et in the Body's prifon fo the lies,

As through the Body's windows the must look, Her divers powers of fenfe to exercise, [book.

By gathering notes out of the world's great

Nor can herself difcourfe or judge of ought,

But what the fenfe collects, and home doth bring;

and yet the pow'rs of her difcourfing thought, From thefe collections is a diverfe thing.

or though our eyes can nought but colours fee, Yet colours give them not their pow'r of fight; , though thefe fruits of fenfe her objects be, Yet the difcerns them by her proper light.

The workman on his ftuff his skill doth thew, And yet the ftuff gives not the man his skill: ings their affairs do by their fervants know, But order them by their own royal will.

o, though this cunning miftrefs, and this queen, Doth, as her inftruments, the fenfes ufe, o know all things that are felt, heard, or feen ; Yet the herfelf doth only judge and choose,

en as a prudent emperor, that reigns
By fovereign title over fundry lands,
orrows, in mean affairs, his fubje&s pains,
Sees by their eyes, and writeth by their hands:

at things of weight and confequence indeed,
Himfeif doth in his chamber then debate;
here all his counfellors he doth exceed,
As far in judgment, as he doth in ftate.

as the man whom princes do advance, Upon their gracious mercy-feat to fit, th common things of courfe and circumstance, To the reports of common men commit:

it when the cause itself must be decreed,
Himself in perfon in his proper court,
› grave and folemn hearing doth procced,
Of ev'ry proof, and ev'ry bye-report.

en, like God's angel, he pronounceth right, And milk and honey from his tongue doth flow: ppy are they that ftill are in his fight, To reap the wildom which his lips doth fow.

ght fo the Soul, which is a lady free,
And doth the juftice of her ftate maintain :
cause the fenfes ready fervants be,
Attending nigh about her court, the brain :

them the forms of outward things fhe learns, For they return into the fantafie, hatever each of them abroad discerns, And there enroll it for the mind to fee.

ut when he fits to judge the good and ill, And to difcern betwixt the falfe and true, e is not guided by the fenses skill, But doth each thing in her own mitror view.

Then the the fenfes checks, which oft do err, And e'en against their falfe reports decrees; And oft fhe doth condemn what they prefer; For with a pow'r above the sense, she sees.

Therefore no fenfe the precious joys conceives,
Which in her private contemplations be;
For then the ravifh'd fpirit th' fenfes leaves,
Hath her own pow'rs, and proper actions free.

Her harmonies are fweet, and full of skill,

When on the Body's inftruments fhe plays; But the proportions of the wit and will, Those sweet accords are even th' angels lays.

Thefe tunes of reafen are Amphion's lyre,

Wherewith he did the Theban city found: Thefe are the notes wherewith the heavenly choir, The praife of him which made the heaven doth found.

But why do I the Soul and Senfe divide,

When Senfe is but a pow'r, which the extends; Which being in divers parts diversify'd,

The divers forms of objects apprehends?

This power spreads outward, but the root doth grow

In the inward Soul, which only doth perceive ; For th' eyes and ears no more their objects know, Than glaffes know what faces they receive.

For if we chance to fix our thoughts elsewhere,
Though our eyes open be, we cannot fee:
And if one pow'r did not both fee and hear,
Our fights and founds would always double be.

Then is the foul a nature, which contains

"The pow'r of Sense, within a greater pow'r; Which doth employ and use the Senfe's pains, But fits and rules within her private bow'r.

SECTION III.

That the Soul is more than the Temperature of the Humours of the Body.

i

If he doth then the subtle sense excel,
How grofs are they that drown her in the blood?
Or in the Body's humours temper'd well;
As if in them fuch high perfection Rood?

SECTION VIII.

Reafons from Divinity.

doubtlefs, makes her, and doth make her good,

nd grafts her in the Body, there to spring; ch, though it be corrupted flesh and blood, in no way to the Soul corruption bring:

is not God the author of her ill, hough author of her being, and being there: if we dare to judge our Maker's will, e can condemn us, and himfelf can clear.

God from infinite eternity

ecreed, what hath been, is, or fhall be done; was refolv'd, that ev'ry man fhould be, nd in his turn, his race of life fhould run:

fo did purpofe all the Souls to make, hat ever have been made, or ever fhall; that their being they should only take a human Bodies, or not be at all.

it then fit that fuch a weak event Weakness itfeif, the fin and fall of man) confel's execution should prevent, creed and fix'd before the world began ?

And on his heirs, as branches, and as ftreams: He fees all men, as one man, though they dwell In fundry cities, and in fundry realms.

And as the root and branch are but one tree, And well and ftream do but one river make;

So, if the root and well corrupted be,

The ftream and branch the fame corruption take.

So, when the root and fountain of mankind

Did draw corruptiou, and God's curfe, by fin; This was a charge, that all his heirs did bind, And all his off-pring grew corrupt therein.

And as when th' hand doth ftrike, the man offends, (For part from whole, law fevers not in this) So Adam's fin to the whole kind extends;

For all their natures are but part of his.

Therefore this fin of kind, not perfonal,

But real, and hereditary was;

The guilt thereof, and punishment to all, By courfe of nature, and of law doth pafs.

For as that eafy law was giv'n to all,

To ancestor and heir, to first and laft; So was the first tranfgreffion general:

And all did pluck the fruit and all did tafle.

Of this we find fome footfleps in our law,
Which doth her root from God and nature take;
Ten thousand men the doth together draw,
And of them all, one corporation mak`: