Page:The Advancement of Learning (Wright, 5th ed).pdf/63

brought before him, according unto their proprieties, which gave the occasion to the fall: but it was the proud knowledge of good and evil, with an intent in man to give law unto himself, and to depend no more upon God's commandments, which was the form of the temptation. Neither is it any quantity of knowledge, how great soever, that can make the mind of man to swell; for nothing can fill, much less extend the soul of man, but God and the contemplation of God; and therefore Salomon, speaking of the two principal senses of inquisition, the eye and the ear, affirmeth that the eye is never satisfied with seeing, nor the ear with hearing; and if there be no fulness, then is the continent greater than the content: so of knowledge itself, and the mind of man, whereto the senses are but reporters, he defineth likewise in these words, placed after that Kalendar or Ephemerides which he maketh of the diversities of times and seasons for all actions and purposes; and concludeth thus: God hath made all things beautiful, or decent, in the true return of their seasons: Also he hath placed the world in man's heart, yet cannot man find out the work which God worketh from the beginning to the end; declaring not obscurely, that God hath framed the mind of man as a mirror or glass, capable of the image of the universal world, and joyful to receive the impression thereof, as the eye joyeth to receive light; and not only delighted in beholding the variety of things and vicissitude of times, but raised also to find out and discern the ordinances and decrees, which throughout all those changes are infallibly observed, And although he doth insinuate that the supreme or summary law of nature, which he calleth The work which God worketh from the beginning to the end, is not possible to be found out by man; yet that doth not derogate from the capacity of the mind, but may