166

Then to the Bar, all they drew near
who dy'd in Infancy,
And never had or good or bad
effected pers'nally,
But from the womb unto the tomb
were straightway carried,
(Or at the last e're they transgrest)
who thus began to plead:

167

If for our own transgression,
or disobedience,
We here did stand at thy left-hand
just were the Recompence:
But Adam's guilt our souls hath split,
his fault is charg'd on us;
And that alone hath overthrown,
and utterly undone us.

168

Not we, but he, ate of the tree
whose fruit was interdicted:
Yet on us all of his sad Fall,
the punishment's inflicted.
How could we sin that had not been,
or how is his sin our,
Without consent, which to prevent,
we never had a pow'r?

169

O great Creator, why was our Nature
depraved and forlorn?
Why so defil'd, and made so vild
whilst we were yet unborn?
If it be just, and needs we must
transgressors reck'ned be,
Thy Mercy, Lord, to us afford,
which sinners hath set free.

170

Behold we see Adam set free,
and sav'd from his trespass,
Whose sinful Fall hath split us all,
and brought us to this pass.
Canst thou deny us once to try,
or Grace to us to tender,
When he finds grace before thy face,
that was the chief offender?

171

Then answered the Judge most dread,
God doth such doom forbid,
That men should dye eternally
for what they never did.
But what you call old Adam's Fall,
and only his Trespass,
You call amiss to call it his,
both his and yours it was.

172

He was design'd of all Mankind
to be a publick Head,
A common Root, whence all should shoot,
and stood in all their stead.
He stood and fell, did ill or well,
not for himself alone,
But for you all, who now his Fall,
and trespass would disown.

173

If he had stood, then all his brood
had been established
In Gods true love, never to move,
nor once awry to tread:
Then all his Race, my Father's Grace,
should have enjoy'd for ever,
And wicked Sprights by subtile sleights
could them have harmed never.

174

Would you have griev'd to have receiv'd
through Adam so much good,
As had been your for evermore,
if he at first had stood?
Would you have said, we ne'r obey'd,
nor did thy Laws regard;
It ill befits with benefits,
us, Lord, so to reward?

175

Since then to share in his welfare,
you could have been content,
You may with reason share in his treason,
and in the punishment.
Hence you were born in state forlorn,
with Natures so depraved:
Death was your due, because that you
had thus your selves behaved.

176

You think if we had been as he,
whom God did so betrust,
We to our cost would ne're have lost
all for a paltry Lust.
Had you been made in Adam's stead,
you would like things have wrought,
And so into the self-same wo,
your selves and yours have brought.

177

I may deny you once to try,
or Grace to you to tender,
Though he finds Grace before my face,
who was the chief offender:
Else should my Grace cease to be Grace;
for it should not be free,
If to release whom I should please,
I have no libertee.

178

If upon one what's due to none
I frankly shall bestow,
And on the rest shall not think best,
compassions skirts to throw,
Whom injure I? will you envy,
and grudge at others weal?
Or me accuse, who do refuse
your selves to help and heal?

179

Am I alone of what's my own,
no Master or no Lord?
Or if I am, how can you claim
what I to some afford?
Will you demand Grace at my hand,
and challenge what is mine?
Will you teach me whom to set free,
and thus my Grace confine?

180

You sinners are, and such a share
as sinners may expect,
Such you shall have; for I do save
none but mine own Elect.
Yet to compare your sin with their,
who liv'd a longer time,
I do confess yours is much less,
though every sin's a crime.

181

A crime it is, therefore in bliss
you may not hope to dwell;
But unto you I shall allow
the easiest room in Hell.
The glorious King thus answering,
they cease, and plead no longer:
Their Consciences must needs confess
his Reasons are the stronger.