Yet thefe, and their fucceffors, are but one; And if they gain, or loíe their liberties, They harm, or profit not themselves alone, But fuch as in fucceeding times fhall rife.

And fo the ancestor, and all his heirs,

Though they in number pass the stars of heav'n, Are ftill but one; his forfeitures are theirs, And unto them are his advancements giv'n ;

His civil acts do bind and bar them all;

And as from Adam, all corruption take, So, if the father's crime be capital, In all the blood, law doth corruption make.

Is it then juft with us, to difinherit

Th' unborn nephews, for the father's fault; And to advance again, for one man's merit,

A thousand heirs that have deferved nought?

And is not God's decree as juft as ours,

If he, for Adam's fin, his fons deprive Of all thofe native virtues, and thofe pow'rs, Which he to him, and to his race did give?

For, what is this contagious fin of kind,

But a privation of that grace within, And of that great rich dowry of the mind, Which all had had, but for the first man's fin.

If then a man, on light conditions gain

A great eftate, to him and his for ever; If wilfully he forfeit it again,

Who doth bemoan his heir or blame the giver;

So, though God make the Soul good, rich, and fair,
Yet when her form is to the Body kuit,
Which makes the man, which man is Adam', heir,
Juftly forthwith he takes his grace from it:

And then the Soul, being firft from nothing brought,

When God's grace fails her, doth to nothing fall; And this declining proneness unto neaght,

Is e'en that in that we are born withal.

Yet not alone the firft good qualities,
Which in the first Soul were, deprived are;
But in their place the contrary do rife,

And real spots of fin her beauty mar.

Nor is it ftrange, that Adam's ill defert

Should be transferr'd unto his guilty race, When Chrift his grace and justice doth impart To men unjust, and fuch as have no grace.

Lally, the Soul were better fo to be

Born flave to fin, than not to be at all;
Since (if the do believe) one fets her free,
That makes her mount the higher for her fall.

Yet this the curious wits will not content;
They yet will know (ünce God forelaw this ill)
Way his high providence did not prevent
The dechuation of the frût man's will.

If by his word he had the current stay'd

Of Adam's will, which was by nature fic, It had been one, as if his word had faid,

I will henceforth, that man no man hajk,

For what is man without a moving mind,

Which hath a judging wit, and chooting v. Now, if God's pow'r fhould her election bas

Her motions then would ceafe and fand a

And why did God in man this Soul infole,

But that he should his Maker know and he Now, if love be compell'd, and cannot chout, How can it grateful, or thank-worthy par

Love must free-hearted be, and voluntary;

And not inchanted, or by tate conftran'! Nor like that love, which did Ulyffes carry To Circe's ifle, with mighty charms enchant Befides, were we unchangeable in will,

And of a wit that nothing could mildeem; Equal to God; whofe wifdem fhineth Dia, And never errs, we might ourselves efter So that if man would be invariable,

He must be God, or like a rock or tree: For e'en the perfect angels were not fable, But had a fail more defperate than we.

Then let us praise that pow'r, which main>" Men as we are, and reft contented to; And knowing man's fali was curiosity, Admire God's counfels, which we cannotin

And let us know that God the makez is

Of all the Souls, in all the men that be, Yet their corruption is no fault of his But the firfl man's that broke Gau

SECTION IX.

Why the Soul is united to the E Tuis fubftance, and this spirit of Ga':** making,

Is in the Body plac'd, and planted berr, "That both of God, and of the world po "Of all that is, man might the imag

God first made angels bodyless, pare mind, Then other things, which murule's Diwa Laft, he made man, th' horizon 'twist hi

In whom we do the world's abridgnant

Befides, this world below did need one s

Which might thereof distinguish event Make ufe thereof, and take therein du

And order things with induftry and art.

Which alfo God might in his works And here beneath yield him both pa’praife;

As there, abos, the holy angels chait Doth Spread his glory forth with qan

ASTLY, the feeling pow'r, which is life's root,
Through ev'ry living part itfelf doth shed
y finews, which extend from head to foot,
And, like a net, all o'er the body spread.

fuch like a subtle fpider, which doth fit

In middle of her web, which spreadeth wide; aught do touch the utmost thread of it, She feels it inftantly on ev'ry fide.

y touch, the first pure qualities we learn, Which quicken all things, hot, cold, moift, and dry;

y touch, hard, foft, rough, smooth, we do difcern: By touch, fweet pleature and sharp pain we try.

SECTION XXI.

Senfitive Memory.

YET always all may not afore her be;
Succeffively the this and that intends;
Therefore fuch forms as the doth ceafe to fee,
To Memory's large volume the commends.
This ledger-book lies in the brain behind,

Like Janus' eye, which in his poll was fet :
The layman's tables, ftorehoufe of the mind;
Which doth remember much, and much forget
Here fenfe's apprehenfion end doth take;
As when a ftone is into water caft,
One circle doth another circle make,
Till the laft circle touch the bank at laft.

SECTION XXII.

The Paffion of the Senfe.

BUT though the apprehensive pow'r do pause,
The motive virtue then begins to move;
Which in the heart below doth paffions caufe,
Joy, grief, and fear, and hope, and hate, and
love.

Thefe paffions have a free commanding might,
And divers actions in our life do breed;
For all acts done without true reason's light,
Do from the paffion of the Senfe proceed.

But fince the brain doth lodge the pow'rs of Senfe,
How makes it in the heart thofe paffions fpring?
The mutual love, the kind intelligence [bring.
'Twist heart and brain, this fympathy doth

From the kind heat, which in the heart doth reign,

The fpirits of life do their beginning take; Thefe fpirits of life afcending to the brain, When they come there, the spirits of Senfe do make.

Thefe fpirits of Senfe, in Fantasy's high court,
Judge of the forms of objects, ill or well;
And fo they fend a good or ill report
Down to the heart, where all affections dwell.

If the report be good, it caufeth love,

And longing hope, and well-affured joy: If it be ill, then doth it hatred move, And trembling fear, and vexing griefs annoy.

Yet were these natural affections good,

(For they which want them, blocks or devils be) If reafon in her first perfection stood,

That she might nature's paffions rectify.

SECTION XXIII.

Local Motion.

BESIDES, another motive-power doth arife
Out of the heart, from whofe pure blood do
Spring

The vital fpirits; which, born in arteries,
Continual motion to all parts do bring.

This makes the pulfes beat, and lungs refpire:
This holds the finews like a bridle's reins;
And makes the Body to advance, retire,

To turn, or ftop, as the them flacks or ftrains.

Thus the Soul tunes the Body's inftruments, Thefe harmonies fhe makes with life and fenfe; The organs fit are by the body lent,

But th' actions flow from the Soul's influence.

SECTION XXIV.

The intellectual Powers of the Soul.

But now I have a will, yet want a wit,

T'exprefs the working of the wit and will; Which, though their root be to the body knit, Ufe not the body, when they use their skill. Thefe pow'rs the nature of the Soul declare, For to man's Soul thefe only proper be; For on the earth no other wights there are That have these heav'nly powers, but only we.

SECTION XXV.

Wit, Refon, Underfanding, Opinion, Judgment,
Wisdom.

THE Wit, the pupil of the Soul's clear eye,
And in man's world the only thining star,

Looks in the mirror of the fantasy,

Where all the gath'rings of the fenfes are.

From thence this pow'r the fhapes of things abftracts,

And them within her paffive part receives, Which are enlight'ned by that part which acts; And fo the forms of fingle things perceives.

But after, by difcourfing to and fro,

Anticipating, and comparing things, She doth all univerfal natures know,

And all effects into their caufes bring.

When she rates things, and moves from ground to ground,

The name of Reason fhe obtains by this: But when by Reason fhe the truth hath found, And flandeth fix'd, the Understanding is

When her affent fhe lightly doth incline
To either part, the his opinion's light:
But when the doth by principles define

A certain truth, the hath true Judgment's fight

And as from fenfes Reafon's work doth fpring, So many Reafons Understanding gain; And many Understandings knowledge bring; And by much knowledge, Wisdom we obtza. So, many stairs we muft afcend upright,

Ere we attain to Wisdom's high degree: So doth this earth eclipfe our Reafon's light, Which elfe (in inftants) would like angels fet.

SECTION XXVI.
Innate Ideas in the Soul.

YET hath the Soul a dowry natural,
And fparks of light, fome common things to f
Not being a blank where naught is writ at
But what the writer will, may written be

For Nature in man's heart her laws doth per,

Prefcribing truth to wit, and good to will; Which do accufe, or elfe excufe all men,

For ev'ry thought or practice, good or 1:

And yet thefe fparks grow almost infinite,

Making the world, and all therein, their As fire fo fpreads, as no place holdeth it,

Being nourish'd ftill with new fupplies of

And though these sparks were almoft que with fin,

Yet they whom that just One hath juftily'd, Have them increas'd with heav'nly light with And like the widow's oil, ftill multiply'd