Lastly, the Soule were better so to bee
Borne slaue to sinne, then not to be at all;
Since (if she do belieue) 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 (sith[116] God foresaw this ill)
Why His high Prouidence did not preuent
The declination of the first man's will.
If by His Word He had the current staid
Of Adam's will, which was by nature free;
It had bene one, as if His Word had said,
I will henceforth that Man no man shall bee.
For what is Man without a moouing mind,
Which hath a iudging wit, and chusing will?
Now, if God's power should her election bind,
Her motions then would cease and stand all still.
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.