The original, nature, and immortality of the soul a poem : with an introduction concerning humane knowledge / written by Sir John Davies ... ; with a prefatory account concerning the author and poem.
Nosce teipsum
Davies, John, Sir, 1569-1626.
1697
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The original, nature, and immortality of the soul a poem : with an introduction concerning humane knowledge / written by Sir John Davies ... ; with a prefatory account concerning the author and poem.
Nosce teipsum
Davies, John, Sir, 1569-1626.
Tate, Nahum, 1652-1715.
[32], 108 p.
Printed for W. Rogers ...,
London :
1697.
Epistle dedicatory signed by the editor: N. Tate.
Originally published in 1599 with title: Nosce teipsum.
Reproduction of original in Cambridge University Library.
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eng
Soul.
Immortality.
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THE
Original
,
Nature
,
and
Immortality
OF
THE
SOUL
.
THE
Original
,
Nature
,
and
Immortality
OF
THE
SOUL
.
A
POEM
.
With
an
Introduction
concerning
Humane
Knowledge
.
Written
by
Sir
JOHN
DAVIES
,
Attorney-General
to
Q.
Elizabeth
.
With
a
Prefatory
Account
concerning
the
Author
and
Poem
.
LONDON
:
Printed
for
W.
Rogers
,
at
the
Sun
against
St.
Dunstan's
Church
in
Fleet
street
.
1697.
To
His
EXCELLENCY
The
Right
Honourable
CHARLES
,
Earl
of
Dorset
and
Middlesex
,
One
of
the
Lords
Justices
of
England
,
Knight
of
the
Most
Noble
Order
of
the
Garter
,
&c.
MY
LORD
,
I
Was
oblig'd
to
Your
Lordship
for
the
first
sight
I
had
of
this
Poem
;
Your
Lordship
was
then
pleas'd
to
express
some
Commendation
of
it
.
Since
that
time
I
have
waited
an
Opportunity
of
getting
it
Publish'd
in
a
more
convenient
and
portable
Volume
;
the
Subject-matter
being
of
that
Importance
to
every
Person
,
as
requir'd
its
being
made
a
Manual
for
People
to
carry
about
them
.
Nor
can
my
Pains
and
Care
herein
be
unacceptable
to
Your
Lordship
,
who
are
not
only
the
Patron
of
the
Muses
,
but
of
Publick
Good
in
all
kinds
.
The
Book
has
a
just
Claim
to
Your
Lordship's
Protection
,
both
for
the
Solidity
of
Judgment
,
and
extraordinary
Genius
that
appear
in
it
.
'T
is
the
Portraicture
of
a
Humane
Soul
in
the
Perfection
of
its
Faculties
and
Operations
(
so
far
as
its
present
State
is
capable
of
,
)
which
naturally
directed
me
where
I
ought
to
present
it
.
But
as
Justice
engag'd
me
in
this
Address
,
I
must
upon
all
Occasions
confess
my
Obligations
to
Your
Lordship
,
and
particularly
for
placing
me
in
His
Majesty's
Service
;
a
Favour
which
I
had
not
the
Presumption
to
seek
.
I
was
conscious
how
short
I
came
of
my
Predecessors
in
Performances
of
Wit
and
Diversion
;
and
therefore
,
as
the
best
means
I
had
of
justifying
Your
Lordship's
Kindness
,
employ'd
my Self
in
publishing
such
Poems
as
might
be
useful
in
promoting
Religion
and
Morality
.
But
how
little
I
have
consulted
my
immediate
Interest
in
so
doing
,
I
am
severely
sensible
.
I
engaged
in
the
Service
of
the
Temple
at
my
own
Expence
,
while
Others
made
their
profitable
Markets
on
the
Stage
.
This
,
I
confess
,
may
seem
improper
in
a
Dedication
,
especially
where
I
have
so
large
a
Field
of
Panegyrick
before
me
.
But
Your
Lordship's
Character
,
by
Consent
of
Mankind
,
is
above
all
our
Encomiums
;
and
Persons
of
greatest
Worth
and
Accomplishments
are
always
least
fond
of
their
own
Praises
.
I
shall
therefore
only
mention
the
business
of
my
present
Waiting
on
Your
Lordship
.
I
have
here
got
a
useful
Poem
Reprinted
,
and
beg
to
have
it
Recommended
to
every
Body's
perusal
by
Your
Lordship's
Acceptance
of
it
;
desiring
only
from
its
Readers
the
same
Candour
Your
Lordship
has
been
pleas'd
to
use
,
in
making
some
Allowances
for
the
time
in
which
it
was
written
.
Nor
will
the
Author
often
have
Occasion
for
Favour
;
in
the
main
he
will
need
only
to
have
Justice
done
him
.
But
I
will
not
forestal
the
business
of
the
ensuing
Preface
,
written
by
an
Ingenious
and
Learned
Divine
;
who
has
both
done
Right
to
the
great
Manes
of
the
Author
,
and
made
some
Amends
for
this
Unpolish'd
Address
from
me
,
who
am
only
Ambitious
of
professing
my self
with
utmost
Zeal
and
Gratitude
,
MY
LORD
,
Your
LORDSHIP
's
Most
Humble
,
most
Oblig'd
and
Devoted
Servant
,
N.
TATE
.
PREFACE
TO
Sir
John
Davies's
Poem
.
THERE
is
a
natural
Love
and
Fondness
in
English-men
for
whatever
was
done
in
the
Reign
of
Q.
Elizabeth
;
we
look
upon
her
Time
as
our
Golden
Age
;
and
the
Great
Men
who
lived
in
it
,
as
our
chiefest
Hero's
of
Virtue
,
and
greatest
Examples
of
Wisdom
,
Courage
,
Integrity
and
Learning
.
Among
many
others
,
the
Author
of
this
Poem
merits
a
lasting
Honour
;
for
,
as
he
was
a
most
Eloquent
Lawyer
,
so
,
in
the
Composition
of
this
Piece
,
we
admire
him
for
a
good
Poet
,
and
exact
Philosopher
.
'T
is
not
Rhyming
that
makes
a
Poet
,
but
the
true
and
impartial
representing
of
Virtue
and
Vice
,
so
as
to
instruct
Mankind
in
Matters
of
greatest
Importance
.
And
this
Observation
has
been
made
of
our
Countrymen
,
That
Sir
John
Suckling
wrote
in
the
most
Courtly
and
Gentleman-like
Style
;
Waller
in
the
most
sweet
and
flowing
Numbers
;
Denham
with
the
most
Accurate
Judgment
and
Correctness
;
Cowley
with
Pleasing
Softness
,
and
Plenty
of
Imagination
:
None
ever
utter'd
more
Divine
Thoughts
than
Mr.
Herbert
;
none
more
Philosophical
than
Sir
John
Davies
.
His
Thoughts
are
moulded
into
easie
and
significant
Words
;
his
Rhymes
never
mislead
the
Sense
,
but
are
led
and
govern'd
by
it
:
So
that
in
reading
such
Useful
Performances
,
the
Wit
of
Mankind
may
be
refin'd
from
its
Dross
,
their
Memories
furnish'd
with
the
best
Notions
,
their
Judgments
strengthen'd
,
and
their
Conceptions
enlarg'd
,
by
which
means
their
Mind
will
be
rais'd
to
the
most
perfect
Ideas
it
is
capable
of
in
this
Degenerate
State.
But
as
others
have
labour'd
to
carry
out
our
Thoughts
,
and
to
entertain
them
with
all
manner
of
Delights
Abroad
;
'T
is
the
peculiar
Character
of
this
Author
,
that
he
has
taught
us
(
with
Antoninus
)
to
meditate
upon
our selves
;
that
he
has
disclos'd
to
us
greater
Secrets
at
Home
;
Self-Reflection
being
the
only
Way
to
Valuable
and
True
Knowledge
,
which
consists
in
that
rare
Science
of
a
Man's
Self
,
which
the
Moral
Philosopher
loses
in
a
Crowd
of
Definitions
,
Divisions
and
Distinctions
:
The
Historian
cannot
find
it
amongst
all
his
Musty
Records
,
being
far
better
acquainted
with
the
Transactions
of
a
1000
years
past
,
than
with
the
present
Age
,
or
with
Himself
:
The
Writer
of
Fables
and
Romances
wanders
from
it
,
in
following
the
Delusions
of
a
Wild
Fancy
,
Chimera's
and
Fictions
that
do
not
only
exceed
the
Works
,
but
also
the
Possibility
of
Nature
.
Whereas
the
Resemblance
of
Truth
is
the
utmost
Limit
of
Poetical
Liberty
,
which
our
Author
has
very
religiously
observ'd
;
for
he
has
not
only
placed
and
connected
together
the
most
Amiable
Images
of
all
those
Powers
that
are
in
our
Souls
,
but
he
has
furnish'd
and
squar'd
his
Matter
like
a
True
Philosopher
;
that
is
,
he
has
made
both
Body
and
Soul
,
Colour
and
Shadow
of
his
Poem
out
of
the
Store-house
of
his
own
Mind
,
which
gives
the
whole
Work
a
Real
and
Natural
Beauty
;
when
that
which
is
borrow'd
out
of
Books
(
the
Boxes
of
Counterfeit
Complexion
)
shews
Well
or
Ill
as
it
has
more
or
less
Likeness
to
the
Natural
.
But
our
Author
is
beholding
to
none
but
Himself
;
and
by
knowing
himself
thoroughly
,
he
has
arriv'd
to
know
much
;
which
appears
in
his
admirable
Variety
of
well-chosen
Metaphors
and
Similitudes
that
cannot
be
found
within
the
compass
of
a
narrow
Knowledge
.
For
this
reason
the
Poem
,
on
account
of
its
intrinsick
Worth
,
would
be
as
lasting
as
the
Iliad
,
or
the
Aeneid
,
if
the
Language
't
is
wrote
in
were
as
Immutable
as
that
of
the
Greeks
and
Romans
.
Now
it
wou'd
be
of
great
benefit
to
the
Beau's
of
our
Age
to
carry
this
Glass
in
their
Pocket
,
whereby
they
might
learn
to
Think
,
rather
than
Dress
well
:
It
would
be
of
use
also
to
the
Wits
and
Virtuoso's
to
carry
this
Antidote
about
them
against
the
Poyson
they
have
suck'd
in
from
Lucretius
or
Hobbs
.
This
would
acquaint
them
with
some
Principles
of
Religion
;
for
in
Old
Times
the
Poets
were
their
Divines
,
and
exercised
a
kind
of
Spiritual
Authority
amongst
the
People
.
Verse
in
those
Days
was
the
Sacred
Stile
,
the
Stile
of
Oracles
and
Laws
.
The
Vows
and
Thanks
of
the
People
were
recommended
to
their
Gods
in
Songs
and
Hymns
.
Why
may
they
not
retain
this
Privilege
?
for
if
Prose
should
contend
with
Verse
,
't
would
be
upon
unequal
Terms
,
and
(
as
it
were
)
on
Foot
against
the
Wings
of
Pegasus
.
With
what
Delight
are
we
touch'd
in
hearing
the
Stories
of
Hercules
,
Achilles
,
Cyrus
,
and
Aeneas
?
Because
in
their
Characters
we
have
Wisdom
,
Honour
,
Fortitude
,
and
Justice
,
set
before
our
Eyes
.
'T
was
Plato's
Opinion
,
That
if
a
Man
cou'd
see
Virtue
,
he
wou'd
be
strangely
enamour'd
on
her
Person
.
Which
is
the
Reason
why
Horace
and
Virgil
have
continued
so
long
in
Reputation
,
because
they
have
Drawn
her
in
all
the
Charms
of
Poetry
.
No
Man
is
so
senseless
of
Rational
Impressions
,
as
not
to
be
wonderfully
affected
with
the
Pastorals
of
the
Ancients
,
when
under
the
Stories
of
Wolves
and
Sheep
,
they
describe
the
Misery
of
People
under
Hard
Masters
,
and
their
Happiness
under
Good.
So
the
bitter
but
wholsome
lambick
was
wont
to
make
Villany
blush
;
the
Satyr
incited
Men
to
laugh
at
Folly
;
the
Comedian
chastised
the
Common
Errors
of
Life
;
and
the
Tragedian
made
Kings
afraid
to
be
Tyrants
,
and
Tyrants
to
be
their
own
Tormentors
.
Wherefore
,
as
Sir
Philip
Sidney
said
of
Chaucer
,
That
he
knew
not
which
he
should
most
wonder
at
,
either
that
He
in
his
dark
Time
should
see
so
distinctly
,
or
that
We
in
this
clear
Age
should
go
so
stumblingly
after
him
;
so
may
we
marvel
at
and
bewail
the
low
Condition
of
Poetry
now
,
when
in
our
Plays
scarce
any
one
Rule
of
Decorum
is
observed
,
but
in
the
space
of
two
Hours
and
an
half
we
pass
through
all
the
Fits
of
Bethlem
;
in
one
Scene
we
are
all
in
Mirth
,
in
the
next
we
are
sunk
into
Sadness
;
whilst
even
the
most
labour'd
Parts
are
commonly
starv'd
for
want
of
Thought
,
a
confused
heap
of
Words
,
and
empty
Sound
of
Rhyme
.
This
very
Consideration
should
advance
the
Esteem
of
the
following
Poem
,
wherein
are
represented
the
various
Movements
of
the
Mind
;
at
which
we
are
as
much
transported
as
with
the
most
excellent
Scenes
of
Passion
in
Shakespear
,
or
Fletcher
:
For
in
this
,
as
in
a
Mirrour
(
that
will
not
Flatter
)
we
see
how
the
Soul
Arbitrates
in
the
Understanding
upon
the
various
Reports
of
Sense
,
and
all
the
Changes
of
Imagination
:
How
compliant
the
Will
is
to
her
Dictates
,
and
obeys
her
as
a
Queen
does
her
King.
At
the
same
time
acknowledging
a
Subjection
,
and
yet
retaining
a
Majesty
.
How
the
Passions
more
at
her
Command
,
like
a
well-disciplined
Army
;
from
which
regular
Composure
of
the
Faculties
,
all
operating
in
their
proper
Time
and
Place
,
there
arises
a
Complacency
upon
the
whole
Soul
,
that
infinitely
transcends
all
other
Pleasures
.
What
deep
Philosophy
is
this
!
to
discover
the
Process
of
God's
Art
in
fashioning
the
Soul
of
Man
after
his
own
Image
;
by
remarking
how
one
part
moves
another
,
and
how
those
Motions
are
vary'd
by
several
positions
of
each
Part
,
from
the
first
Springs
and
Plummets
,
to
the
very
Hand
that
points
out
the
visible
and
last
Effects
.
What
Eloquence
and
Force
of
Wit
to
convey
these
profound
Speculations
in
the
easiest
Language
,
expressed
in
Words
so
vulgarly
received
,
that
they
are
understood
by
the
meanest
Capacities
.
For
the
Poet
takes
care
in
every
Line
to
satisfy
the
Understandings
of
Mankind
:
He
follows
Step
by
Step
the
workings
of
the
Mind
from
the
first
Strokes
of
Sense
,
then
of
Fancy
,
afterwards
of
Judgment
,
into
the
Principles
both
of
Natural
and
Supernatural
Motives
:
Hereby
the
Soul
is
made
intelligible
,
which
comprehends
all
things
besides
;
the
boundless
Tracks
of
Sea
and
Land
,
and
the
vaster
Spaces
of
Heaven
;
that
Vital
Principle
of
Action
,
which
has
always
been
busied
in
Enquiries
abroad
,
is
now
made
known
to
its
self
;
insomuch
that
we
may
find
out
what
we
our selves
are
,
from
whence
we
came
,
and
whither
we
must
go
;
we
may
perceive
what
noble
Guests
those
are
,
which
we
lodge
in
our
Bosoms
,
which
are
nearer
to
us
than
all
other
things
,
and
yet
nothing
further
from
our
Acquaintance
.
But
here
all
the
Labyrinths
and
Windings
of
the
Humane
Frame
are
laid
open
:
'T
is
seen
by
what
Pullies
and
Wheels
the
Work
is
carry'd
on
,
as
plainly
as
if
a
Window
were
opened
into
our
Breast
:
For
it
is
the
Work
of
God
alone
to
create
a
Mind
.
—
The
next
to
this
is
to
shew
how
its
Operations
are
perform'd
.
UPON
THE
Present
Corrupted
State
OF
POETRY
.
IN
happy
Ages
past
,
when
Justice
reign'd
,
The
Muses
too
their
Dignity
maintain'd
;
Were
only
then
in
Shrines
and
Temples
found
,
With
Innocence
instead
of
Lawrel
crown'd
;
Anthems
and
Hallelujahs
did
resound
.
In
these
Seraphick
Tasks
their
hours
they
pass'd
,
Pious
as
Sybil's
,
and
as
Vestals
,
chast
They
justly
then
were
stil'd
the
Sacred
Nine
,
Nor
were
the
Heav'n-born
Graces
more
Divine
.
Like
them
with
Heav'n
they
did
Alliance
claim
,
And
wisest
Kings
their
Votaries
became
:
Who
,
though
by
Art
and
Nature
form'd
to
Reign
,
Their
Homage
paid
amongst
the
Muses
Train
:
They
thought
Extent
of
Empire
less
Renown
,
And
priz'd
their
Poet's
Wreath
above
their
Prince's
Crown
.
Heav'ns
Praise
was
then
the
only
Theme
of
Verse
,
Which
Kings
of
Earth
were
honour'd
to
rehearse
.
Their
Songs
did
then
fair
Salem's
Temple
fill
,
And
Sion
was
the
Muses
Sacred
Hill.
At
length
,
transplanted
from
the
Holy
Land
,
To
Pagan
Regions
pass'd
the
Sacred
Band
;
In
Greece
they
settled
,
but
with
lessen'd
Grace
,
And
chang'd
their
Manners
as
they
chang'd
their
Place
.
Here
Poetry
,
beginning
to
decline
,
First
mingled
Humane
Praises
with
Divine
.
Yet
still
they
sung
alone
some
Worthy's
Name
,
And
only
gave
restoring
Hero's
Fame
.
But
grew
at
last
a
mercenary
Trade
,
The
gift
of
heav'n
the
price
of
Gold
was
made
.
Brib'd
Poets
with
Encomiums
did
pursue
The
worst
of
Men
,
and
prais'd
their
Vices
too
.
They
gave
destroying
Tyrants
most
Applause
,
Who
shed
most
Blood
,
regardless
of
their
Cause
.
If
meerly
to
Destroy
can
merit
Fame
;
Famines
and
Plauges
the
larger
Trophies
claim
.
But
this
and
worse
,
with
our
licentious
Times
Compar'd
,
in
Poets
were
but
Venial
Crimes
.
That
Poetry
which
did
at
first
inspire
Coelestial
Rapture
,
and
Seraphick
Fire
,
Her
Talent
in
Hell's
Service
now
employs
,
The
Prostitute
and
Bawd
of
Sensual
Joys
.
On
Mischief's
side
engages
all
her
Charms
,
Against
Religion
her
Offensive
Arms
:
Whilst
Lust
,
Extortion
,
Sacrilege
pass
free
,
She
points
her
Satyr
,
Virtue
,
against
Thee
,
And
turns
on
Heav'n
its
own
Artillery
.
But
Wit
's
fair
Stream
when
from
its
genuine
Course
Constrain'd
,
runs
muddy
and
with
lessen'd
Force
.
Our
Poets
,
when
Deserters
they
became
To
Virtue
's
Cause
,
declin'd
as
much
in
Fame
.
That
Curse
was
on
the
lewd
Apostates
sent
,
Who
,
as
they
grew
Debauch'd
,
grew
Impotent
.
Wit
's
short-liv'd
Off-springs
in
our
later
Times
Confess
too
plain
their
vicious
Parents
Crimes
.
No
Spencer's
Strength
,
or
Davies
,
who
sustain'd
Wit
's
Empire
when
Divine
Eliza
reign'd
.
But
sure
,
when
Foreign
Toils
will
time
allow
Our
Age's
Hydra-Vices
to
subdue
,
Victorious
William's
Piety
will
chase
From
these
infested
Realms
th'
Infernal
Race
;
And
,
when
Alarms
of
War
are
heard
no
more
,
With
Europe's
Peace
the
Muse's
State
restore
.
THE
Author's
Dedication
TO
Q.
ELIZABETH
.
TO
that
clear
Majesty
,
which
in
the
North
,
Doth
,
like
another
Sun
,
in
Glory
rise
,
Which
standeth
fix'd
,
yet
spreads
her
Heavenly
Worth
;
Load-stone
to
Hearts
,
and
Load
star
to
all
Eyes
.
Like
Heaven
in
All
,
like
Earth
in
this
alone
,
That
though
great
States
by
her
support
do
stand
;
Yet
she
her self
supported
is
of
none
,
But
by
the
Finger
of
the
Almighty's
Hand
.
To
the
divinest
and
the
richest
Mind
,
Both
by
Art's
Purchase
,
and
by
Nature's
Dower
,
That
ever
was
from
Heaven
to
Earth
confin'd
,
To
shew
the
utmost
of
a
Creature
's
Power
:
To
that
great
Spring
,
which
doth
great
Kingdom
's
move
;
The
sacred
Spring
'
,
whence
Right
and
Honour
streams
,
Distilling
Virtue
,
shedding
Peace
and
Love
,
In
every
Place
,
as
Cynthia
sheds
her
Beams
:
I
offer
up
some
Sparkles
of
that
Fire
,
Whereby
we
reason
,
live
,
and
move
,
and
be
,
These
Sparks
by
Nature
evermore
aspire
,
Which
makes
them
now
to
such
a
Highness
flee
.
Fair
Soul
,
since
to
the
fairest
Body
joyn'd
,
You
give
such
lively
Life
,
such
quickning
Power
,
And
Influence
of
such
Celestial
Kind
,
As
keeps
it
still
in
Youth's
immortal
Flower
:
As
where
the
Sun
is
present
all
the
Year
,
And
never
doth
retire
his
golden
Ray
,
Needs
must
the
Spring
be
everlasting
there
,
And
every
Season
like
the
Month
of
May.
O
many
,
many
Years
may
you
remain
A
happy
Angel
to
this
happy
Land
:
Long
,
long
may
you
on
Earth
our
Empress
reign
,
E're
you
in
Heaven
a
glorious
Angel
stand
.
Stay
long
(
sweet
Spirit
)
e're
thou
to
Heaven
depart
,
Who
mak'st
each
Place
a
Heaven
wherein
thou
art
.
Her
MAJESTY'
's
Devoted
Subject
and
Servant
,
JOHN
DAVIES
.
July
11.
1592.
THE
CONTENTS
.
THE
Introduction
to
Humane
Knowledge
.
Page
1
Of
the
Original
,
Nature
,
and
Immortality
of
the
Soul.
11
Sect.
I.
That
the
Soul
is
a
Thing
subsisting
by
its
self
and
has
proper
Operations
without
the
Body
.
16
Sect.
II.
That
the
Soul
is
more
than
a
Perfection
,
or
Reflection
of
the
Sense
.
22
Sect.
III.
That
the
Soul
is
more
than
the
Temperature
of
the
Humours
of
the
Body
.
26
Sect.
IV.
That
the
Soul
is
a
Spirit
.
28
Sect.
V.
Erroneous
Opinions
of
the
Creation
of
Souls
.
33
Sect.
VI.
That
the
Soul
is
not
ex
Traduce
.
35
Sect.
VII
.
Reasons
drawn
from
Nature
.
37
Sect.
VIII
.
Reasons
drawn
from
Divinity
.
40
Sect.
IX
.
Why
the
Soul
is
united
to
the
Body
.
48
Sect.
X.
In
what
Manner
the
Soul
is
united
to
the
Body
.
49
Sect.
XI
.
How
the
Soul
exercises
her
Powers
in
the
Body
.
51
Sect.
XII
.
The
Vegetative
Power
of
the
Soul.
52
Sect.
XIII
.
The
Power
of
Sense
.
53
Sect.
XIV
.
Seeing
.
54
Sect.
XV.
Hearing
.
56
Sect.
XVI
.
Taste
.
58
Sect
XVII
.
Smelling
.
ibid.
Sect.
XVIII
.
Feeling
.
59
Sect.
XIX
.
Of
the
Imagination
,
or
Common
Sense
.
60
Sect.
XX.
Fantasy
.
61
Sect.
XXI
.
Sensitive
Memory
.
62
Sect.
XXII
.
The
Passion
of
the
Sense
.
63
Sect.
XXIII
.
Local
Motion
.
64
Sect.
XXIV
.
The
Intellectual
Powers
of
the
Soul.
65
Sect.
XXV
.
Wit
,
Reason
,
Vnderstanding
,
Opinion
,
Judgment
,
Wisdom
.
66
Sect.
XXVI
.
Innate
Ideas
in
the
Soul.
67
Sect.
XXVII
.
The
Power
of
Will
,
and
Relation
between
the
Wit
and
Will.
68
Sect.
XXVIII
.
The
Intellectual
Memory
.
70
Sect.
XXIX
.
The
Dependency
of
the
Soul's
Faculties
upon
each
Other
.
ibid.
Sect.
XXX
.
That
the
Soul
is
Immortal
,
proved
by
several
Reasons
.
73
Sect.
XXXI
.
That
the
Soul
cannot
be
destroy'd
.
89
Sect.
XXXII
.
Objections
against
the
Immortality
of
the
Soul
,
with
their
respective
Answers
.
92
Sect.
XXXIII
.
Three
Kinds
of
Life
,
answerable
to
the
three
Powers
of
the
Soul.
105
Sect.
XXXIV
.
The
Conclusion
.
106
THE
Introduction
.
WHY
did
my
Parents
send
me
to
the
Schools
,
That
I
with
Knowledge
might
enrich
my
Mind
?
Since
the
Desire
to
know
first
made
Men
Fools
,
And
did
corrupt
the
Root
of
all
Mankind
:
For
when
God's
Hand
had
written
in
the
Hearts
Of
Our
first
Parents
all
the
Rules
of
Good
;
So
that
their
Skill
infus'd
surpass'd
all
Arts
That
ever
were
before
,
or
since
the
Flood
.
And
when
their
Reason's
Eye
was
sharp
and
clear
,
And
(
as
an
Eagle
,
can
behold
the
Sun
)
Could
have
approach'd
th'
Eternal
Light
as
near
As
th'
intellectual
Angels
could
have
done
;
Ev'n
then
to
them
the
Spirit
of
Lyes
suggests
,
That
they
were
blind
,
because
they
saw
not
Ill
;
And
breath'd
into
their
incorrupted
Breasts
A
curious
Wish
,
which
did
corrupt
their
Will.
From
that
same
Ill
they
streight
desir'd
to
know
;
Which
Ill
,
being
nought
but
a
Defect
of
Good
,
In
all
God's
Works
the
Devil
could
not
show
,
While
Man
,
their
Lord
,
in
his
Perfection
stood
.
So
that
themselves
were
first
to
do
the
Ill
,
E'er
they
thereof
the
Knowledge
could
attain
;
Like
him
that
knew
not
Poison's
power
to
kill
,
Until
(
by
tasting
it
)
himself
was
slain
.
Ev'n
so
,
by
tasting
of
that
Fruit
forbid
,
Where
they
sought
Knowledge
,
they
did
Error
find
:
Ill
they
desir'd
to
know
,
and
Ill
they
did
;
And
to
give
Passion
Eyes
,
made
Reason
blind
.
For
then
their
Minds
did
first
in
Passion
see
Those
wretched
Shapes
of
Misery
and
Woe
,
Of
Nakedness
,
of
Shame
,
of
Poverty
,
Which
then
their
own
Experience
made
them
know
.
But
then
grew
Reason
dark
,
that
she
no
more
Could
the
fair
Forms
of
Good
and
Truth
discern
:
Batts
they
became
,
who
Eagles
were
before
;
And
this
they
got
by
their
Desire
to
learn.
But
we
,
their
wretched
Off-spring
!
What
do
we
?
Do
not
we
still
taste
of
the
Fruit
forbid
,
While
with
fond
fruitless
Curiosity
,
In
Books
prophane
we
seek
for
Knowledge
hid
?
What
is
this
Knowledge
,
but
the
Sky
stoll'n
Fire
,
For
which
the
Thief
still
chain'd
in
Ice
doth
sit
;
And
which
the
poor
rude
Satyr
did
admire
,
And
needs
would
kiss
,
but
burnt
his
Lips
with
it
?
What
is
it
,
but
the
Cloud
of
empty
Rain
,
Which
,
when
Jove's
Guest
embrac'd
,
he
Monsters
got
?
Or
the
false
Pails
,
which
oft
being
fill'd
with
pain
,
Receiv'd
the
Water
,
but
retain'd
it
not
?
In
fine
;
What
is
it
,
but
the
fiery
Coach
Which
the
Youth
sought
,
and
sought
his
Death
withal
?
Or
the
Boy
's
Wings
,
which
,
when
he
did
approach
The
Sun
's
hot
Beams
,
did
melt
and
let
him
fall
?
And
yet
,
alas
!
when
all
our
Lamps
are
burn'd
,
Our
Bodies
wasted
,
and
our
Spirits
spent
;
When
we
have
all
the
learned
Volumes
turn'd
,
Which
yield
Mens
Wits
both
Help
and
Ornament
;
What
can
we
know
,
or
what
can
we
discern
,
When
Error
clouds
the
Windows
of
the
Mind
?
The
divers
Forms
of
things
how
can
we
learn
,
That
have
been
ever
from
our
Birth-day
blind
?
When
Reason's
Lamp
,
which
(
like
the
Sun
in
Sky
)
Throughout
Man's
little
World
her
Beams
did
spread
,
Is
now
become
a
Sparkle
,
which
doth
lie
Under
the
Ashes
,
half
extinct
and
dead
;
How
can
we
hope
that
through
the
Eye
and
Ear
,
This
dying
Sparkle
,
in
this
cloudy
place
,
Can
recollect
those
Beams
of
Knowledge
clear
,
Which
were
insus'd
in
the
first
Minds
by
Grace
?
So
might
the
Heir
,
whose
Father
hath
,
in
Play
,
Wasted
a
thousand
Pounds
of
ancient
Rent
,
By
painful
earning
of
one
Groat
a
Day
,
Hope
to
restore
the
Patrimony
spent
.
The
Wits
that
div'd
most
deep
,
and
soar'd
most
high
,
Seeking
Man's
Powers
,
have
found
his
Weakness
"
Skill
comes
so
slow
,
and
Life
so
fast
doth
fly
;
(
such
:
"
We
learn
so
little
,
and
forget
so
much
.
For
this
the
wisest
of
all
Moral
Men
Said
,
he
knew
nought
,
but
that
he
nought
did
know
.
And
the
great
mocking
Master
mock'd
not
then
,
When
he
said
,
Truth
was
buried
here
below
.
For
how
may
we
to
Other
Things
attain
,
When
none
of
us
his
own
Soul
understands
?
For
which
the
Devil
mocks
our
curious
Brain
,
When
,
Know
thy Self
,
his
Oracle
commands
.
For
why
should
we
the
busy
Soul
believe
,
When
boldly
she
concludes
of
that
and
this
;
When
of
her
self
she
can
no
Judgment
give
,
Nor
how
,
nor
whence
,
nor
where
,
nor
what
she
is
?
All
things
without
,
which
round
about
we
see
,
We
seek
to
know
,
and
have
therewith
to
do
:
But
that
whereby
we
reason
,
live
and
be
,
Within
our selves
,
we
Strangers
are
thereto
.
We
seek
to
know
the
moving
of
each
Sphere
,
And
the
strange
Cause
o'
th'
Ebbs
and
Floods
of
Nile
;
But
of
that
Clock
which
in
our
Breasts
we
bear
,
The
subtile
Motions
we
forget
the
while
.
We
that
acquaint
our selves
with
ev'ry
Zone
,
And
pass
the
Tropicks
,
and
behold
each
Pole
;
When
we
come
home
,
are
to
our
selves
unknown
,
And
unacquainted
still
with
our
own
Soul.
We
study
Speech
,
but
others
we
persuade
;
We
Leech-craft
learn
,
but
others
cure
with
it
:
W'interpret
Laws
which
other
Men
have
made
,
But
read
not
those
which
in
our
Hearts
are
writ
.
Is
it
because
the
Mind
is
like
the
Eye
,
Through
which
it
gathers
Knowledge
by
degrees
;
Whose
Rays
reflect
not
,
but
spread
outwardly
;
Not
seeing
it self
,
when
other
things
it
sees
?
No
,
doubtless
;
for
the
Mind
can
backward
cast
upon
her self
,
her
understanding
Light
;
But
she
is
so
corrupt
,
and
so
defac'd
,
As
her
own
Image
doth
her self
afright
.
As
is
the
Fable
of
the
Lady
fair
,
Which
for
her
Lust
was
turn'd
into
a
Cow
;
When
thirsty
,
to
a
Stream
she
did
repair
,
And
saw
her self
transform'd
she
wist
not
how
;
At
first
she
startles
,
then
she
stands
amaz'd
;
At
last
with
Terrour
she
from
thence
doth
fly
,
And
loaths
the
wat'ry
Glass
wherein
she
gaz'd
,
And
shuns
it
still
,
although
for
Thirst
she
die
.
Ev'n
so
Man's
Soul
,
which
did
God's
Image
bear
;
And
was
at
first
fair
,
good
,
and
spotless
pure
;
Since
with
her
Sins
,
her
Beauties
blotted
were
,
Doth
,
of
all
Sights
,
her
own
Sight
least
endure
:
For
ev'n
at
first
Reflection
she
espies
Such
strange
Chimera's
,
and
such
Monsters
there
;
Such
Toys
,
such
Anticks
,
and
such
Vanities
,
As
she
retires
and
shrinks
for
Shame
and
Fear
.
And
as
the
Man
loves
least
at
Home
to
be
,
That
hath
a
sluttish
House
,
haunted
with
Sprites
;
lights
.
So
she
,
impatient
her
own
Faults
to
see
,
Turns
from
her
self
,
and
in
strange
things
de
.
For
this
▪
few
know
themselves
:
For
Merchants
broke
,
View
their
Estate
with
Discontent
and
Pain
;
And
Seas
as
troubled
,
when
they
do
revoke
Their
slowing
Waves
into
themselves
again
.
And
while
the
Face
of
outward
things
we
find
Pleasing
and
fair
,
agreeable
and
sweet
,
These
things
transport
,
and
carry
out
the
Mind
,
That
with
her self
,
the
Mind
can
never
meet
.
Yet
if
Affliction
once
her
Wars
begin
,
And
threat
the
feebler
Sense
with
Sword
and
Fire
,
The
Mind
contracts
her self
,
and
shrinketh
in
,
And
to
her self
she
gladly
doth
retire
;
As
Spiders
touch'd
,
seek
their
Web's
inmost
part
;
As
Bees
in
Storms
,
back
to
their
Hives
return
;
As
Blood
in
danger
,
gathers
to
the
Heart
;
As
Men
seek
Towns
,
when
Foes
the
Country
burn
.
If
ought
can
teach
us
ought
,
Affliction
's
Looks
(
Making
us
pry
into
our selves
so
near
)
Teach
us
to
know
our selves
,
beyond
all
Books
,
Or
all
the
learned
Schools
that
ever
were
.
This
Mistress
lately
pluck'd
me
by
the
Ear
,
And
many
a
Golden
Lesson
hath
me
taught
;
Hath
made
my
Senses
quick
,
and
Reason
clear
;
Reform'd
my
Will
,
and
rectify'd
my
Thought
.
So
do
the
Winds
and
Thunders
cleanse
the
Air
:
So
working
Seas
settle
and
purge
the
Wine
:
So
lopp'd
and
pruned
Trees
do
flourish
fair
:
So
doth
the
Fire
the
drossy
Gold
refine
.
Neither
Minerva
,
nor
the
learned
Muse
,
Nor
Rules
of
Art
,
nor
Precepts
of
the
Wise
Could
in
my
Brain
those
Beams
of
Skill
infuse
,
As
but
'
the
glance
of
this
Dame's
angry
Eyes
.
She
within
Lists
my
ranging
Mind
hath
brought
,
That
now
beyond
my self
I
will
not
go
;
My self
am
Centre
of
my
circling
Thought
;
Only
my self
I
study
,
learn
and
know
.
I
know
my
Body
's
of
so
frail
a
kind
,
As
Force
without
,
Fevers
within
can
kill
:
I
know
the
heavenly
Nature
of
my
Mind
,
But
t
is
corrupted
both
in
Wit
and
Will
:
I
know
my
Soul
hath
power
to
know
all
things
,
Yet
is
she
blind
and
ignorant
in
All
:
I
know
I
'm
one
of
Nature's
little
Kings
;
Yet
to
the
least
and
vilest
things
am
thrall
:
I
know
my
Life
's
a
Pain
,
and
but
a
Span
:
I
know
my
Sense
is
mock'd
in
ev'ry
thing
:
And
to
conclude
,
I
know
my self
a
Man
;
Which
is
a
proud
,
and
yet
a
wretched
thing
.
OF
THE
Original
,
Nature
and
Immortality
OF
THE
SOUL
.
THE
Lights
of
Heav'n
(
which
are
the
World
's
fair
Eyes
)
Look
down
into
the
World
,
the
World
to
see
;
And
as
they
turn
,
or
wander
in
the
Skies
,
Survey
all
things
that
on
the
Centre
be
.
And
yet
the
Lights
which
in
my
Tower
do
shine
,
Mine
Eyes
,
which
view
all
Objects
nigh
and
far
,
Look
not
into
this
little
World
of
mine
,
Nor
see
my
Face
,
wherein
they
fixed
are
.
Since
Nature
fails
us
in
no
needful
thing
,
Why
want
I
Means
my
inward
Self
to
see
?
Which
Sight
the
Knowledge
of
my self
might
bring
,
Which
to
true
Wisdom
is
the
first
Degree
.
That
Pow'r
which
gave
me
Eyes
the
World
to
view
,
To
view
my self
infus'd
an
inward
Light
,
Whereby
my
Soul
,
as
by
a
Mirror
true
,
Of
her
own
Form
may
take
a
perfect
Sight
.
But
as
the
sharpest
Eye
discerneth
nought
,
Except
the
Sun-beams
in
the
Air
do
shine
;
So
the
best
Soul
,
with
her
reflecting
Thought
,
Sees
not
her self
,
without
some
Light
Divine
.
O
Light
,
which
mak'st
the
Light
which
makes
the
Day
!
Which
sett'st
the
Eye
without
,
and
Mind
within
;
Lighten
my
Spirit
with
one
clear
heavenly
Ray
,
Which
now
to
view
it Self
doth
first
begin
.
For
her
true
Form
,
how
can
my
Spark
discern
,
Which
,
dim
by
Nature
,
Art
did
never
clear
?
When
the
great
Wits
,
from
whom
all
Skill
we
learn
,
Are
ignorant
both
what
she
is
,
and
where
.
One
thinks
the
Soul
is
Air
;
another
,
Fire
;
Another
,
Blood
diffus'd
about
the
Heart
;
Another
saith
,
the
Elements
conspire
,
And
to
her
Essence
Each
doth
give
a
part
.
Musicians
think
our
Souls
are
Harmonies
;
Physicians
hold
,
that
they
Complexion
's
be
;
Epicures
make
them
Swarms
of
Atomies
,
Which
do
by
chance
into
our
Bodies
flee
.
Some
think
one
gen'ral
Soul
fill's
ev'ry
Brain
,
As
the
bright
Sun
sheds
Light
in
ev'ry
Star
;
And
others
think
the
Name
of
Soul
is
vain
,
And
that
we
only
well
mix'd
Bodies
are
.
In
Judgment
of
her
Substance
thus
they
vary
,
And
vary
thus
in
Judgment
of
her
Seat
;
For
some
her
Chair
up
to
the
Brain
do
carry
,
Some
sink
it
down
into
the
Stomach's
Heat
.
Some
place
it
in
the
Root
of
Life
,
the
Heart
;
Some
in
the
Liver
,
Fountain
of
the
Veins
:
Some
say
,
She
's
all
in
all
,
and
all
in
ev'ry
part
:
Some
say
,
she
's
not
contain'd
,
but
all
contains
.
Thus
these
great
Clerks
their
little
Wisdom
show
,
While
with
their
Doctrines
they
at
Hazard
play
;
Tossing
their
light
Opinions
to
and
fro
,
To
mock
the
Lewd
,
as
learn'd
in
This
as
They.
For
no
craz'd
Brain
could
ever
yet
propound
,
Touching
the
Soul
,
so
vain
and
fond
a
Thought
;
But
some
among
these
Masters
have
been
found
,
Which
in
their
Schools
the
self-same
thing
have
taught
.
God
only
wise
,
to
punish
Pride
of
Wit
,
Among
Men's
Wits
hath
this
Confusion
wrought
;
As
the
proud
Tow'r
,
whose
Points
the
Clouds
did
hit
,
By
Tongues
Confusion
was
to
ruin
brought
.
But
(
Thou
)
which
didst
Man
's
Soul
of
Nothing
make
,
And
when
to
Nothing
it
was
fall'n
again
,
"
To
make
it
new
,
the
Form
of
Man
didst
take
;
"
And
God
with
God
,
becam'st
a
Man
with
Men.
Thou
that
hast
fashion'd
twice
this
Soul
of
ours
,
So
that
she
is
by
double
Title
thine
,
Thou
only
know'st
her
Nature
,
and
her
Pow'rs
;
Her
subtile
Form
,
thou
only
canst
define
.
To
judge
her self
,
she
must
her self
transcend
,
As
greater
Circles
comprehend
the
less
:
But
she
wants
Pow'r
,
her
own
Pow'rs
to
extend
,
As
fetter'd
Men
cannot
their
Strength
express
.
But
thou
bright
Morning-Star
,
thou
Rising
-
Sun
,
Which
in
these
latter
Times
hast
brought
to
Light
Those
Mysteries
,
that
since
the
World
begun
,
Lay
hid
in
Darkness
,
and
Eternal
Night
.
Thou
(
like
the
Sun
)
dost
,
with
an
equal
Ray
,
Into
the
Palace
and
the
Cottage
shine
;
And
shew'st
the
Soul
both
to
the
Clerk
and
Lay
,
By
the
clear
Lamp
of
th'
Oracle
divine
.
This
Lamp
,
through
all
the
Regions
of
my
Brain
,
Where
my
Soul
sits
,
doth
spread
such
Beams
of
Grace
,
As
now
,
methinks
,
I
do
distinguish
plain
,
Each
subtile
Line
of
her
Immortal
Face
.
The
Soul
a
Substance
and
a
Spirit
is
,
Which
God
himself
doth
in
the
Body
make
,
Which
makes
the
Man
,
for
every
Man
from
this
,
The
Nature
of
a
Man
,
and
Name
doth
take
.
And
though
this
Spirit
be
to
th'
Body
knit
,
As
an
apt
Means
her
Pow'rs
to
exercise
,
Which
are
Life
,
Motion
,
Sense
,
and
Will
,
and
Wit
;
Yet
she
survives
,
although
the
Body
dies
.
SECT
.
I.
That
the
Soul
is
a
Thing
subsisting
by
its
self
,
and
has
proper
Operations
without
the
Body
.
SHE
is
a
Substance
,
and
a
real
Thing
;
1.
Which
hath
its
self
an
actual
,
working
Might
;
2.
Which
neither
from
the
Senses
Power
doth
spring
,
3.
Nor
from
the
Body's
Humours
temper'd
right
.
She
is
a
Vine
,
which
doth
no
propping
need
,
To
make
her
spread
her self
,
or
spring
upright
.
She
is
a
Star
,
whose
Beams
do
not
proceed
From
any
Sun
,
but
from
a
Native
Light.
For
when
she
sorts
Things
present
with
Things
past
,
And
thereby
Things
to
come
doth
oft
fore-see
;
When
she
doth
doubt
at
first
,
and
chuse
at
last
,
These
Acts
her
Own
,
without
her
Body
be
.
When
of
the
Dew
,
which
th'
Eye
and
Ear
do
take
From
Flow'rs
abroad
,
and
bring
into
the
Brain
,
She
doth
within
both
Wax
and
Honey
make
:
This
Work
is
her's
,
this
is
her
proper
Pain
.
When
she
from
sundry
Acts
,
one
Skill
doth
draw
;
Gath'ring
from
divers
Fights
,
one
Art
of
War
;
From
many
Cases
like
,
one
Rule
of
Law
:
These
her
Collections
,
not
the
Senses
are
.
When
in
th'
Effects
she
doth
the
Causes
know
;
And
seeing
the
Stream
thinks
where
the
Spring
doth
▪
rise
;
And
seeing
the
Branch
,
conceives
the
Root
below
:
These
things
she
views
,
without
the
Body's
Eyes
.
When
she
,
without
a
Pegasus
,
doth
fly
Swifter
than
Lightning's
Fire
,
from
East
to
West
;
About
the
Centre
,
and
above
the
Sky
,
She
travels
then
,
although
the
Body
rest
.
When
all
her
Works
she
formeth
first
within
,
Proportions
them
,
and
sees
their
perfect
End
,
E'er
she
in
Act
doth
any
Part
begin
:
What
Instruments
doth
then
the
Body
lend
?
When
without
Hands
she
doth
thus
Castles
build
,
Sees
without
Eyes
,
and
without
Feet
doth
run
;
When
she
digests
the
World
,
yet
is
not
fill'd
:
By
her
own
Pow'rs
these
Miracles
are
done
.
When
she
defines
,
argues
,
divides
,
compounds
,
Considers
Virtue
,
Vice
,
and
general
Things
;
And
marrying
divers
Principles
and
Grounds
,
Out
of
their
Match
,
a
true
Conclusion
brings
.
These
Actions
in
her
Closet
,
all
alone
,
(
Retir'd
within
her self
)
she
doth
fulfil
;
Use
of
her
Body's
Organs
she
hath
none
,
When
she
doth
use
the
Pow'rs
of
Wit
and
Will.
Yet
in
the
Body's
Prison
so
she
lies
,
As
through
the
Body's
Windows
she
must
look
,
Her
divers
Powers
of
Sense
to
exercise
,
By
gath'ring
Notes
out
of
the
World
's
great
Book
Nor
can
her self
discourse
or
judge
of
ought
,
But
what
the
Sense
collects
,
and
home
doth
bring
;
And
yet
the
Pow'rs
of
her
discoursing
Thought
,
From
these
Collections
,
is
a
diverse
Thing
.
For
though
our
Eyes
can
nought
but
Colours
see
,
Yet
Colours
give
them
not
their
Pow'r
of
Sight
:
So
,
though
these
Fruits
of
Sense
her
Objects
be
,
Yet
she
discerns
them
by
her
proper
Light.
The
Workman
on
his
Stuff
his
Skill
doth
show
,
And
yet
the
Stuff
gives
not
the
Man
his
Skill
:
Kings
their
Affairs
do
by
their
Servants
know
,
But
order
them
by
their
own
Royal
Will.
So
,
though
this
cunning
Mistress
,
and
this
Queen
,
Doth
,
as
her
Instruments
,
the
Senses
use
,
To
know
all
things
that
are
felt
,
heard
,
or
seen
;
Yet
she
her self
doth
only
judge
and
chuse
.
Ev'n
as
a
prudent
Emperor
,
that
reigns
By
Sovereign
Title
,
over
sundry
Lands
,
Borrows
,
in
mean
Affairs
,
his
Subjects
Pains
,
Sees
by
their
Eyes
,
and
writeth
by
their
Hands
;
But
Things
of
weight
and
consequence
indeed
,
Himself
doth
in
his
Chamber
them
debate
;
Where
all
his
Counsellors
he
doth
exceed
,
As
far
in
Judgment
,
as
he
doth
in
State.
Or
as
the
Man
whom
Princes
do
advance
,
Upon
their
gracious
Mercy-Seat
to
sit
,
Doth
Common
Things
,
of
Course
and
Circumstance
,
To
the
Reports
of
common
Men
commit
:
But
when
the
Cause
it self
must
be
decreed
,
Himself
in
Person
,
in
his
proper
Court
,
To
grave
and
solemn
Hearing
doth
proceed
,
Of
ev'ry
Proof
,
and
ev'ry
By-Report
.
Then
,
like
God's
Angel
,
he
pronounceth
Right
,
And
Milk
and
Honey
from
his
Tongue
doth
flow
:
Happy
are
they
that
still
are
in
his
sight
,
To
reap
the
Wisdom
which
his
Lips
do
sow
.
Right
so
the
Soul
,
which
is
a
Lady
free
,
And
doth
the
Justice
of
her
State
maintain
:
Because
the
Senses
ready
Servants
be
,
Attending
nigh
about
her
Court
,
the
Brain
;
By
them
the
Forms
of
outward
Things
she
learns
,
For
they
return
into
the
Fantasie
,
Whatever
each
of
them
abroad
discerns
;
And
there
inrol
it
for
the
Mind
to
see
.
But
when
she
sits
to
judge
the
Good
and
Ill
,
And
to
discern
betwixt
the
False
and
True
,
She
is
not
guided
by
the
Senses
Skill
,
But
doth
each
thing
in
her
own
Mirror
view
.
Then
she
the
Senses
checks
,
which
oft
do
err
,
And
ev'n
against
their
false
Reports
decrees
;
And
oft
she
doth
condemn
what
they
prefer
;
For
with
a
Pow'r
above
the
Sense
,
she
sees
.
Therefore
no
Sense
the
precious
Joys
conceives
,
Which
in
her
private
Contemplations
be
;
For
then
the
ravish'd
Spirit
th'
Senses
leaves
,
Hath
her
own
Pow'rs
,
and
proper
Actions
free
.
Her
Harmonies
are
sweet
,
and
full
of
Skill
,
When
on
the
Body's
Instruments
she
plays
;
But
the
Proportions
of
the
Wit
and
Will
,
Those
sweet
Accords
are
even
th'
Angels
Lays
.
These
Tunes
of
Reason
are
Amphion's
Lyre
,
Wherewith
he
did
the
Thebane
City
found
:
These
are
the
Notes
wherewith
the
Heavenly
Choir
,
The
Praise
of
him
which
made
the
Heav'n
,
doth
sound
.
Then
her
self-being
Nature
shines
in
This
,
That
she
performs
her
noblest
Works
alone
:
"
The
Work
,
the
Touch-Stone
of
the
Nature
is
;
And
by
their
Operations
,
Things
are
known
.
SECT
.
II.
That
the
Soul
is
more
than
a
Perfection
,
or
Reflection
of
the
Sense
.
ARE
they
not
senseless
then
,
that
think
the
Soul
Nought
but
a
fine
Perfection
of
the
Sense
,
Or
of
the
Forms
which
Fancy
doth
inrol
;
A
quick
Resulting
,
and
a
Consequence
?
What
is
it
then
that
doth
the
Sense
accuse
,
Both
of
false
Judgment
,
and
fond
Appetites
?
What
makes
us
do
what
Sense
doth
most
refuse
,
Which
oft
in
Torment
of
the
Sense
delights
?
Sense
thinks
the
Planets
Spheres
not
much
asunder
:
What
tells
us
then
their
Distance
is
so
far
?
Sense
thinks
the
Lightning
born
before
the
Thunder
:
What
tells
us
then
they
both
together
are
?
When
Men
seem
Crows
far
off
upon
a
Tow'r
,
Sense
saith
,
they
're
Crows
:
What
makes
us
think
them
Men
?
When
we
,
in
Agues
,
think
all
sweet
things
sowre
,
What
makes
us
know
our
Tongue
's
false
Judgment
then
?
What
Pow'r
was
that
,
whereby
Medea
saw
,
And
well
approv'd
,
and
prais'd
the
better
Course
;
When
her
rebellious
Sense
did
so
withdraw
Her
feeble
Pow'rs
,
that
she
pursu'd
the
worse
?
Did
Sense
perswade
Vlysses
not
to
hear
The
Mermaid's
Songs
,
which
so
his
Men
did
please
,
That
they
were
all
perswaded
,
through
the
Ear
,
To
quit
the
Ship
,
and
leap
into
the
Seas
?
Could
any
Pow'r
of
Sense
the
Roman
move
,
To
burn
his
own
Right
Hand
with
Courage
stout
?
Could
Sense
make
Marius
sit
unbound
,
and
prove
The
cruel
Lancing
of
the
knotty
Gout
?
Doubtless
,
in
Man
there
is
a
Nature
found
,
Beside
the
Senses
,
and
above
them
far
;
"
Though
most
Men
being
in
sensual
Pleasures
drown'd
.
It
seems
their
Souls
but
in
their
Senses
are
.
If
we
had
nought
but
Sense
,
then
only
they
Should
have
sound
Minds
,
which
have
their
Senses
sound
:
But
Wisdom
grows
,
when
Senses
do
decay
;
And
Folly
most
in
quickest
Sense
is
found
.
If
we
had
nought
but
Sense
,
each
living
Wight
,
Which
we
call
Brute
,
would
be
more
sharp
than
we
;
As
having
Sense's
apprehensive
Might
,
In
a
more
clear
,
and
excellent
Degree
.
But
they
do
want
that
quick
discoursing
Pow'r
,
Which
doth
in
us
the
erring
Sense
correct
;
Therefore
the
Bee
did
suck
the
painted
Flow'r
,
And
Birds
,
of
Grapes
,
the
cunning
Shadow
peck'd
.
Sense
outsides
knows
,
the
Soul
through
all
things
sees
:
Sense
,
Circumstance
;
She
doth
the
Substance
view
:
Sense
sees
the
Bark
;
but
she
the
Life
of
Trees
:
Sense
hears
the
Sounds
;
but
she
the
Concords
true
.
But
why
do
I
the
Soul
and
Sense
divide
,
When
Sense
is
but
a
Pow'r
,
which
she
extends
;
Which
being
in
divers
parts
diversify'd
,
The
divers
Forms
of
Objects
apprehends
?
This
Power
spreads
outward
,
but
the
Root
doth
grow
In
th'
inward
Soul
,
which
only
doth
perceive
;
For
th'
Eyes
and
Ears
no
more
their
Objects
know
,
Than
Glasses
know
what
Faces
they
receive
.
For
if
we
chance
to
fix
our
Thoughts
elsewhere
,
Though
our
Eyes
open
be
,
we
cannot
see
:
And
if
one
Pow'r
did
not
both
see
and
hear
,
Our
Sights
and
Sounds
would
always
double
be
.
Then
is
the
Soul
a
Nature
,
which
contains
The
Pow'r
of
Sense
,
within
a
greater
Pow'r
;
Which
doth
employ
and
use
the
Sense's
Pains
,
But
sits
and
Rules
within
her
private
Bow'r
.
SECT
.
III.
That
the
Soul
is
more
than
the
Temperature
of
the
Humours
of
the
Body
.
IF
she
doth
then
the
subtile
Sense
excel
,
How
gross
are
they
that
drown
her
in
the
Blood
?
Or
in
the
Body's
Humours
temper'd
well
;
As
if
in
them
such
high
Perfection
stood
?
As
if
most
Skill
in
that
Musician
were
,
Which
had
the
best
,
and
best
tun'd
Instrument
?
As
if
the
Pensil
neat
,
and
Colours
clear
,
Had
Pow'r
to
make
the
Painter
excellent
?
Why
doth
not
Beauty
then
resine
the
Wit
,
And
good
Complexion
rectify
the
Will
?
Why
doth
not
Health
bring
Wisdom
still
with
it
?
Why
doth
not
Sickness
make
Men
brutish
still
.
Who
can
in
Memory
,
or
Wit
,
or
Will
,
Or
Air
,
or
Fire
,
or
Earth
,
or
Water
find
?
What
Alchymist
can
draw
,
with
all
his
Skill
,
The
Quintessence
of
these
out
of
the
Mind
?
If
th'
Elements
which
have
nor
Life
,
nor
Sense
,
Can
breed
in
us
so
great
a
Pow'r
as
this
,
Why
give
they
not
themselves
like
Excellence
,
Or
other
things
wherein
their
Mixture
is
?
If
she
were
but
the
Body's
Quality
,
Then
would
she
be
with
it
sick
,
maim'd
and
blind
:
But
we
perceive
,
where
these
Privations
be
,
An
healthy
,
perfect
,
and
sharp
sighted
Mind
.
If
she
the
Body's
Nature
did
partake
,
Her
Strength
would
with
the
Body's
Strength
decay
:
But
when
the
Body's
strongest
Sinews
slake
,
Then
is
the
Soul
most
active
,
quick
and
gay
.
If
she
were
but
the
Body's
Accident
,
And
her
sole
Being
did
in
it
subsist
,
As
White
in
Snow
,
she
might
her self
absent
,
And
in
the
Body's
Substance
not
be
miss'd
.
But
it
on
her
,
not
she
on
it
depends
;
For
she
the
Body
doth
sustain
and
cherish
:
Such
secret
Pow'rs
of
Life
to
it
she
lends
,
That
when
they
fail
,
then
doth
the
Body
perish
.
Since
then
the
Soul
works
by
her self
alone
,
Springs
not
from
Sense
,
nor
Humours
well
agreeing
,
Her
Nature
is
peculiar
,
and
her
own
;
She
is
a
Substance
,
and
a
perfect
Being
.
SECT
.
IV.
That
the
Soul
is
a
Spirit
.
BVT
though
this
Substance
be
the
Root
of
Sense
,
Sense
knows
her
not
,
which
doth
but
Bodies
know
:
She
is
a
Spirit
,
and
Heav'nly
Influence
,
Which
from
the
Fountain
of
God's
Spirit
doth
flow
.
She
is
a
Spirit
,
yet
not
like
Air
,
or
Wind
;
Nor
like
the
Spirits
about
the
Heart
,
or
Brain
;
Nor
like
those
Spirits
which
Alchymists
do
find
,
When
they
in
ev'ry
thing
seek
Gold
in
vain
.
For
she
all
Natures
under
Heav'n
doth
pass
,
Being
like
those
Spirits
,
which
God's
bright
Face
do
see
;
Or
like
Himself
,
whose
Image
once
she
was
,
Though
now
(
alas
!
)
she
scarce
his
Shadow
be
.
For
of
all
Forms
,
she
holds
the
first
Degree
,
That
are
to
gross
,
material
Bodies
knit
;
Yet
she
her self
is
bodyless
,
and
free
;
And
though
confin'd
,
is
almost
infinite
.
Were
she
a
Body
,
how
could
she
remain
Within
this
Body
,
which
is
less
than
she
?
Or
how
could
she
the
World
's
great
Shape
contain
,
And
in
our
narrow
Breasts
contained
be
?
All
Bodies
are
confin'd
within
some
place
,
But
she
all
Place
within
her self
confines
.
All
Bodies
have
their
Measure
,
and
their
Space
;
But
who
can
draw
the
Soul
's
dimensive
Lines
?
No
Body
can
at
once
two
Forms
admit
,
Except
the
one
the
other
do
deface
;
But
in
the
Soul
ten
thousand
Forms
do
sit
,
And
none
intrudes
into
her
Neighbour's
Place
.
All
Bodies
are
with
other
Bodies
fill'd
,
But
she
receives
both
Heav'n
and
Earth
together
:
Nor
are
their
Forms
by
rash
Encounter
spill'd
,
For
there
they
stand
,
and
neither
toucheth
either
.
Nor
can
her
wide
Embracements
filled
be
;
For
they
that
most
and
greatest
things
embrace
,
Enlarge
thereby
their
Mind's
Capacity
,
As
Streams
enlarg'd
,
enlarge
the
Channel
's
Space
.
All
things
receiv'd
,
do
such
Proportion
take
,
As
those
things
have
,
wherein
they
are
receiv'd
:
So
little
Glasses
little
Faces
make
,
And
narrow
Webs
on
narrow
Frames
are
weav'd
.
Then
what
vast
Body
must
we
make
the
Mind
,
Wherein
are
Men
,
Beasts
,
Trees
,
Towns
,
Seas
and
Lands
;
And
yet
each
thing
a
proper
Place
doth
find
,
And
each
thing
in
the
true
Proportion
stands
?
Doubtless
,
this
could
not
be
,
but
that
she
turns
Bodies
to
Spirits
,
by
Sublimation
strange
;
As
Fire
converts
to
Fire
the
things
it
burns
;
As
we
our
Meats
into
our
Nature
change
.
From
their
gross
Matter
she
abstracts
the
Forms
,
And
draws
a
kind
of
Quintessence
from
things
;
Which
to
her
proper
Nature
she
transforms
,
To
bear
them
light
on
her
Celestial
Wings
.
This
doth
she
,
when
,
from
things
particular
,
She
doth
abstract
the
universal
Kinds
,
Which
bodyless
and
immaterial
are
,
And
can
be
only
lodg'd
within
our
Minds
.
And
thus
,
from
divers
Accidents
and
Acts
,
Which
do
within
her
Observation
fall
,
She
Goddesses
,
and
Pow'rs
divine
abstracts
;
As
Nature
,
Fortune
,
and
the
Vertues
all
.
Again
;
How
can
she
sev'ral
Bodies
know
,
If
in
her self
a
Body's
Form
she
bear
?
How
can
a
Mirror
sundry
Faces
show
,
If
from
all
Shapes
and
Forms
it
be
not
clear
?
Nor
could
we
by
our
Eyes
all
Colours
learn
,
Except
our
Eyes
were
of
all
Colours
void
;
Nor
sundry
Tastes
can
any
Tongue
discern
,
Which
is
with
gross
and
bitter
Humours
cloy'd
.
Nor
can
a
Man
of
Passions
judge
aright
,
Except
his
Mind
be
from
all
Passions
free
:
Nor
can
a
Judge
his
Office
well
acquit
,
If
he
possess'd
of
either
Party
be
.
If
,
lastly
,
this
quick
Pow'r
a
Body
were
,
Were
it
as
swift
as
is
the
Wind
,
or
Fire
,
(
Whose
Atoms
do
the
One
down
side-ways
bear
,
And
th'
Other
make
in
Pyramids
aspire
)
Her
nimble
Body
yet
in
time
must
move
,
And
not
in
Instants
through
all
places
slide
:
But
she
is
nigh
and
far
,
beneath
,
above
,
In
point
of
Time
,
which
Thought
cannot
divide
:
She
's
sent
as
soon
to
China
,
as
to
Spain
;
And
thence
returns
,
as
soon
as
she
is
sent
:
She
measures
with
one
Time
,
and
with
one
Pain
,
An
Ell
of
Silk
,
and
Heav'ns
wide-spreading
Tent.
As
then
the
Soul
a
Substance
hath
alone
,
Besides
the
Body
,
in
which
she
is
confin'd
;
So
hath
she
not
a
Body
of
her
own
,
But
is
a
Spirit
,
and
immaterial
Mind
.
Since
Body
and
Soul
have
such
Diversities
,
Well
might
we
muse
,
how
first
their
Match
began
;
But
that
we
learn
,
that
He
that
spread
the
Skies
,
And
fix'd
the
Earth
,
first
form'd
the
Soul
in
Man.
This
true
Prometheus
first
made
Man
of
Earth
,
And
shed
in
him
a
Beam
of
Heav'nly
Fire
;
Now
in
their
Mother's
Wombs
,
before
their
Birth
,
Doth
in
all
Sons
of
Men
their
Souls
inspire
.
And
as
Minerva
is
in
Fables
said
,
From
Jove
,
without
a
Mother
,
to
proceed
;
So
our
true
Jove
,
without
a
Mother's
Aid
,
Doth
daily
Millions
of
Minerva's
breed
.
SECT
.
V.
Erroneous
Opinions
of
the
Creation
of
Souls
.
THen
neither
from
Eternity
before
,
Nor
from
the
Time
,
when
Time
's
first
Point
begun
,
Made
he
all
Souls
,
which
now
he
keeps
in
store
;
Some
in
the
Moon
,
and
others
in
the
Sun
:
Nor
in
a
secret
Cloyster
doth
he
keep
These
Virgin-Spirits
,
until
their
Marriage-day
;
Nor
locks
them
up
in
Chambers
,
where
they
sleep
,
Till
they
awake
within
these
Beds
of
Clay
.
Nor
did
he
first
a
certain
Number
make
,
Infusing
part
in
Beasts
,
and
part
in
Men
;
And
,
as
unwilling
further
Pains
to
take
,
Would
make
no
more
than
those
he
framed
then
.
So
that
the
Widow
-
Soul
,
her
Body
dying
,
Unto
the
next-born
Body
married
was
;
And
so
by
often
changing
,
and
supplying
,
Mens
Souls
to
Beasts
,
and
Beasts
to
Men
did
pass
.
(
These
Thoughts
are
fond
;
for
since
the
Bodies
born
Be
more
in
number
far
,
than
those
that
die
,
Thousands
must
be
abortive
,
and
forlorn
,
E're
others
Deaths
to
them
their
Souls
supply
:
)
But
as
God's
Handmaid
,
Nature
,
doth
create
Bodies
in
time
distinct
,
and
Order
due
;
So
God
gives
Souls
the
like
successive
Date
,
Which
Himself
makes
,
in
Bodies
formed
new
:
Which
Himself
makes
of
no
material
thing
;
For
unto
Angels
he
no
Pow'r
hath
giv'n
,
Either
to
form
the
Shape
,
or
Stuff
to
bring
From
Air
,
or
Fire
,
or
Substance
of
the
Heav'n
.
Nor
herein
doth
he
Nature's
Service
use
;
For
though
from
Bodies
,
she
can
Bodies
bring
,
Yet
could
she
never
Souls
from
Souls
traduce
,
As
Fire
from
Fire
,
or
Light
from
Light
doth
spring
.
SECT
.
VI.
That
the
Soul
is
not
ex
Traduce
.
ALas
!
that
some
who
were
great
Lights
of
old
,
And
in
their
Hands
the
Lamp
of
God
did
bear
!
Some
Rev'rend
Fathers
did
this
Error
hold
,
Having
their
Eyes
dimm'd
with
religious
Fear
.
Objection
.
For
when
(
say
they
)
by
Rule
of
Faith
we
find
,
That
ev'ry
Soul
,
unto
her
Body
knit
,
Brings
from
the
Mother's
Womb
the
Sin
of
kind
,
The
Root
of
all
the
Ill
she
doth
commit
.
How
can
we
say
that
God
the
Soul
doth
make
,
But
we
must
make
him
Author
of
her
Sin
?
Then
from
Man's
Soul
she
doth
Beginning
take
,
Since
in
Man's
Soul
Corruption
did
begin
.
For
if
God
make
her
first
,
he
makes
her
ill
,
(
Which
God
forbid
our
Thoughts
should
yield
unto
;
)
Or
makes
the
Body
her
fair
Form
to
spill
,
Which
,
of
it self
,
it
had
not
Pow'r
to
do
.
Not
Adam's
Body
,
but
his
Soul
did
sin
,
And
so
her self
unto
Corruption
brought
;
But
our
poor
Soul
corrupted
is
within
,
Er'e
she
had
sinn'd
,
either
in
Act
,
or
Thought
:
And
yet
we
see
in
her
such
Pow'rs
Divine
,
As
we
could
gladly
think
,
from
God
she
came
:
Fain
would
we
make
him
Author
of
the
Wine
,
If
for
the
Dregs
we
could
some
other
blame
.
Answer
.
Thus
these
good
Men
with
holy
Zeal
were
blind
,
When
on
the
other
part
the
Truth
did
shine
;
Whereof
we
do
clear
Demonstrations
find
,
By
Light
of
Nature
,
and
by
Light
Divine
.
None
are
so
gross
,
as
to
contend
for
this
,
That
Souls
from
Bodies
may
traduced
be
;
Between
whose
Natures
no
Proportion
is
,
When
Root
and
Branch
in
Nature
still
agree
.
But
many
subtile
Wits
have
justify'd
,
That
Souls
from
Souls
spiritually
may
spring
;
Which
(
if
the
Nature
of
the
Soul
be
try'd
)
Will
ev'n
in
Nature
prove
as
gross
a
thing
.
SECT
.
VII
.
Reasons
drawn
from
Nature
.
FOR
all
things
made
,
are
either
made
of
nought
,
Or
made
of
Stuff
that
ready
made
doth
stand
:
Of
nought
no
Creature
ever
formed
ought
,
For
that
is
proper
to
th'
Almighty's
Hand
.
If
then
the
Soul
another
Soul
do
make
,
Because
her
Pow'r
is
kept
within
a
Bound
,
She
must
some
former
Stuff
,
or
Matter
take
:
But
in
the
Soul
there
is
no
Matter
found
.
Then
if
her
heav'nly
Form
do
not
agree
With
any
Matter
which
the
World
contains
,
Then
she
of
nothing
must
created
be
;
And
to
create
,
to
God
alone
pertains
.
Again
,
if
Souls
do
other
Souls
beget
,
'T
is
by
themselves
,
or
by
the
Bodies
Pow'r
:
If
by
themselves
,
what
doth
their
Working
let
,
But
they
might
Souls
engender
ev'ry
Hour
?
If
by
the
Body
,
how
can
Wit
and
Will
Join
with
the
Body
only
in
this
Act
,
Since
when
they
do
their
other
Works
fulfil
,
They
from
the
Body
do
themselves
abstract
?
Again
,
if
Souls
of
Souls
begotten
were
,
Into
each
other
they
should
change
and
move
:
And
Change
and
Motion
still
Corruption
bear
;
How
shall
we
then
the
Soul
immortal
prove
?
If
,
lastly
,
Souls
do
Generation
use
,
Then
should
they
spread
incorruptible
Seed
:
What
then
becomes
of
that
which
they
do
lose
,
When
th'
Acts
of
Generation
do
not
speed
?
And
though
the
Soul
could
cast
spiritual
Seed
,
Yet
would
she
not
,
because
she
never
dies
;
For
mortal
things
desire
their
Like
to
breed
,
That
so
they
may
their
Kind
immortalize
.
Therefore
the
Angels
,
Sons
of
God
are
nam'd
,
And
marry
not
,
nor
are
in
Marriage
giv'n
:
Their
Spirits
and
ours
are
of
one
Substance
fram'd
,
And
have
one
Father
,
ev'n
the
Lord
of
Heaven
;
Who
would
at
first
,
that
in
each
other
thing
,
The
Earth
and
Water
living
Souls
should
breed
,
But
that
Man's
Soul
,
whom
he
would
make
their
King
,
Should
from
himself
immediately
proceed
.
And
when
he
took
the
Woman
from
Man's
side
,
Doubtless
himself
inspir'd
her
Soul
alone
:
For
't
is
not
said
,
he
did
Man's
Soul
divide
,
But
took
Flesh
of
his
Flesh
,
Bone
of
his
Bone.
Lastly
,
God
being
made
Man
,
for
Man's
own
sake
,
And
being
like
Man
in
all
,
except
in
Sin
,
His
Body
from
the
Virgin
's
Womb
did
take
;
But
all
agree
,
God
form'd
his
Soul
within
.
Then
is
the
Soul
from
God
;
so
Pagans
say
,
Which
saw
by
Nature's
Light
her
heavenly
Kind
;
Naming
her
,
Kin
to
God
,
and
God's
bright
Ray
,
A
Citizen
of
Heav'n
,
to
Earth
confin'd
.
But
now
I
feel
,
they
pluck
me
by
the
Ear
,
Whom
my
young
Muse
so
boldly
termed
blind
;
And
crave
more
heav'nly
Light
,
that
Cloud
to
clear
;
Which
makes
them
think
,
God
doth
not
make
the
Mind
.
SECT
.
VIII
.
Reasons
from
Divinity
.
GOd
,
doubtless
,
makes
her
,
and
doth
make
her
good
,
And
grafts
her
in
the
Body
,
there
to
spring
;
Which
,
though
it
be
corrupted
Flesh
and
Blood
,
Can
no
way
to
the
Soul
Corruption
bring
:
Yet
is
not
God
the
Author
of
her
Ill
,
Though
Author
of
her
Being
,
and
being
there
:
And
if
we
dare
to
judge
our
Maker's
Will
,
He
can
condemn
us
,
and
himself
can
clear
.
First
,
God
from
infinite
Eternity
Decreed
,
what
hath
been
,
is
,
or
shall
be
done
;
And
was
resolv'd
,
that
ev'ry
Man
should
be
,
And
in
his
turn
,
his
Race
of
Life
should
run
:
And
so
did
purpose
all
the
Souls
to
make
,
That
ever
have
been
made
,
or
ever
shall
;
And
that
their
Being
they
should
only
take
In
Humane
Bodies
,
or
not
be
at
all
.
Was
it
then
fit
that
such
a
weak
Event
(
Weakness
it self
,
the
Sin
and
Fall
of
Man
)
His
Counsel's
Execution
should
prevent
,
Decreed
and
fix'd
before
the
World
began
?
Or
that
one
Penal
Law
by
Adam
broke
,
Should
make
God
break
his
own
Eternal
Law
;
The
settled
Order
of
the
World
revoke
,
And
change
all
Forms
of
Things
which
he
foresaw
?
Could
Eve's
weak
Hand
,
extended
to
the
Tree
,
In
sunder
rend
that
Adamantine
Chain
,
Whose
golden
Links
,
Effects
and
Causes
be
;
And
which
to
God's
own
Chair
doth
fix'd
remain
?
O
,
Could
we
see
how
Cause
from
Cause
doth
spring
!
How
mutually
they
link'd
,
and
folded
are
!
And
hear
how
oft
one
disagreeing
String
The
Harmony
doth
rather
make
,
than
marr
!
And
view
at
once
,
how
Death
by
Sin
is
brought
;
And
how
from
Death
,
a
better
Life
doth
rise
!
How
This
God's
Justice
,
and
his
Mercy
taught
!
We
this
Decree
would
praise
,
as
right
and
wise
.
But
we
that
measure
Times
by
First
and
Last
,
The
sight
of
things
successively
do
take
,
When
God
on
all
at
once
his
View
doth
cast
,
And
of
all
Times
doth
but
one
Instant
make
.
All
in
Himself
,
as
in
a
Glass
,
he
sees
;
For
from
him
,
by
him
,
thrô
him
,
all
things
be
:
His
Sight
is
not
discoursive
,
by
degrees
;
But
seeing
the
whole
,
each
single
part
doth
see
.
He
looks
on
Adam
,
as
a
Root
,
or
Well
;
And
on
his
Heirs
,
as
Branches
,
and
as
Streams
:
He
sees
all
Men
,
as
one
Man
,
though
they
dwell
In
sundry
Cities
,
and
in
sundry
Realms
.
And
as
the
Root
and
Branch
are
but
one
Tree
,
And
Well
and
Stream
do
but
one
River
make
;
So
,
if
the
Root
and
Well
corrupted
be
,
The
Stream
and
Branch
the
same
Corruption
take
.
So
,
when
the
Root
and
Fountain
of
Mankind
Did
draw
Corruption
,
and
God's
Curse
,
by
Sin
;
This
was
a
Charge
,
that
all
his
Heirs
did
bind
,
And
all
his
Off-spring
grew
corrupt
therein
.
And
as
when
th'
Hand
doth
strike
,
the
Man
offends
,
(
For
Part
from
whole
,
Law
severs
not
in
this
)
So
Adam's
Sin
to
the
whole
Kind
extends
;
For
all
their
Natures
are
but
part
of
his
.
Therefore
this
Sin
of
Kind
,
not
personal
,
But
real
,
and
hereditary
was
;
The
Guilt
thereof
,
and
Punishment
to
all
,
By
Course
of
Nature
,
and
of
Law
doth
pass
.
For
as
that
easie
Law
was
giv'n
to
all
,
To
Ancestor
and
Heir
,
to
First
and
Last
;
So
was
the
first
Transgression
general
;
And
all
did
pluck
the
Fruit
,
and
all
did
taste
.
Of
this
we
find
some
Foot-steps
in
our
Law
,
Which
doth
her
Root
from
God
and
Nature
take
;
Ten
thousand
Men
she
doth
together
draw
,
And
of
them
all
,
one
Corporation
make
:
Yet
these
,
and
their
Successors
,
are
but
one
;
And
if
they
gain
,
or
lose
their
Liberties
,
They
harm
,
or
profit
not
themselves
alone
,
But
such
as
in
succeeding
Times
shall
rise
.
And
so
the
Ancestor
,
and
all
his
Heirs
,
Though
they
in
number
pass
the
Stars
of
Heav'n
,
Are
still
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
just
with
us
,
to
disinherit
Th'
unborn
Nephews
,
for
the
Father's
Fault
;
And
to
advance
again
,
for
one
Man's
Merit
,
A
thousand
Heirs
,
that
have
deserved
nought
?
And
is
not
God's
Decree
as
just
as
ours
,
If
he
,
for
Adam's
Sin
,
his
Sons
deprive
Of
all
those
native
Virtues
,
and
those
Pow'rs
,
Which
he
to
him
,
and
to
his
Race
did
give
?
For
,
What
is
this
contagious
Sin
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
Sin
?
If
then
a
Man
,
on
light
Conditions
,
gain
A
great
Estate
,
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
knit
,
Which
makes
the
Man
,
which
Man
is
Adam's
Heir
,
Justly
forthwith
he
takes
his
Grace
from
it
:
And
then
the
Soul
,
being
first
from
Nothing
brought
,
When
God's
Grace
fails
her
,
doth
to
Nothing
fall
;
And
this
declining
Proneness
unto
Nought
,
Is
ev'n
that
Sin
that
we
are
born
withal
.
Yet
not
alone
the
first
good
Qualities
,
Which
in
the
first
Soul
were
,
deprived
are
;
But
in
their
place
the
contrary
do
rise
,
And
real
Spots
of
Sin
her
Beauty
marr
.
Nor
is
it
strange
,
that
Adam's
ill
Desert
Should
be
transferr'd
unto
his
guilty
Race
,
When
Christ
his
Grace
and
Justice
doth
impart
To
Men
unjust
,
and
such
as
have
no
Grace
.
Lastly
,
The
Soul
were
better
so
to
be
Born
Slave
to
Sin
,
than
not
to
be
at
all
;
Since
(
if
she
do
believe
)
one
sets
her
free
,
That
makes
her
mount
the
higher
for
her
Fall.
Yet
this
the
curious
Wits
will
not
content
;
They
yet
will
know
(
since
God
foresaw
this
Ill
)
Why
his
high
Providence
did
not
prevent
The
Declination
of
the
first
Man's
Will.
If
by
his
Word
he
had
the
Current
stay'd
Of
Adam's
Will
,
which
was
by
Nature
free
,
It
had
been
One
,
as
if
his
Word
had
said
,
I
will
henceforth
,
that
Man
no
Man
shall
be
.
For
what
is
Man
without
a
moving
Mind
,
Which
hath
a
judging
Wit
,
and
chusing
Will
?
Now
,
if
God's
Pow'r
should
her
Election
bind
,
Her
Motions
then
would
cease
,
and
stand
all
still
.
And
why
did
God
in
Man
this
Soul
infuse
,
But
that
he
should
his
Maker
know
and
love
?
Now
,
if
Love
be
compell'd
,
and
cannot
chuse
,
How
can
it
grateful
,
or
thank-worthy
prove
?
Love
must
free-hearted
be
,
and
voluntary
;
And
not
inchanted
,
or
by
Fate
constrain'd
:
Nor
like
that
Love
,
which
did
Vlysses
carry
To
Circe's
Isle
,
with
mighty
Charms
enchain'd
.
Besides
,
Were
we
unchangeable
in
Will
,
And
of
a
Wit
that
nothing
could
mis
deem
;
Equal
to
God
,
whose
Wisdom
shineth
still
,
And
never
errs
,
we
might
our selves
esteem
.
So
that
if
Man
would
be
unvariable
,
He
must
be
God
,
or
like
a
Rock
or
Tree
;
For
ev'n
the
perfect
Angels
were
not
stable
,
But
had
a
Fall
more
desperate
than
we
.
Then
let
us
praise
that
Pow'r
,
which
makes
us
be
Men
as
we
are
,
and
rest
contented
so
;
And
knowing
Man's
Fall
was
Curiosity
,
Admire
God's
Counsels
,
which
we
cannot
know
.
And
let
us
know
that
God
the
Maker
is
Of
all
the
Souls
,
in
all
the
Men
that
be
;
Yet
their
Corruption
is
no
Fault
of
his
,
But
the
first
Man's
,
that
broke
God's
first
Decree
.
SECT
.
IX
.
Why
the
Soul
is
united
to
the
Body
.
THis
Substance
,
and
this
Spirit
,
of
God's
own
making
,
Is
in
the
Body
plac'd
,
and
planted
here
,
"
That
both
of
God
,
and
of
the
World
partaking
,
"
Of
all
that
is
,
Man
might
the
Image
bear
.
God
first
made
Angels
bodiless
,
pure
Minds
;
Then
other
things
,
which
mindless
Bodies
be
;
Last
,
he
made
Man
,
th'
Horizon
'twixt
both
Kinds
,
In
whom
we
do
the
World's
Abridgment
see
.
Besides
,
this
World
below
did
need
one
Wight
,
Which
might
thereof
distinguish
ev'ry
part
;
Make
use
thereof
,
and
take
therein
delight
;
And
order
things
with
Industry
and
Art
:
Which
also
God
might
in
his
Works
admire
,
And
here
beneath
yield
him
both
Pray'r
and
Praise
;
As
there
,
above
,
the
holy
Angels
Choir
Doth
spread
his
Glory
forth
with
spiritual
Lays
.
Lastly
,
The
brute
,
unreasonable
Wights
,
Did
want
a
visible
King
,
o're
them
to
reign
:
And
God
himself
thus
to
the
World
unites
,
That
so
the
World
might
endless
Bliss
obtain
.
SECT
.
X.
In
what
Manner
the
Soul
is
united
to
the
Body
.
BVT
how
shall
we
this
Vnion
well
express
?
Nought
ties
the
Soul
,
her
Subtilty
is
such
;
She
moves
the
Body
,
which
she
doth
possess
;
Yet
no
part
toucheth
,
but
by
Virtue
's
Touch.
Then
dwells
she
not
therein
,
as
in
a
Tent
;
Nor
as
a
Pilot
in
his
Ship
doth
sit
;
Nor
as
the
Spider
in
his
Web
is
pent
;
Nor
as
the
Wax
retains
the
Print
in
it
;
Nor
as
a
Vessel
Water
doth
contain
;
Nor
as
one
Liquor
in
another
shed
;
Nor
as
the
Heat
doth
in
the
Fire
remain
;
Nor
as
a
Voice
throughout
the
Air
is
spread
:
But
as
the
fair
and
chearful
Morning
Light
Doth
here
and
there
her
Silver-Beams
impart
,
And
in
an
Instant
doth
her self
unite
To
the
transparent
Air
,
in
all
,
and
ev'ry
part
:
Still
resting
whole
,
when
Blows
the
Air
divide
;
Abiding
pure
,
when
th'
Air
is
most
corrupted
;
Throughout
th'
Air
,
her
Beams
dispersing
wide
;
And
when
the
Air
is
toss'd
,
not
interrupted
:
So
doth
the
piercing
Soul
the
Body
fill
,
Being
all
in
all
,
and
all
in
part
diffus'd
;
Indivisible
,
incorruptible
still
;
Not
forc'd
,
encounter'd
,
troubled
,
or
confus'd
.
And
as
the
Sun
above
the
Light
doth
bring
,
Though
we
behold
it
in
the
Air
below
;
So
from
th'
Eternal
Light
the
Soul
doth
spring
,
Though
in
the
Body
she
her
Pow'rs
do
show
.
SECT
.
XI
.
How
the
Soul
exercises
her
Powers
in
the
Body
.
BVT
as
the
World's
Sun
doth
Effects
beget
Diff'rent
,
in
divers
places
ev'ry
Day
;
Here
Autumn's
Temperature
,
there
Summer's
Heat
;
Here
flow'ry
Spring-tide
,
and
there
Winter-Gray
:
Here
Ev'n
,
there
Morn
;
here
Noon
,
there
Day
,
there
Night
,
Melts
Wax
,
dries
Clay
,
makes
Flow'rs
,
some
quick
,
some
dead
;
Makes
the
Moor
black
,
the
European
white
;
Th'
American
tawny
,
and
th'
East-Indian
red
:
So
in
our
little
World
,
this
Soul
of
ours
Being
only
one
,
and
to
one
Body
ty'd
,
Doth
use
,
on
divers
Objects
,
divers
Powers
;
And
so
are
her
Effects
diversify'd
.
SECT
.
XII
.
The
Vegetative
Power
of
the
Soul.
HER
quick'ning
Power
in
ev'ry
living
part
,
Doth
as
a
Nurse
,
or
as
a
Mother
serve
;
And
doth
employ
her
Oeconomick
Art
,
And
buisy
Care
,
her
Houshold
to
preserve
.
Here
she
attracts
,
and
there
she
doth
retain
;
There
she
decocts
,
and
doth
the
Food
prepare
;
There
she
distributes
it
to
ev'ry
Vein
,
There
she
expels
what
she
may
fitly
spare
.
This
Pow'r
to
Martha
may
compared
be
,
Who
buisy
was
,
the
Houshold-things
to
do
:
Or
to
a
Dryas
,
living
in
a
Tree
;
For
ev'n
to
Trees
this
Pow'r
is
proper
too
.
And
though
the
Soul
may
not
this
Pow'r
extend
Out
of
the
Body
,
but
still
use
it
there
;
She
hath
a
Pow'r
which
she
abroad
doth
send
,
Which
views
and
searcheth
all
things
ev'ry
where
.
SECT
.
XIII
.
The
Power
of
Sense
.
THis
Pow'r
is
Sense
,
which
from
abroad
doth
bring
The
Colour
,
Taste
,
and
Touch
,
and
Scent
,
and
Sound
,
The
Quantity
and
Shape
of
ev'ry
thing
Within
Earth's
Centre
,
or
Heav'n's
Circle
found
.
This
Pow'r
,
in
Parts
made
fit
,
fit
Objects
takes
;
Yet
not
the
Things
,
but
Forms
of
Things
receives
;
As
when
a
Seal
in
Wax
Impression
makes
,
The
Print
therein
,
but
not
it self
,
it
leaves
.
And
though
things
sensible
be
numberless
,
But
only
Five
the
Sense's
Organs
be
;
And
in
those
Five
,
all
things
their
Forms
express
,
Which
we
can
touch
,
taste
,
feel
,
or
hear
,
or
see
.
These
are
the
Windows
,
through
the
which
she
views
The
Light
of
Knowledge
,
which
is
Life's
Load-Star
:
"
And
yet
while
she
these
Spectacles
doth
use
,
"
Oft
worldly
Things
seem
greater
than
they
are
.
SECT
.
XIV
.
Seeing
.
FIrst
,
The
two
Eyes
,
which
have
the
Seeing
Pow'r
,
Stand
as
one
Watchman
,
Spy
,
or
Sentinel
,
Being
plac'd
aloft
,
within
the
Head
's
high
Tow'r
;
And
though
both
see
,
yet
both
but
one
thing
tell
.
These
Mirrors
take
into
their
little
Space
,
The
Forms
of
Moon
and
Sun
,
and
ev'ry
Star
,
Of
ev'ry
body
,
and
of
ev'ry
place
,
Which
with
the
World
's
wide
Arms
embraced
are
:
Yet
their
best
Object
,
and
their
noblest
Use
,
Hereafter
in
another
World
will
be
,
When
God
in
them
shall
heav'nly
Light
infuse
,
That
Face
to
Face
they
may
their
Maker
see
.
Here
are
they
Guides
,
which
do
the
Body
lead
,
Which
else
would
stumble
in
Eternal
Night
:
Here
in
this
World
they
do
much
Knowledge
read
,
And
are
the
Casements
which
admit
most
Light
:
They
are
her
farthest
reaching
Instrument
,
Yet
they
no
Beams
unto
their
Objects
send
;
But
all
the
Rays
are
from
their
Objects
sent
,
And
in
the
Eyes
with
pointed
Angles
end
.
If
th'
Objects
be
far
off
,
the
Rays
do
meet
In
a
sharp
Point
,
and
so
things
seem
but
small
:
If
they
be
near
,
their
Rays
do
spread
and
fleet
,
And
make
broad
Points
,
that
things
seem
great
withal
.
Lastly
,
Nine
things
to
Sight
required
are
;
The
Pow'r
to
see
,
the
Light
,
the
visible
thing
,
Being
not
too
small
,
too
thin
,
too
nigh
,
too
far
,
Clear
Space
and
Time
,
the
Form
distinct
to
bring
.
Thus
see
we
how
the
Soul
doth
use
the
Eyes
,
As
Instruments
of
her
quick
Pow'r
of
Sight
:
Hence
doth
th'
Arts
Optick
,
and
fair
Painting
rise
;
Painting
,
which
doth
all
gentle
Minds
delight
.
SECT
.
XV.
Hearing
.
NOW
let
us
hear
how
she
the
Ears
employs
:
Their
Office
is
,
the
troubled
Air
to
take
;
Which
in
their
Mazes
forms
a
Sound
or
Noise
,
Whereof
her self
doth
true
Distinction
make
.
These
Wickets
of
the
Soul
are
plac'd
on
high
,
Because
all
Sounds
do
lightly
mount
aloft
;
And
that
they
may
not
pierce
too
violently
,
They
are
delay'd
with
Turns
and
Windings
oft
.
For
should
the
Voice
directly
strike
the
Brain
,
It
would
astonish
and
confuse
it
much
;
Therefore
these
Plaits
and
Folds
the
Sound
restrain
,
That
it
the
Organ
may
more
gently
touch
.
As
Streams
,
which
with
their
winding
Banks
do
play
,
Stopp'd
by
their
Creeks
,
run
softly
through
the
Plain
:
So
in
th'
Ear
's
Labyrinth
the
Voice
doth
stray
,
And
doth
with
easy
Motion
touch
the
Brain
.
This
is
the
slowest
,
yet
the
daintiest
Sense
;
For
ev'n
the
Ears
of
such
as
have
no
Skill
,
Perceive
a
Discord
,
and
conceive
Offence
;
And
knowing
not
what
's
good
,
yet
find
the
Ill.
And
though
this
Sense
first
gentle
Musick
found
,
Her
proper
Object
is
the
Speech
of
Men
;
But
that
Speech
chiefly
which
God's
Harolds
Sound
,
When
their
Tongues
utter
what
his
Spirit
did
pen.
Our
Eyes
have
Lids
,
our
Ears
still
ope
we
see
,
Quickly
to
hear
how
ev'ry
Tale
is
prov'd
:
Our
Eyes
still
move
,
our
Ears
unmoved
be
;
That
though
we
hear
quick
,
we
be
not
quickly
mov'd
.
Thus
by
the
Organs
of
the
Eye
and
Ear
,
The
Soul
with
Knowledge
doth
her self
endue
:
"
Thus
she
her
Prison
may
with
Pleasure
bear
,
"
Having
such
Prospects
,
all
the
World
to
view
.
These
Conduit-pipes
of
Knowledge
feed
the
Mind
,
But
th'
other
three
attend
the
Body
still
;
For
by
their
Services
the
Soul
doth
find
,
What
things
are
to
the
Body
good
or
ill
.
SECT
.
XVI
.
Taste
.
THE
Body's
Life
with
Meats
and
Air
is
fed
,
Therefore
the
Soul
doth
use
the
Tasting
Pow'r
In
Veins
,
which
through
the
Tongue
and
Palate
spread
,
Distinguish
ev'ry
Relish
,
Sweet
,
and
Sow'r
.
This
is
the
Body's
Nurse
;
but
since
Man's
Wit
Found
th'
Art
of
Cook'ry
to
delight
his
Sense
,
More
Bodies
are
consum'd
and
kill'd
with
it
,
Than
with
the
Sword
,
Famine
,
or
Pestilence
.
SECT
.
XVII
.
Smelling
.
NExt
,
In
the
Nostrils
she
doth
use
the
Smell
:
As
God
the
Breath
of
Life
in
them
did
give
;
So
makes
he
now
this
Pow'r
in
them
to
dwell
,
To
judge
all
Airs
,
whereby
we
breath
and
live
.
This
Sense
is
also
Mistress
of
an
Art
,
Which
to
soft
People
sweet
Perfumes
doth
sell
;
Though
this
dear
Art
doth
little
Good
impart
,
"
Since
They
smell
best
,
that
do
of
nothing
smell
.
And
yet
good
Scents
do
purify
the
Brain
,
Awake
the
Fancy
,
and
the
Wits
refine
:
Hence
old
Devotion
,
Incense
did
ordain
,
To
make
Men's
Spirits
more
apt
for
Thoughts
Divine
.
SECT
.
XVIII
.
Feeling
.
LAstly
,
The
Feeling
Pow'r
,
which
is
Life's
Root
,
Through
ev'ry
living
Part
it self
doth
shed
By
Sinews
,
which
extend
from
Head
to
Foot
;
And
like
a
Net
,
all
o'er
the
Body
spread
.
Much
like
a
subtile
Spider
,
which
doth
sit
In
middle
of
her
Web
,
which
spreadeth
wide
;
If
ought
do
touch
the
utmost
Thread
of
it
,
She
feels
it
instantly
on
ev'ry
side
.
By
Touch
,
the
first
pure
Qualities
we
learn
,
Which
quicken
all
things
,
hot
,
cold
,
moist
,
and
dry
:
By
Touch
,
hard
,
soft
,
rough
,
smooth
,
we
do
discern
:
By
Touch
,
sweet
Pleasure
,
and
sharp
Pain
we
try
.
SECT
.
XIX
.
Of
the
Imagination
,
or
Common
Sense
.
THese
are
the
outward
Instruments
of
Sense
;
These
are
the
Guards
which
ev'ry
thing
must
pass
,
E'er
it
approach
the
Mind's
Intelligence
,
Or
touch
the
Fantasy
,
Wit
's
Looking-Glass
.
And
yet
these
Porters
,
which
all
things
admit
,
Themselves
perceive
not
,
nor
discern
the
things
:
One
common
Pow'r
doth
in
the
Forehead
sit
,
Which
all
their
proper
Forms
together
brings
.
For
all
those
Nerves
,
which
Spirits
of
Sense
do
bear
,
And
to
those
outward
Organs
spreading
go
,
United
are
,
as
in
a
Centre
,
there
;
And
there
this
Pow'r
those
sundry
Forms
doth
know
.
Those
outward
Organs
present
things
receive
,
This
inward
Sense
doth
absent
things
retain
;
Yet
strait
transmits
all
Forms
she
doth
perceive
,
Unto
an
higher
Region
of
the
Brain
,
SECT
.
XX.
Fantasy
.
WHere
Fantasy
,
near
Hand
maid
to
the
Mind
,
Sits
,
and
beholds
,
and
doth
discern
them
all
;
Compounds
in
one
,
things
diff'rent
in
their
Kind
;
Compares
the
Black
and
White
,
the
Great
and
Small
.
Besides
,
those
single
Forms
she
doth
esteem
,
And
in
her
Ballance
doth
their
Values
try
;
Wheresome
things
good
,
and
some
things
ill
do
seem
,
And
Neutral
some
,
in
her
fantastick
Eye
.
This
buisy
Pow'r
is
working
Day
and
Night
;
For
when
the
outward
Senses
Rest
do
take
,
A
thousand
Dreams
,
fantastical
and
light
,
With
flutt'ring
Wings
,
do
keep
her
still
awake
:
SECT
.
XXI
.
Sensitive
Memory
.
YET
always
all
may
not
afore
her
be
;
Successively
she
this
and
that
intends
;
Therefore
such
Forms
as
she
doth
cease
to
see
,
To
Memory's
large
Volume
she
commends
.
This
Ledger-Book
lies
in
the
Brain
behind
,
Like
Janus
Eye
,
which
in
his
Poll
was
set
:
The
Lay-man's
Tables
,
Store-house
of
the
Mind
;
Which
doth
remember
much
,
and
much
forget
.
Here
Sense's
Apprehension
End
doth
take
;
As
when
a
Stone
is
into
Water
cast
,
One
Circle
doth
another
Circle
make
,
Till
the
last
Circle
touch
the
Bank
at
last
.
SECT
.
XXII
.
The
Passion
of
the
Sense
.
BUT
though
the
Apprehensive
Pow'r
do
pause
,
The
Motive
Vertue
then
begins
to
move
;
Which
in
the
Heart
below
doth
Passions
cause
,
Joy
,
Grief
,
and
Fear
,
and
Hope
,
and
Hate
,
and
Love.
These
Passions
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
Passion
of
the
Sense
proceed
.
But
since
the
Brain
doth
lodge
the
Pow'rs
of
Sense
,
How
makes
it
in
the
Heart
those
Passions
spring
?
The
mutual
Love
,
the
kind
Intelligence
'Twixt
Heart
and
Brain
,
this
Sympathy
doth
bring
.
From
the
kind
Heat
,
which
in
the
Heart
doth
reign
,
The
Spirits
of
Life
do
their
Beginning
take
;
These
Spirits
of
Life
ascending
to
the
Brain
,
When
they
come
there
,
the
Spirits
of
Sense
do
make
.
These
Spirits
of
Sense
,
in
Fantasy's
high
Court
,
Judge
of
the
Forms
of
Objects
,
ill
or
well
;
And
so
they
send
a
good
or
ill
Report
Down
to
the
Heart
,
where
all
Affections
dwell
.
If
the
Report
be
good
,
it
causeth
Love
,
And
longing
Hope
,
and
well
assured
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
Reason
in
her
first
Perfection
stood
,
That
she
might
Nature's
Passions
rectify
.
SECT
.
XXIII
.
Local
Motion
.
BEsides
,
another
Motive-Power
doth
arise
Out
of
the
Heart
,
from
whose
pure
Blood
do
spring
The
Vital
Spirits
;
which
born
in
Arteries
,
Continual
Motion
to
all
Parts
do
bring
.
This
makes
the
Pulses
beat
,
and
Lungs
respire
:
This
holds
the
Sinews
like
a
Bridle
's
Reins
;
And
makes
the
Body
to
advance
,
retire
,
To
turn
,
or
stop
,
as
she
them
slacks
,
or
strains
.
Thus
the
Soul
tunes
the
Body's
Instruments
,
These
Harmonies
she
makes
with
Life
and
Sense
;
The
Organs
fit
are
by
the
Body
lent
,
But
th'
Actions
flow
from
the
Soul's
Influence
.
SECT
.
XXIV
.
The
Intellectual
Powers
of
the
Soul.
BVT
now
I
have
a
Will
,
yet
want
a
Wit
,
T'
express
the
working
of
the
Wit
and
Will
;
Which
,
though
their
Root
be
to
the
Body
knit
,
Use
not
the
Body
,
when
they
use
their
Skill
.
These
Pow'rs
the
Nature
of
the
Soul
declare
,
For
to
Man's
Soul
these
only
proper
be
;
For
on
the
Earth
no
other
Wights
there
are
That
have
these
Heav'nly
Pow'rs
,
but
only
we
.
SECT
.
XXV
.
Wit
,
Reason
,
Understanding
,
Opinion
,
Judgment
,
Wisdom
.
THE
Wit
,
the
Pupil
of
the
Soul
's
clear
Eye
,
And
in
Man's
World
,
the
only
shining
Star
,
Look
in
the
Mirror
of
the
Fantasy
,
Where
all
the
Gath'rings
of
the
Senses
are
.
From
thence
this
Pow'r
the
Shapes
of
things
abstracts
,
And
them
within
her
Passive
Part
receives
,
Which
are
enlightned
by
that
part
which
Acts
;
And
so
the
Forms
of
single
things
perceives
.
But
after
,
by
discoursing
to
and
fro
,
Anticipating
,
and
comparing
things
,
She
doth
all
Vniversal
Natures
know
,
And
all
Effects
into
their
Causes
brings
.
When
she
rates
things
,
and
moves
from
Ground
to
Ground
,
The
Name
of
Reason
she
obtains
by
this
:
But
when
by
Reason
she
the
Truth
hath
found
,
And
standeth
fix'd
,
she
Vnderstanding
is
.
When
her
Assent
she
lightly
doth
incline
To
either
part
,
she
his
Opinion's
Light
:
But
when
she
doth
by
Principles
define
A
certain
Truth
,
she
hath
true
Judgment
's
Sight
.
And
as
from
Senses
,
Reason's
Work
doth
spring
,
So
many
Reasons
Vnderstanding
gain
;
And
many
Vnderstandings
,
Knowledge
bring
,
And
by
much
Knowledge
,
Wisdom
we
obtain
.
So
,
many
Stairs
we
must
ascend
upright
,
E're
we
attain
to
Wisdom's
high
Degree
:
So
doth
this
Earth
eclipse
our
Reason's
Light
,
Which
else
(
in
Instants
)
would
like
Angels
see
.
SECT
.
XXVI
.
Innate
Ideas
in
the
Soul.
YEt
hath
the
Soul
a
Dowry
natural
,
And
Sparks
of
Light
,
some
common
things
to
see
;
Not
being
a
Blank
where
Nought
is
writ
at
all
,
But
what
the
Writer
will
,
may
written
be
.
For
Nature
in
Man's
Heart
her
Laws
doth
pen
,
Prescribing
Truth
to
Wit
,
and
Good
to
Will
;
Which
do
accuse
,
or
else
excuse
all
Men
,
For
ev'ry
Thought
or
Practice
,
good
or
ill
:
And
yet
these
Sparks
grow
almost
infinite
,
Making
the
World
,
and
all
therein
,
their
Food
;
As
Fire
so
spreads
,
as
no
place
holdeth
it
,
Being
nourish'd
still
with
new
Supplies
of
Wood.
And
though
these
Sparks
were
almost
quench'd
with
Sin
,
Yet
they
whom
that
just
One
hath
justify'd
,
Have
them
increas'd
with
heav'nly
Light
within
;
And
like
the
Widow's
Oil
,
still
multiply'd
.
SECT
.
XXVII
.
The
Power
of
Will
,
and
Relation
between
the
Wit
and
Will.
AND
as
this
Wit
should
Goodness
truly
know
,
We
have
a
Will
,
which
that
true
Good
should
chuse
,
Tho
Will
do
oft
(
when
Wit
false
Forms
doth
show
)
Take
Ill
for
Good
,
and
Good
for
Ill
refuse
.
Will
puts
in
practice
what
the
Wit
deviseth
:
Will
ever
acts
,
and
Wit
contemplates
still
:
And
as
from
Wit
,
the
Pow'r
of
Wisdom
riseth
,
All
other
Virtues
Daughters
are
of
Will.
Will
is
the
Prince
,
and
Wit
the
Counsellor
,
Which
doth
for
common
Good
in
Council
sit
;
And
when
Wit
is
resolv'd
,
Will
lends
her
Power
To
execute
what
is
advis'd
by
Wit.
Wit
is
the
Mind
's
chief
Judge
,
which
doth
controul
Of
Fancy's
Court
the
Judgments
false
and
vain
:
Will
holds
the
Royal
Scepter
in
the
Soul
,
And
on
the
Passions
of
the
Heart
doth
reign
.
Will
is
as
free
as
any
Emperor
,
Nought
can
restrain
her
gentle-Liberty
:
No
Tyrant
,
nor
no
Torment
hath
the
pow'r
To
make
us
will
,
when
we
unwilling
be
.
SECT
.
XXVIII
.
The
Intellectual
Memory
.
TO
these
high
Pow'rs
a
Store-house
doth
pertain
,
Where
they
all
Arts
,
and
gen'ral
Reasons
lay
;
Which
in
the
Soul
,
ev'n
after
Death
,
remain
,
And
no
Lethaean
Flood
can
wash
away
.
SECT
.
XXIX
.
The
Dependency
of
the
Soul's
Faculties
upon
each
Other
.
THis
is
the
Soul
,
and
these
her
Virtues
be
;
Which
,
though
they
have
their
sundry
proper
Ends
▪
And
one
exceeds
another
in
Degree
,
Yet
each
on
other
mutually
depends
.
Our
Wit
is
giv'n
,
Almighty
God
to
know
;
Our
Will
is
giv'n
to
love
him
,
being
known
:
But
God
could
not
be
known
to
us
below
,
But
by
his
Works
,
which
through
the
Sense
are
shown
.
And
as
the
Wit
doth
reap
the
Fruits
of
Sense
,
So
doth
the
quick'ning
Pow'r
the
Senses
feed
:
Thus
while
they
do
their
sundry
Gifts
dispence
,
"
The
Best
the
Service
of
the
Least
doth
need
.
Ev'n
so
the
King
his
Magistrates
do
serve
,
Yet
Commons
feed
both
Magistrates
and
King
:
The
Common's
Peace
the
Magistrates
preserve
,
By
borrow'd
Pow'r
,
which
from
the
Prince
doth
spring
.
The
Quick'ning
Power
would
be
,
and
so
would
rest
;
The
Sense
would
not
be
only
,
but
be
well
:
But
Wit
's
Ambition
longeth
to
the
best
,
For
it
desires
in
endless
Bliss
to
dwell
.
And
these
three
Pow'rs
▪
three
sorts
of
Men
do
make
;
For
some
,
like
Plants
,
their
Veins
do
only
fill
;
And
some
,
like
Beasts
,
their
Senses
pleasure
take
;
And
some
,
like
Angels
,
do
contemplate
still
.
Therefore
the
Fables
turn'd
some
Men
to
Flow'rs
,
And
others
did
with
brutish
Forms
invest
;
And
did
of
others
make
Celestial
Pow'rs
,
Like
Angels
,
which
still
travel
,
yet
still
rest
.
Yet
these
three
Pow'rs
are
not
three
Souls
,
but
one
;
As
One
and
Two
are
both
contain'd
in
Three
;
Three
being
one
Number
by
it self
alone
,
A
Shadow
of
the
blessed
Trinity
.
Oh!
What
is
Man
(
great
Maker
of
Mankind
!
)
That
thou
to
him
so
great
Respect
dost
bear
!
That
thou
adorn'st
him
with
so
bright
a
Mind
,
Mak'st
him
a
King
,
and
ev'n
an
Angel's
Peer
!
Oh!
What
a
lively
Life
,
what
heav'nly
Pow'r
,
What
spreading
Virtue
,
what
a
sparkling
Fire
,
How
great
,
how
plentiful
,
how
rich
a
Dow'r
Dost
thou
within
this
dying
Flesh
inspire
!
Thou
leav'st
thy
Print
in
other
Works
of
thine
;
But
thy
whole
Image
thou
in
Man
hast
writ
:
There
cannot
be
a
Creature
more
divine
,
Except
(
like
thee
)
it
should
be
infinite
.
But
it
exceeds
Man's
Thought
,
to
think
how
high
God
hath
rais'd
Man
,
since
God
a
Man
became
:
The
Angels
do
admire
this
Mystery
,
And
are
astonish'd
when
they
view
the
same
.
Nor
hath
he
giv'n
these
Blessings
for
a
Day
,
Nor
made
them
on
the
Body's
Life
depend
:
The
Soul
,
though
made
in
Time
,
survives
for
ay
;
And
though
it
hath
Beginning
,
sees
no
End.
SECT
.
XXX
.
That
the
Soul
is
Immortal
,
proved
by
several
Reasons
.
HER
only
End
,
is
Never
ending
Bliss
;
Which
is
,
the
Eternal
Face
of
GOD
to
see
;
Who
,
Last
of
Ends
,
and
First
of
Causes
is
:
And
to
do
this
,
she
must
Eternal
be
.
How
senseless
then
,
and
dead
a
Soul
hath
he
,
Which
thinks
his
Soul
doth
with
his
Body
dye
:
Or
thinks
not
so
,
but
so
would
have
it
be
,
That
he
might
Sin
with
more
Security
?
For
though
these
light
and
vicious
Persons
say
,
Our
Soul
is
but
a
Smoak
,
or
airy
Blast
,
Which
,
during
Life
,
doth
in
our
Nostrils
play
,
And
when
we
die
,
doth
turn
to
Wind
at
last
:
Although
they
say
,
Come
,
let
us
eat
and
drink
;
Our
Life
is
but
a
Spark
,
which
quickly
dies
:
Though
thus
they
say
,
they
know
not
what
to
think
;
But
in
their
Minds
ten
thousand
Doubts
arise
.
Therefore
no
Hereticks
desire
to
spread
Their
light
Opinions
,
like
these
Epicures
;
For
so
their
stagg'ring
Thoughts
are
comforted
,
And
other
Men's
Assent
their
Doubt
assures
.
Yet
though
these
Men
against
their
Conscience
strive
,
There
are
some
Sparkles
in
their
flinty
Breasts
,
Which
cannot
be
extinct
,
but
still
revive
;
That
though
they
would
,
they
cannot
quite
be
Beasts
.
But
whoso
makes
a
Mirror
of
his
Mind
,
And
doth
with
Patience
view
himself
therein
,
His
Soul's
Eternity
shall
clearly
find
,
Though
th'
other
Beauties
be
defac'd
with
Sin.
1.
Reason
.
First
,
in
Man's
Mind
we
find
an
Appetite
To
learn
and
know
the
Truth
of
ev'ry
thing
,
Which
is
co-natural
,
and
born
with
it
,
And
from
the
Essence
of
the
Soul
doth
spring
.
With
this
Desire
,
she
hath
a
native
Might
To
find
out
ev'ry
Truth
,
if
she
had
time
;
Th'
innumerable
Effects
to
sort
aright
,
And
by
Degrees
,
from
Cause
to
Cause
to
climb
.
But
since
our
Life
so
fast
away
doth
slide
,
As
doth
an
hungry
Eagle
through
the
Wind
;
Or
as
a
Ship
transported
with
the
Tide
,
Which
in
their
Passage
leave
no
print
behind
;
Of
which
swift
little
Time
so
much
we
spend
,
While
some
few
things
we
through
the
Sense
do
strain
,
That
our
short
Race
of
Life
is
at
an
end
,
E're
we
the
Principles
of
Skill
attain
.
Or
God
(
who
to
vain
Ends
hath
nothing
done
)
In
vain
this
Appetite
and
Pow'r
hath
giv'n
;
Or
else
our
Knowledge
,
which
is
here
begun
,
Hereafter
must
be
perfected
in
Heav'n
.
God
never
gave
a
Pow'r
to
one
whole
Kind
,
But
most
part
of
that
Kind
did
use
the
same
:
Most
Eyes
have
perfect
Sight
,
though
some
be
blind
;
Most
Legs
can
nimbly
run
,
though
some
be
lame
.
But
in
this
Life
no
Soul
the
Truth
can
know
So
perfecty
,
as
it
hath
Pow'r
to
do
:
If
then
Perfection
be
not
found
below
,
An
higher
place
must
make
her
mount
thereto
.
2.
Reason
.
Again
,
How
can
she
but
Immortal
be
,
When
with
the
Motions
of
both
Will
and
Wit
,
She
still
aspireth
to
Eternity
,
And
never
rests
,
till
she
attain
to
it
?
Water
in
Conduit-pipes
,
can
rise
no
higher
Than
the
Well-head
,
from
whence
it
first
doth
spring
:
Then
since
to
Eternal
GOD
she
doth
aspire
,
She
cannot
be
but
an
Eternal
Thing
.
"
All
moving
things
to
other
things
do
move
,
"
Of
the
same
kind
,
which
shews
their
Nature
such
:
So
Earth
falls
down
,
and
Fire
doth
mount
above
,
Till
both
their
proper
Elements
do
touch
.
And
as
the
Moisture
,
which
the
thirsty
Earth
Sucks
from
the
Sea
,
to
fill
her
empty
Veins
,
From
out
her
Womb
at
last
doth
take
a
Birth
,
And
runs
a
Nymph
along
the
grassy
Plains
:
Long
doth
she
stay
,
as
loth
to
leave
the
Land
,
From
whose
soft
Side
she
first
did
issue
make
:
She
tasts
all
Places
,
turns
to
ev'ry
Hand
,
Her
flow'ry
Banks
unwilling
to
forsake
:
Yet
Nature
so
her
Streams
doth
lead
and
carry
,
As
that
her
Course
doth
make
no
final
stay
,
Till
she
her self
unto
the
Ocean
marry
,
Within
whose
watry
Bosom
first
she
lay
.
Ev'n
so
the
Soul
,
which
in
this
Earthly
Mould
The
Spirit
of
God
doth
secretly
infuse
,
Because
at
first
she
doth
the
Earth
behold
,
And
only
this
material
World
she
views
:
At
first
her
Mother
Earth
she
holdeth
dear
,
And
doth
embrace
the
World
,
and
worldly
things
;
She
flies
close
by
the
Ground
,
and
hovers
here
,
And
mounts
not
up
with
her
Celestial
Wings
:
Yet
under
Heav'n
she
cannot
light
on
Ought
That
with
her
heav'nly
Nature
doth
agree
;
She
cannot
rest
,
she
cannot
fix
her
Thought
,
She
cannot
is
this
World
contented
be
.
For
who
did
ever
yet
,
in
Honour
,
Wealth
,
Or
Pleasure
of
the
Sense
,
Contentment
find
?
Who
ever
ceas'd
to
wish
,
when
he
had
Health
?
Or
having
Wisdom
,
was
not
vex'd
in
Mind
?
Then
as
a
Bee
which
among
Weeds
doth
fall
,
Which
seem
sweet
Flow'rs
,
with
lustre
fresh
and
gay
;
She
lights
on
that
,
and
this
,
and
tasteth
all
;
But
pleas'd
with
none
,
doth
rise
,
and
soar
away
:
So
,
when
the
Soul
finds
here
no
true
Content
,
And
,
like
Noah's
Dove
,
can
no
sure
Footing
take
,
She
doth
return
from
whence
she
first
was
sent
,
And
flies
to
him
that
first
her
Wings
did
make
.
Wit
,
seeking
Truth
,
from
Cause
to
Cause
ascends
,
And
never
rests
,
till
it
the
first
attain
:
Will
,
seeking
Good
,
finds
many
middle
Ends
;
But
never
stays
,
till
it
the
last
do
gain
.
Now
GOD
the
Truth
,
and
First
of
Causes
is
;
GOD
is
the
last
good
End
,
which
lasteth
still
;
Being
Alpha
and
Omega
nam'd
for
this
;
Alpha
to
Wit
,
Omega
to
the
Will.
Since
then
her
heav'nly
Kind
she
doth
display
,
In
that
to
GOD
she
doth
directly
move
;
And
on
no
mortal
thing
can
make
her
Stay
,
She
cannot
be
from
hence
,
but
from
above
.
And
yet
this
first
true
Cause
,
and
last
good
End
,
She
cannot
here
so
well
,
and
truely
see
;
For
this
Perfection
she
must
yet
attend
,
Till
to
her
Maker
she
espoused
be
.
As
a
King's
Daughter
,
being
in
Person
sought
Of
divers
Princes
,
who
do
neighbour
near
,
On
none
of
them
can
fix
a
constant
Thought
,
Though
she
to
all
do
lend
a
gentle
Ear
:
Yet
can
she
love
a
foreign
Emperor
,
Whom
of
great
Worth
and
Pow'r
she
hears
to
be
,
If
she
be
woo'd
but
by
Ambassador
,
Or
but
his
Letters
,
or
his
Pictures
see
:
For
well
she
knows
,
that
when
she
shall
be
brought
Into
the
Kingdom
where
her
Spouse
doth
reign
;
Her
Eyes
shall
see
what
she
conceiv'd
in
Thought
,
Himself
,
his
State
,
his
Glory
,
and
his
Train
.
So
while
the
Virgin-Soul
on
Earth
doth
stay
,
She
woo'd
and
tempted
is
ten
thousand
Ways
,
By
these
great
Pow'rs
,
which
on
the
Earth
bear
sway
;
The
Wisdom
of
the
World
,
Wealth
,
Pleasure
,
Praise
:
With
these
sometimes
she
doth
her
Time
beguile
,
These
do
by
fits
her
Fantasie
possess
;
But
she
distastes
them
all
within
a
while
,
And
in
the
sweetest
finds
a
Tediousness
.
But
if
upon
the
World
's
Almighty
King
She
once
doth
fix
her
humble
loving
Thought
,
Who
by
his
Picture
drawn
in
ev'ry
thing
,
And
sacred
Messages
,
her
Love
hath
sought
;
Of
him
she
thinks
she
cannot
think
too
much
;
This
Honey
tasted
still
,
is
ever
sweet
;
The
Pleasure
of
her
ravish'd
Thought
is
such
,
As
almost
here
she
with
her
Bliss
doth
meet
:
But
when
in
Heav'n
she
shall
his
Essence
see
,
This
is
her
sov'reign
Good
,
and
perfect
Bliss
;
Her
Longing
,
Wishings
,
Hopes
,
all
finish'd
be
;
Her
Joys
are
full
,
her
Motions
rest
in
this
:
There
is
she
crown'd
with
Garlands
of
Content
;
There
doth
she
Manna
eat
,
and
Nectar
drink
:
That
Presence
doth
such
high
Delights
present
,
As
never
Tongue
could
speak
,
nor
Heart
could
think
.
3.
Reason
.
For
this
,
the
better
Souls
do
oft
despise
The
Body's
Death
,
and
do
it
oft
desire
;
For
when
on
Ground
the
burthen'd
Ballance
lies
,
The
empty
part
is
lifted
up
the
higher
:
But
if
the
Body's
Death
the
Soul
should
kill
,
Then
Death
must
needs
against
her
Nature
be
;
And
were
it
so
,
all
Souls
would
fly
it
still
,
For
Nature
hates
and
shuns
her
Contrary
.
For
all
things
else
,
which
Nature
makes
to
be
,
Their
Being
to
preserve
,
are
chiefly
taught
;
And
though
some
things
desire
a
Change
to
see
,
Yet
never
Thing
did
long
to
turn
to
nought
.
If
then
by
Death
the
Soul
were
quenched
quite
,
She
could
not
thus
against
her
Nature
run
;
Since
ev'ry
sensless
thing
,
by
Nature's
Light
,
Doth
Preservation
seek
,
Destruction
shun
.
Nor
could
the
World's
best
Spirits
so
much
err
,
If
Death
took
all
,
that
they
should
all
agree
,
Before
this
Life
,
their
Honour
to
prefer
:
For
what
is
Praise
to
things
that
nothing
be
?
Again
,
If
by
the
Body's
Prop
she
stand
;
If
on
the
Body's
Life
,
her
Life
depend
,
As
Meleagers
on
the
fatal
Brand
,
The
Body's
Good
she
only
would
intend
:
We
should
not
find
her
half
so
brave
and
bold
,
To
lead
it
to
the
Wars
,
and
to
the
Seas
,
To
make
it
suffer
Watchings
,
Hunger
,
Cold
,
When
it
might
feed
with
Plenty
,
rest
with
Ease
.
Doubtless
,
all
Souls
have
a
surviving
Thought
,
Therefore
of
Death
we
think
with
quiet
Mind
;
But
if
we
think
of
being
turn'd
to
nought
,
A
trembling
Horrour
in
our
Souls
we
find
.
4.
Reason
.
And
as
the
better
Spirit
,
when
she
doth
bear
A
Scorn
of
Death
,
doth
shew
she
cannot
die
;
So
when
the
wicked
Soul
Death's
Face
doth
fear
,
Ev'n
then
she
proves
her
own
Eternity
.
For
when
Death's
Form
appears
,
she
feareth
not
An
utter
Quenching
,
or
Extinguishment
;
She
would
be
glad
to
meet
with
such
a
Lot
,
That
so
she
might
all
future
Ill
prevent
:
But
she
doth
doubt
what
after
may
befal
;
For
Nature's
Law
accuseth
her
within
,
And
saith
,
'T
is
true
what
is
affirm'd
by
all
,
That
after
Death
there
is
a
Pain
for
Sin.
Then
she
who
hath
been
hood
wink'd
from
he
Birth
,
Doth
first
her self
within
Death's
Mirrour
see
;
And
when
her
Body
doth
return
to
Earth
,
She
first
takes
care
,
how
she
alone
shall
be
.
Who
ever
sees
these
irreligious
Men
,
With
Burthen
of
a
Sickness
weak
and
faint
,
But
hears
them
talking
of
Religion
then
,
And
vowing
of
their
Souls
to
ev'ry
Saint
?
When
was
there
ever
cursed
Atheist
brought
Unto
the
Gibbet
,
but
he
did
adore
That
blessed
Pow'r
,
which
he
had
set
at
nought
,
Scorn'd
and
blasphemed
all
his
Life
before
?
These
light
vain
Persons
still
are
drunk
and
mad
,
With
Surfeitings
,
and
Pleasures
of
their
Youth
;
But
at
their
Death
they
are
fresh
,
sober
,
sad
;
Then
they
discern
,
and
then
they
speak
the
truth
.
If
then
all
Souls
,
both
good
and
bad
,
do
teach
,
With
gen'ral
Voice
,
That
Souls
can
never
die
;
'T
is
not
Man's
flatt'ring
Gloss
,
but
Nature's
Speech
,
Which
,
like
GOD's
Oracles
,
can
never
lye
.
5.
Reason
.
Hence
springs
that
universal
strong
Desire
,
Which
all
Men
have
of
Immortality
:
Not
some
few
Spirits
unto
this
Thought
aspire
,
But
all
Men's
Minds
in
this
united
be
.
Then
this
Desire
of
Nature
is
not
vain
,
"
She
covets
not
Impossibilities
;
"
Fond
Thoughts
may
fall
into
some
idle
Brain
,
"
But
one
Assent
of
all
,
is
ever
wise
.
From
hence
that
gen'ral
Care
and
Study
springs
,
That
Launching
,
and
Progression
of
the
Mind
,
Which
all
Men
have
so
much
of
future
things
,
That
they
no
Joy
do
in
the
present
find
.
From
this
Desire
,
that
main
Desire
proceeds
,
Which
all
Men
have
surviving
Fame
to
gain
,
By
Tombs
,
by
Books
,
by
memorable
Deeds
;
For
she
that
this
desires
,
doth
still
remain
.
Hence
,
lastly
,
springs
Care
of
Posterities
,
For
Things
their
Kind
would
everlasting
make
:
Hence
is
it
,
that
old
Men
do
plant
young
Trees
,
The
Fruit
whereof
another
Age
shall
take
.
If
we
these
Rules
unto
our selves
apply
,
And
view
them
by
Reflection
of
the
Mind
,
All
these
true
Notes
of
Immortality
In
our
Heart's
Tables
we
shall
written
find
.
6.
Reason
.
And
though
some
impious
Wits
do
Questions
move
,
And
doubt
if
Souls
immortal
be
,
or
no
;
That
Doubt
their
Immortality
doth
prove
,
Because
they
seem
immortal
things
to
know
.
For
he
who
Reasons
on
both
Parts
doth
bring
,
Doth
some
things
mortal
,
some
immortal
call
;
Now
,
if
himself
were
but
a
mortal
thing
,
He
could
not
judge
immortal
things
at
all
.
For
when
we
judge
,
our
Minds
we
Mirrors
make
;
And
as
those
Glasses
which
material
be
,
Forms
of
material
things
do
only
take
;
For
Thoughts
or
Minds
in
them
we
cannot
see
:
So
when
we
God
and
Angels
do
conceive
,
And
think
of
Truth
,
which
is
eternal
too
;
Then
do
our
Minds
immortal
Forms
receive
,
Which
if
they
mortal
were
,
they
could
not
do
.
And
as
if
Beasts
conceiv'd
what
Reason
were
,
And
that
Conception
should
distinctly
show
,
They
should
the
Name
of
Reasonable
bear
;
For
without
Reason
,
none
could
Reason
know
:
So
when
the
Soul
mounts
with
so
high
a
Wing
,
As
of
Eternal
Things
she
Doubts
can
move
;
She
Proofs
of
her
Eternity
doth
bring
,
Ev'n
when
she
strives
the
contrary
to
prove
.
For
ev'n
the
Thought
of
Immortality
,
Being
an
Act
done
without
the
Body's
Aid
,
Shews
,
that
her self
alone
could
move
and
be
,
Although
the
Body
in
the
Grave
were
laid
.
SECT
.
XXXI
.
That
the
Soul
cannot
be
destroy'd
AND
if
her self
she
can
so
lively
move
,
And
never
need
a
Foreign
Help
to
take
;
Then
must
her
Motion
everlasting
prove
,
"
Because
her self
she
never
can
forsake
.
But
though
Corruption
cannot
touch
the
Mind
By
any
Cause
that
from
it self
may
spring
,
Some
outward
Cause
Fate
hath
perhaps
design'd
,
Which
to
the
Soul
may
utter
Quenching
bring
.
Perhaps
her
Cause
may
cease
,
and
she
may
die
:
God
is
her
Cause
,
his
Word
her
Maker
was
;
Which
shall
stand
fix'd
for
all
Eternity
,
When
Heav'n
and
Earth
shall
like
a
Shadow
pass
.
Perhaps
some
thing
repugnant
to
her
Kind
,
By
strong
Antipathy
,
the
Soul
may
kill
:
But
what
can
be
Contrary
to
the
Mind
,
Which
holds
all
Contraries
in
Concord
still
?
She
lodgeth
Heat
,
and
Cold
,
and
Moist
,
and
Dry
,
And
Life
,
and
Death
,
and
Peace
,
and
War
together
;
Ten
thousand
fighting
things
in
her
do
lie
,
Yet
neither
troubleth
,
or
disturbeth
either
.
Perhaps
for
want
of
Food
,
the
Soul
may
pine
;
But
that
were
strange
,
since
all
things
bad
and
good
;
Since
all
God's
Creatures
,
Mortal
and
Divine
;
Since
God
himself
is
her
eternal
Food
.
Bodies
are
fed
with
things
of
mortal
kind
,
And
so
are
subject
to
Mortality
:
But
Truth
,
which
is
eternal
,
feeds
the
Mind
;
The
Tree
of
Life
,
which
will
not
let
her
die
.
Yet
Violence
,
perhaps
the
Soul
destroys
,
As
Lightning
,
or
the
Sun-beams
dim
the
Sight
;
Or
as
a
Thunder
clap
,
or
Cannon's
noise
,
The
Pow'r
of
Hearing
doth
astonish
quite
:
But
high
Perfection
to
the
Soul
it
brings
,
T'
encounter
things
most
excellent
and
high
;
For
,
when
she
views
the
best
and
greatest
things
,
They
do
not
hurt
,
but
rather
clear
the
Eye
.
Besides
,
as
Homer's
Gods
,
'
gainst
Armies
stand
,
Her
subtil
Form
can
through
all
Dangers
slide
:
Bodies
are
Captive
,
Minds
endure
no
Band
;
"
And
Will
is
free
,
and
can
no
Force
abide
.
But
lastly
,
Time
perhaps
at
last
hath
pow'r
To
spend
her
lively
Pow'rs
,
and
quench
her
Light
;
But
old
God
Saturn
,
which
doth
all
devour
,
Doth
cherish
her
,
and
still
augment
her
Might
.
Heav'n
waxeth
old
,
and
all
the
Spheres
above
Shall
one
Day
faint
,
and
their
swift
Motion
stay
;
And
Time
it self
,
in
time
shall
cease
to
move
;
Only
the
Soul
survives
,
and
lives
for
ay
.
"
Our
Bodies
,
ev'ry
Footstep
that
they
make
,
"
March
towards
Death
,
until
at
last
they
dye
:
"
Whether
we
work
or
play
,
or
sleep
or
wake
,
"
Our
Life
doth
pass
,
and
with
Time's
Wings
doth
fly
:
But
to
the
Soul
,
Time
doth
Perfection
give
,
And
adds
fresh
Lustre
to
her
Beauty
still
;
And
makes
her
in
eternal
Youth
to
live
,
Like
her
which
Nectar
to
the
Gods
doth
fill
.
The
more
she
lives
,
the
more
she
feeds
on
Truth
;
The
more
she
feeds
,
her
Strength
doth
more
increase
:
And
what
is
Strength
,
but
an
Effect
of
Youth
,
Which
if
Time
nurse
,
how
can
it
ever
cease
?
SECT
.
XXXII
.
Objections
against
the
Immortality
of
the
Soul
,
with
their
respective
Answers
.
BVT
now
these
Epicures
begin
to
smile
,
And
say
,
My
Doctrine
is
more
safe
than
true
;
And
that
I
fondly
do
my self
beguile
,
While
these
receiv'd
Opinions
I
ensue
.
For
,
what
,
say
they
?
Doth
not
the
Soul
wax
old
?
How
comes
it
then
that
Aged
Men
do
dote
;
And
that
their
Brains
grow
sottish
,
dull
and
cold
,
Which
were
in
Youth
the
only
Spirits
of
note
?
What
?
Are
not
Souls
within
themselves
corrupted
?
How
can
there
Idiots
then
by
Nature
be
?
How
is
it
that
some
Wits
are
interrupted
,
That
now
they
dazled
are
,
now
clearly
see
?
These
Questions
make
a
subtil
Argument
To
such
as
think
both
Sense
and
Reason
One
;
To
whom
nor
Agent
,
from
the
Instrument
,
Nor
Pow'r
of
Working
,
from
the
Work
is
known
.
But
they
that
know
that
Wit
can
shew
no
Skill
,
But
when
she
Things
in
Sense's
Glass
doth
view
,
Do
know
,
if
Accident
this
Glass
do
spill
,
It
nothing
sees
,
or
sees
the
False
for
true
.
For
,
if
that
Region
of
the
tender
Brain
,
Where
th'
inward
Sense
of
Fantasy
should
sit
,
And
th'
outward
Senses
,
Gath'rings
should
retain
;
By
Nature
,
or
by
Chance
,
become
unfit
:
Either
at
first
uncapable
it
is
,
And
so
few
things
,
or
none
at
all
receives
;
Or
marr'd
by
Accident
,
which
haps
amiss
;
And
so
amiss
it
ev'ry
thing
perceives
.
Then
,
as
a
cunning
Prince
that
useth
Spies
,
If
they
return
no
News
,
doth
nothing
know
;
But
if
they
make
Advertisement
of
Lies
,
The
Prince's
Counsels
all
awry
do
go
:
Ev'n
so
the
Soul
to
such
a
Body
knit
,
Whose
inward
Senses
undisposed
be
;
And
to
receive
the
Forms
of
Things
unfit
,
Where
nothing
is
brought
in
,
can
nothing
see
.
This
makes
the
Idiot
,
which
hath
yet
a
Mind
,
Able
to
know
the
Truth
,
and
chuse
the
Good
:
If
she
such
Figures
in
the
Brain
did
find
,
As
might
be
found
,
if
it
in
temper
stood
▪
But
if
a
Phrensy
do
possess
the
Brain
,
It
so
disturbs
and
blots
the
Forms
of
Things
,
As
Fantasy
proves
altogether
vain
,
And
to
the
Wit
no
true
Relation
brings
.
Then
doth
the
Wit
,
admitting
all
for
true
,
Build
fond
Conclusions
on
those
idle
Grounds
:
Then
doth
it
fly
the
Good
,
and
Ill
pursue
;
Believing
all
that
this
false
Spy
propounds
▪
But
purge
the
Hamours
,
and
the
Rage
appease
,
Which
this
Distemper
in
the
Fansy
wrought
;
Then
shall
the
Wit
,
which
never
had
Disease
,
Discourse
,
and
judge
discreetly
,
as
it
ought
.
So
,
though
the
Clouds
eclipse
the
Sun
's
fair
Light
,
Yet
from
his
Face
they
do
not
take
one
Beam
;
So
have
our
Eyes
their
perfect
Pow'r
of
Sight
,
Ev'n
when
they
look
into
a
troubled
Stream
.
Then
these
Defects
in
Sense's
Organs
be
;
Not
in
the
Soul
,
or
in
her
working
Might
:
She
cannot
lose
her
perfect
Pow'r
to
see
,
Though
Mists
and
Clouds
do
choak
her
Window-Light
.
These
Imperfections
then
we
must
impute
,
Not
to
the
Agent
,
but
the
Instrument
:
We
must
not
blame
Apollo
,
but
his
Lute
,
If
false
Accords
from
her
false
Strings
be
sent
.
The
Soul
in
all
hath
one
Intelligence
;
Though
too
much
Moisture
in
an
Infant
's
Brain
,
And
too
much
Driness
in
an
old
Man's
Sense
,
Cannot
the
Prints
of
outward
things
retain
:
Then
doth
the
Soul
want
Work
,
and
idle
sit
,
And
this
we
Childishness
and
Dotage
call
;
Yet
hath
she
then
a
quick
and
active
Wit
,
If
she
had
Stuff
and
Tools
to
work
withal
:
For
,
give
her
Organs
fit
,
and
Objects
fair
;
Give
but
the
aged
Man
,
the
young
Man's
Sense
;
Let
but
Medea
,
Aeson's
Youth
repair
,
And
straight
she
shews
her
wonted
Excellence
.
As
a
good
Harper
,
stricken
far
in
Years
,
Into
whose
cunning
Hands
the
Gout
doth
fall
,
All
his
old
Crotchets
in
his
Brain
he
bears
,
But
on
his
Harp
plays
ill
,
or
not
at
all
.
But
if
Apollo
takes
his
Gout
away
,
That
he
his
nimble
Fingers
may
apply
;
Apollo's
self
will
envy
at
his
Play
,
And
all
the
World
applaud
his
Minstralsy
.
Then
Dotage
is
no
Weakness
of
the
Mind
,
But
of
the
Sense
;
for
if
the
Mind
did
waste
,
In
all
old
Men
we
should
this
Wasting
find
,
When
they
some
certain
Term
of
Years
had
pass'd
:
But
most
of
them
,
ev'n
to
their
dying
Hour
,
Retain
a
Mind
more
lively
,
quick
and
strong
;
And
better
use
their
understanding
Pow'r
,
Then
when
their
Brains
were
warm
,
and
Limbs
were
young
.
For
,
though
the
Body
wasted
be
,
and
weak
,
And
though
the
Leaden
Form
of
Earth
it
bears
;
Yet
when
we
hear
that
half-dead
Body
speak
,
We
oft
are
ravish'd
to
the
heav'nly
Spheres
.
Yet
say
these
Men
,
If
all
her
Organs
die
,
Then
hath
the
Soul
no
pow'r
her
Pow'rs
to
use
:
So
,
in
a
sort
,
her
Pow'rs
extinct
do
lie
,
When
unto
Act
she
cannot
them
reduce
.
And
if
her
Pow'rs
be
dead
,
then
what
is
she
?
For
since
from
ev'ry
thing
some
Pow'rs
do
spring
;
And
from
those
Pow'rs
,
some
Acts
proceeding
be
;
Then
kill
both
Pow'r
and
Act
,
and
kill
the
thing
.
Doubtless
,
the
Body's
Death
,
when
once
it
dies
,
The
Instruments
of
Sense
and
Life
doth
kill
;
So
that
she
cannot
use
those
Faculties
,
Although
their
Root
rest
in
her
Substance
still
.
But
(
as
the
Body
living
)
Wit
and
Will
Can
judge
and
chuse
,
without
the
Body's
Aid
;
Though
on
such
Objects
they
are
working
still
,
As
through
the
Body's
Organs
are
convey'd
:
So
,
when
the
Body
serves
her
turn
no
more
,
And
all
her
Senses
are
extinct
and
gone
,
She
can
discourse
of
what
she
learn'd
before
,
In
heav'nly
Contemplations
,
all
alone
.
So
,
if
one
Man
well
on
the
Lute
doth
play
,
And
have
good
Horsemanship
,
and
Learning's
Skill
;
Though
both
his
Lute
and
Horse
we
take
away
,
Doth
he
not
keep
his
former
Learning
still
?
He
keeps
it
,
doubtless
,
and
can
use
it
too
;
And
doth
both
th'
other
Skills
in
Pow'r
retain
;
And
can
of
both
the
proper
Actions
do
,
If
with
his
Lute
or
Horse
he
meet
again
,
So
though
the
Instruments
,
(
by
which
we
live
,
And
view
the
World
)
the
Body's
Death
do
kill
;
Yet
with
the
Body
they
shall
all
revive
,
And
all
their
wonted
Offices
fulfil
.
But
how
,
till
then
,
shall
she
her self
employ
?
Her
Spies
are
dead
,
which
brought
home
News
before
:
What
she
hath
got
,
and
keeps
,
she
may
enjoy
,
But
she
hath
Means
to
understand
no
more
.
Then
what
do
those
poor
Souls
,
which
nothing
get
?
Or
what
do
those
which
get
,
and
cannot
keep
?
Like
Buckets
bottomless
,
which
all
out-let
;
Those
Souls
,
for
want
of
Exercise
,
must
sleep
.
See
how
Man's
Soul
against
it self
doth
strive
:
Why
should
we
not
have
other
Means
to
know
?
As
Children
,
while
within
the
Womb
they
live
,
Feed
by
the
Navil
:
Here
they
feed
not
so
.
These
Children
,
if
they
had
some
use
of
Sense
,
And
should
by
chance
their
Mother's
talking
hear
,
That
in
short
time
they
shall
come
forth
from
thence
,
Would
fear
their
Birth
,
more
than
our
Death
we
fear
.
They
would
cry
out
,
If
we
this
place
shall
leave
,
Then
shall
we
break
our
tender
Navil-strings
:
How
shall
we
then
our
Nourishment
receive
,
Since
our
sweet
Food
no
other
Conduit
brings
?
And
if
a
Man
should
to
these
Babes
reply
,
That
into
this
fair
World
they
shall
be
brought
,
Where
they
shall
view
the
Earth
,
the
Sea
,
the
Sky
,
The
glorious
Sun
,
and
all
that
God
hath
wrought
:
That
there
ten
thousand
Dainties
they
shall
meet
,
Which
by
their
Mouths
they
shall
with
pleasure
take
;
Which
shall
be
cordial
too
,
as
well
as
sweet
;
And
of
their
little
Limbs
,
tall
Bodies
make
:
This
World
they
'd
think
a
Fable
,
ev'n
as
we
Do
think
the
Story
of
the
Golden
Age
;
Or
as
some
sensual
Spirits
'
mongst
us
be
,
Which
hold
the
World
to
come
,
a
feigned
Stage
:
Yet
shall
these
Infants
after
find
all
true
,
Tho'
then
thereof
they
nothing
could
conceive
:
As
soon
as
they
are
born
,
the
World
they
view
,
And
with
their
Mouths
,
the
Nurses
Milk
receive
.
So
when
the
Soul
is
born
(
for
Death
is
nought
But
the
Soul's
Birth
,
and
so
we
should
it
call
)
Ten
thousand
things
she
sees
beyond
her
Thought
;
And
in
an
unknown
manner
,
knows
them
all
.
Then
doth
she
see
by
Spectacles
no
more
,
She
hears
not
by
report
of
double
Spies
;
Her self
in
Instants
doth
all
things
explore
;
For
each
thing
's
present
,
and
before
her
lies
.
But
still
this
Crew
with
Questions
me
pursues
:
If
Souls
deceas'd
(
say
they
)
still
living
be
,
Why
do
they
not
return
,
to
bring
us
News
Of
that
strange
World
,
where
they
such
Wonders
see
?
Fond
Men
!
If
we
believe
that
Men
do
live
Under
the
Zenith
of
both
frozen
Poles
,
Though
none
come
thence
,
Advertisement
to
give
,
Why
bear
we
not
the
like
Faith
of
our
Souls
?
The
Soul
hath
here
on
Earth
no
more
to
do
,
Than
we
have
Bus'ness
in
our
Mother's
Womb
:
What
Child
doth
covet
to
return
thereto
,
Although
all
Children
first
from
thence
do
come
?
But
as
Noah's
Pigeon
,
which
return'd
no
more
,
Did
shew
,
she
footing
found
,
for
all
the
Flood
;
So
when
good
Souls
,
departed
through
Death's
Door
,
Come
not
again
,
it
shews
their
Dwelling
good
.
And
doubtless
,
such
a
Soul
as
up
doth
mount
,
And
doth
appear
before
her
Maker's
Face
,
Holds
this
vile
World
in
such
a
base
Account
,
As
she
looks
down
and
scorns
this
wretched
Place
.
But
such
as
are
detruded
down
to
Hell
,
Either
for
Shame
,
they
still
themselves
retire
;
Or
ty'd
in
Chains
,
they
in
close
Prison
dwell
,
And
cannot
come
,
although
they
much
desire
.
Well
,
well
,
say
these
vain
Spirits
,
thought
vain
it
is
To
think
our
Souls
to
Heav'n
or
Hell
do
go
;
Politick
Men
have
thought
it
not
amiss
,
To
spread
this
Lye
,
to
make
Men
virtuous
so
.
Do
you
then
think
this
Moral
Virtue
good
?
I
think
you
do
,
ev'n
for
your
private
Gain
;
For
Commonwealths
by
Virtue
ever
stood
,
And
common
Good
the
private
doth
contain
.
If
then
this
Virtue
you
do
love
so
well
,
Have
you
no
Means
,
her
Practice
to
maintain
;
But
you
this
Lye
must
to
the
People
tell
,
That
good
Souls
live
in
Joy
,
and
Ill
in
Pain
?
Must
Virtue
be
preserved
by
a
Lye
?
Virtue
and
Truth
do
ever
best
agree
;
By
this
it
seems
to
be
a
Verity
,
Since
the
Effects
so
good
and
virtuous
be
.
For
,
as
the
Devil
,
the
Father
is
of
Lies
,
So
Vice
and
Mischief
do
his
Lies
ensue
:
Then
this
good
Doctrine
did
not
he
devise
;
But
made
this
Lye
,
which
saith
,
it
is
not
true
.
For
,
how
can
that
be
false
,
which
ev'ry
Tongue
Of
ev'ry
mortal
Man
affirms
for
true
?
Which
Truth
hath
in
all
Ages
been
so
strong
,
As
,
Load-Stone-like
,
all
Hearts
it
ever
drew
.
For
,
not
the
Christian
,
or
the
Jew
alone
,
The
Persian
,
or
the
Turk
,
acknowledge
this
;
This
Mystery
to
the
wild
Indian
known
,
And
to
the
Canibal
and
Tartar
is
.
This
rich
Assyrian
Drug
grows
ev'ry
where
;
As
common
in
the
North
,
as
in
the
East
:
This
Doctrine
doth
not
enter
by
the
Ear
,
But
of
it self
is
native
in
the
Breast
.
None
that
acknowledge
God
,
or
Providence
,
Their
Souls
Eternity
did
ever
doubt
;
For
all
Religion
takes
Root
from
hence
,
Which
no
poor
naked
Nation
lives
without
.
For
since
the
World
for
Man
created
was
,
(
For
only
Man
the
Use
thereof
doth
know
)
If
Man
do
perish
like
a
wither'd
Grass
,
How
doth
God's
Wisdom
order
things
below
?
And
if
that
Wisdom
still
wise
Ends
propound
,
Why
made
he
Man
,
of
other
Creatures
,
King
;
When
(
if
he
perish
here
)
there
is
not
found
In
all
the
World
so
poor
and
vile
a
thing
?
If
Death
do
quench
us
quite
,
we
have
great
wrong
,
Since
for
our
service
all
things
else
were
wrought
;
That
Daws
,
and
Trees
,
and
Rocks
should
last
so
long
,
When
we
must
in
an
instant
pass
to
nought
.
But
bless'd
be
that
Great
Pow'r
,
that
hath
us
bless'd
With
longer
Life
than
Heav'n
or
Earth
can
have
;
Which
hath
infus'd
into
our
mortal
Breast
Immortal
Pow'rs
not
subject
to
the
Grave
.
For
though
the
Soul
do
seem
her
Grave
to
bear
,
And
in
this
World
is
almost
buri'd
quick
,
We
have
no
Cause
the
Body's
Death
to
fear
;
For
when
the
Shell
is
broke
,
out
comes
a
Chick
.
SECT
.
XXXIII
.
Three
Kinds
of
Life
answerable
to
the
three
Powers
of
the
Soul.
FOR
as
the
Soul
's
Essential
Pow'rs
are
three
;
The
quick'ning
Pow'r
,
the
Pow'r
of
Sense
and
Reason
;
Three
kinds
of
Life
to
her
designed
be
,
Which
perfect
these
three
Pow'rs
in
their
due
Season
.
The
first
Life
in
the
Mother's
Womb
is
spent
,
Where
she
her
Nursing
Pow'r
doth
only
use
;
Where
,
when
she
finds
defect
of
Nourishment
,
Sh'expels
her
Body
,
and
this
World
she
views
.
This
we
call
Birth
;
but
if
the
Child
could
speak
,
He
Death
would
call
it
;
and
of
Nature
plain
,
That
she
would
thrust
him
out
naked
and
weak
,
And
in
his
Passage
pinch
him
with
such
Pain
.
Yet
out
he
comes
,
and
in
this
World
is
plac'd
,
Where
all
his
Senses
in
Perfection
be
;
Where
he
finds
Flowers
to
smell
,
and
Fruits
to
taste
,
And
Sounds
to
hear
,
and
sundry
forms
to
see
.
When
he
hath
pass'd
some
Time
upon
the
Stage
,
His
Reason
then
a
little
seems
to
wake
;
Which
,
though
she
spring
when
Sense
doth
fade
with
Age
,
Yet
can
she
here
no
perfect
Practice
make
.
Then
doth
aspiring
Soul
the
Body
leave
,
Which
we
call
Death
;
but
were
it
known
to
all
,
What
Life
our
Souls
do
by
this
Death
receive
,
Men
would
it
Birth
,
or
Goal-Deliv'ry
call
.
In
this
third
Life
,
Reason
will
be
so
bright
,
As
that
her
Spark
will
like
the
Sun-Beams
shine
,
And
shall
of
God
enjoy
the
real
Sight
,
Being
still
increas'd
by
Influence
divine
.
SECT
.
XXXIV
.
The
Conclusion
.
O
Ignorant
poor
Man
!
what
dost
thou
bear
,
Lock'd
up
within
the
Casket
of
thy
Breast
?
What
Jewels
,
and
what
Riches
hast
thou
there
?
What
heav'nly
Treasure
in
so
weak
a
Chest
?
Look
in
thy
Soul
,
and
thou
shalt
Beauties
find
,
Like
those
which
drown'd
Narcissus
in
the
Flood
:
Honour
and
Pleasure
both
are
in
thy
Mind
,
And
all
that
in
the
World
is
counted
Good.
Think
of
her
Worth
,
and
think
that
God
did
mean
,
This
worthy
Mind
should
worthy
things
embrace
:
Blot
not
her
Beauties
with
thy
Thoughts
unclean
,
Nor
her
dishonour
with
thy
Passion
base
.
Kill
not
her
Quickn'ng
Pow'r
with
Surfeitings
:
Mar
not
her
Sense
with
Sensuality
:
Cast
not
her
serious
Wit
on
idle
things
:
Make
not
her
Free
Will
Slave
to
Vanity
.
And
when
thou
think'st
of
her
Eternity
,
Think
not
that
Death
against
her
Nature
is
;
Think
it
a
Birth
:
And
when
thou
go'st
to
die
,
Sing
like
a
Swan
,
as
if
thou
went'st
to
Bliss
.
And
if
thou
,
like
a
Child
,
didst
fear
before
,
Being
in
the
dark
,
where
thou
didst
nothing
see
;
Now
I
have
brought
thee
Torch-Light
,
fear
no
more
;
Now
when
thou
dy'st
,
thou
canst
not
hood
wink'd
And
thou
,
my
Soul
,
which
turn'st
with
curious
Eye
,
To
view
the
Beams
of
thine
own
Form
divine
,
Know
,
that
thou
canst
know
nothing
perfectly
,
While
thou
art
clouded
with
this
Flesh
of
mine
.
Take
heed
of
Over-weening
,
and
compare
Thy
Peacock's
Feet
with
thy
gay
Peacock's
Train
:
Study
the
best
and
highest
Things
that
are
,
But
of
thy self
an
humble
Thought
retain
.
Cast
down
thy self
,
and
only
strive
to
raise
The
Glory
of
thy
Maker's
sacred
Name
:
Use
all
thy
Pow'rs
,
that
blessed
Pow'r
to
praise
,
Which
gives
thee
Pow'r
to
be
,
and
use
the
same
.
FINIS
.
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