise had been extinguished, as if no fuch thing had ever been.

And we see before our eyes, that in the age of ourselves and our Fathers, when it pleafed GOD to call the Church of Rome to account for their degenerate manners and ceremonies, and fundry doctrines obnoxious, and framed to uphold the fame abuses; at one and the fame time it was ordained by the Divine Providence, that there should attend withal a renovation and new spring of all other knowledges: and, on the other fide we fee the Jefuits, (who partly in themselves, and partly by the emulation and provocation of their example, have much quickened and ftrengthened the state of Learning,) we fee, I fay, what notable service and reparation they have done to the Roman See.

Wherefore, to conclude this part, let it be observed, that there be two principal duties and fervices, befides ornament and illustration, which Philofophy and human Learning do perform to faith and Religion. The one, because they are an effectual inducement to the exaltation of the glory of GOD: For as the Pfalms and other Scriptures do

often invite us to confider and magnify the great and wonderful works of GOD; fo if we should rest only in the contemplation of the exterior of them, as they first offer themselves to our fenfes, we should do a like injury unto the Majefty of GOD, as if we should judge or conftrue of the store of some excellent Jeweller, by that only which is fet out toward the street in his shop. The other, because they minister a fingular help and preservative against unbelief and error: for our Saviour faith, You err, not knowing the Scriptures, nor the power of GOD; laying before us two Books or volumes to study, if we will be secured from error; firft, the Scriptures, revealing the will of GOD; and then the creatures expreffing his power; whereof the latter is a key unto the former: not only opening our understanding to conceive the true sense of the Scriptures, by the general notions of reason and rules of speech; but chiefly opening our belief, in drawing us into a due meditation of the omnipotency of GOD, which is chiefly signed and engraven upon his works. Thus much therefore for divine teftimony and evidence concerning the true dignity and value of Learning.

As for human proofs, it is fo large a field, as, in a discourse of this nature and brevity, it is fit rather to use choice of those things which we shall produce, than to embrace the variety of them. First, therefore, in the degrees of human honour amongst the heathen, it was the highest to obtain to a veneration and adoration as a GOD. This unto

the Christians is as the forbidden fruit. But we speak now separately of human teftimony: according to which, that which the Grecians call Apotheofis, and the Latins, relatio inter divos, was the fupreme honour which man could attribute unto man: especially when it was given, not by a formal Decree or Act of State, as it was used among the Roman Emperors, but by an inward affent and belief. Which honour, being so high, had also a degree or middle Term: for there were reckoned, above human honours, honours Heroical and Divine in the attribution and diftribution of which honours, we see, Antiquity made this difference: that whereas Founders and Uniters of States and Cities, Lawgivers, extirpers of Tyrants, Fathers of the people, and other eminent perfons in civil merit, were honoured but with the Titles of Worthies or Demi-gods; fuch as were Hercules, Thefeus, Minos, Romulus, and the like: on the other fide, fuch as were Inventors and Authors of new Arts, endowments, and commodities towards man's life, were ever Confecrated amongst the gods themselves; as were Ceres, Bacchus, Mercurius, Apollo, and others and justly; for the merit of the former is confined within the Circle of an age or a nation; and is like fruitful showers, which though they be profitable and good, yet serve but for that season, and for a latitude of ground where they fall; but the other is indeed like the benefits of Heaven, which are permanent and univerfal. The former, again, is mixed with ftrife and perturbation; but the latter

hath the true Character of Divine presence, coming in aura leni, without noise or agitation.

Neither is certainly that other merit of learning, in repreffing the inconveniences which grow from man to man, much inferior to the former, of relieving the neceffities which arise from nature; which merit was lively fet forth by the Ancients in that feigned Relation of Orpheus's Theatre, where all beafts and birds affembled; and, forgetting their feveral appetites, fome of prey, fome of game, some of quarrel, stood all fociably together liftening to the airs and accords of the Harp; the found whereof no fooner ceased, or was drowned by fome louder noise, but every beast returned to his own nature: wherein is aptly described the nature and condition of men, who are full of favage and unreclaimed defires of profit, of luft, of Revenge; which as long as they give ear to precepts, to Laws, to Religion, fweetly touched with eloquence and perfuafion of Books, of Sermons, of harangues, fo long is fociety and peace maintained; but if these inftruments be filent, or that fedition and tumult make them not audible, all things diffolve into Anarchy and Confufion.

But this appeareth more manifestly, when Kings themselves, or perfons of authority under them, or other Governors in Commonwealths and popular Estates, are endued with Learning. For although he might be thought partial to his own profeffion, that faid, Then should people and eftates be happy, when either Kings were Philofophers, or Philofo

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