And why did God in man this _soule_ infuse, But that he should his Maker _know_ and _loue_? Now, if _loue_ be compeld and cannot chuse, How can it gratefull or thankeworthy proue? Loue must free-hearted be, and voluntary, And not enchanted, or by Fate constraind; Nor like that loue, which did _Ulisses_ carry, To _Circe's_ ile, with mighty charmes enchaind. Besides, were we vnchangeable in _will_, And of a _wit_ that nothing could mis-deeme; Equall to God, Whose wisedome shineth still, And neuer erres, we might our selues esteeme. So that if Man would be vnuariable, He must be God, or like a rock or tree; For euen the perfect Angels were not stable, But had a fall more desperate then wee. Then let vs praise that Power, which makes vs be _Men_ as we are, and rest contented so; And knowing Man's fall was curiositie, Admire God's counsels, which we cannot know. And let vs know that God the Maker is Of all the _Soules_, 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. [Footnote 115: Misprinted in 1622 'sports:' 'spots' from 1599, 1602 and 1608. G.] [Footnote 116: 'Since,' as before in 1599 and 1608 editions. G.] WHY THE SOULE IS UNITED TO THE BODY. _This substance_, and this _spirit of God's owne making_, Is in the body plact, and planted heere; "That both of God, and of the world partaking, "Of all that is, Man might the image beare. Then other things, which mindlesse bodies be; Last, He made Man, th' _horizon_ 'twixt both kinds, In whom we doe the World's abridgement see.[117] Besides, this World below did need _one wight_, Which might thereof distinguish euery part; Make vse thereof, and take therein delight, And order things with industry and art: Which also God might in His works admire, And here beneath, yeeld Him both praier and praise; As there, aboue, the holy angels quire Doth spread His glory[118] with spirituall layes. Lastly, the bruite, unreasonable wights, Did want a _visible king_ on[119] them to raigne: And God, Himselfe thus to the World vnites, That so the World might endlesse blisse obtaine. [Footnote 117: One of Heylin's numerous books is called '_Microcosmus_:' a little Description of the great World. Oxon: 1st edn., 1622. The word is met with in other old title-pages and in theological (Puritan) writings. G.] IN WHAT MANNER THE SOULE IS UNITED TO THE BODY. "But how shall we this _union_ well expresse? Nought ties the _soule_; her subtiltie is such She moues the bodie, which she doth possesse, Yet no part toucheth, but by _Vertue's_ touch. Then dwels shee not therein as in a tent, Nor as a pilot in his ship doth sit; Nor as the spider in his[120] web is pent; Nor as the waxe retaines the print in it;