ADVANCEMENT OF LEARNING. [Rook 



speaking of the two principal senses of inquisition, the eye and ear, 

 aftirmeth 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 arc but reporters, he dcfmeth likewise in these words, placed 

 after that calendar or ephemerides, which he maketh of the diversities 

 of times and seasons for all actions and purposes ; and concludeth 

 thus : &quot; 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 begin 

 ning to the end :&quot; declaring, not obscurely, that God hath framed the 

 mind of man as a mirror, or glass, capable of the image of the univer 

 sal 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 arc 

 infallibly observed. And although he doth insinuate, that the supreme 

 or summary law of nature, which he callcth, &quot; The work which God 

 worketh from the beginning to the end, is not possible to be found out 

 by man ; &quot; yet that cloth not derogate from the capacity of the mind, 

 but may be referred to the impediments, as of shortness of life, ill con 

 junction of labours, ill tradition of knowledge over from hand to hand, 

 and many other inconveniencics, whereunto the condition of man is 

 subject. For that nothing parcel of the world is denied to man s 

 inquiry and invention, he doth in another place rule over, when 

 he saith, &quot;The spirit of man is as the lamp of God, wherewith he 

 searchcth the inwardness of all secrets.&quot; If then such be the capacity 

 and receipt of the mind of man, it is manifest, that there is no danger 

 at all in the proportion or quantity of knowledge, how large soever, lest 

 it should make it swell or out-compass itself; no, but it is merely the 

 quality of knowledge, which, be it in quantity more or less, if it be taken 

 without the true corrective thereof, hath in it some nature of venom or 

 malignity, and some effects of that venom, which is ventosity or swell 

 ing. This corrective spice, the mixture whereof maketh knowledge so 

 sovereign, is charity, which the apostle immediately addcth to the 

 former clause ; for so he saith, &quot; knowledge bloweth up, but charity 

 buildeth up;&quot; not unlike unto that which he delivereth in another 

 place: &quot;If I spake,&quot; saith he, &quot;with the tongues of men and angels, 

 and had not charity, it were but as a tinkling cymbal ;&quot; not but that it 

 is an excellent thing to speak with the tongues of men and angels, but 

 because, if it be severed from charity, and not referred to the good of 

 men and mankind, it hath rather a sounding and unworthy glory, than 

 a meriting and substantial virtue. And as for that censure of Solomon, 

 concerning the excess of writing and reading books, and the anxiety of 

 spirit which redoundeth from knowledge ; and that admonition of St. 

 Paul, &quot; That we be not seduced by vain philosophy ; &quot; let those places 

 be rightly understood, and they do indeed excellently set forth the true 

 bounds and limitations, whereby human knowledge is confined and 

 circumscribed ; and yet without any such contracting or coarctation, 



