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+Project Gutenberg's Divine Songs and Meditacions (1653), by Anne Collins
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Divine Songs and Meditacions (1653)
+
+Author: Anne Collins
+
+Editor: Stanley N. Stewart
+
+Release Date: October 27, 2011 [EBook #37867]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK DIVINE SONGS AND MEDITACIONS ***
+
+
+
+
+Produced by Chris Curnow, Joseph Cooper, Stephen Hutcheson,
+and the Online Distributed Proofreading Team at
+https://www.pgdp.net
+
+
+
+
+
+
+
+
+
+                      The Augustan Reprint Society
+
+
+                             _AN. COLLINS_
+                      DIVINE SONGS AND MEDITACIONS
+                                 (1653)
+
+
+                           Selected, with an
+                            Introduction, by
+                           Stanley N. Stewart
+
+
+                         Publication Number 94
+
+
+                 William Andrews Clark Memorial Library
+                        University of California
+                              Los Angeles
+                                  1961
+
+
+                            GENERAL EDITORS
+
+               Richard C. Boys, _University of Michigan_
+          Ralph Cohen, _University of California, Los Angeles_
+       Vinton A. Dearing, _University of California, Los Angeles_
+            Lawrence Clark Powell, _Clark Memorial Library_
+
+
+                            ADVISORY EDITORS
+
+                  John Butt, _University of Edinburgh_
+                James L. Clifford, _Columbia University_
+                Arthur Friedman, _University of Chicago_
+                 Louis A. Landa, _Princeton University_
+               Samuel H. Monk, _University of Minnesota_
+       Everett T. Moore, _University of California, Los Angeles_
+             James Sutherland, _University College, London_
+     H. T. Swedenberg, Jr., _University of California, Los Angeles_
+
+
+                        CORRESPONDING SECRETARY
+
+                Edna C. Davis, _Clark Memorial Library_
+
+
+
+
+                              INTRODUCTION
+
+
+In 1815, the library of Thomas Park, which had already passed from Park
+to Thomas Hill to Longman, was sold. In the catalog of that collection, a
+volume of devotional and autobiographical verse written by one Anne
+Collins, _Divine Songs and Meditacions_ (1653), was described as “so rare
+as to be probably unique.”[1] That same year, Longman and his associates
+published an anthology of “Old Books in English Literature, Revived,”
+edited by Sir Egerton Brydges and entitled _Restituta_. Brydges, who
+acknowledged the help of Park in editing the four volume work,[2]
+reprinted long passages from the _Songs and Meditacions_. By mid-century,
+the book had passed through the possession of James Midgeley, Sir Mark
+Masterman Sykes, Thomas Thorpe,[3] and Richard Heber. In 1878, Alexander
+Dyce reprinted all but the last stanza of “Another Song exciting to
+spirituall Mirth,” and some twenty years later, S. Austin Allibone
+included reference to Anne Collins in his _Critical Dictionary of English
+Literature_. By this time, however, the remaining copy of _Divine Songs
+and Meditacions_ seems to have slipped from sight; scholars were a long
+time finding it, but in 1924, the “unique” copy bearing the autograph of
+Thomas Park was removed from the library at Britwell Court and sold by
+Sotheby to A. S. W. Rosenbach, who acted in behalf of Henry E.
+Huntington, in whose memorial library it now remains. If a second edition
+of the work ever existed, as claimed by Allibone,[4] it has vanished (to
+my knowledge, without a further trace); for all practical purposes, Anne
+Collins and her _Divine Songs and Meditacions_ are unknown even to
+scholars of seventeenth-century literature.
+
+Though it appears that the verses of Anne Collins have been spared
+extinction, it is problematic whether they will escape obscurity. Dr.
+Johnson and Warton did not mention them. Yet knowledgeable, if lesser,
+men found the _Songs and Meditacions_ worth reading. We may infer, for
+example, that Thomas Park, who was praised by Southey as the most
+distinguished authority on Old-English poetry, admired the _Songs_, for
+it seems probable that he recommended to Brydges the passages finally
+anthologized in _Restituta_. In any case, for their metrical variety,
+spiritual tone, and structural quaintness, Brydges found the _Songs and
+Meditacions_ to be of value. Allibone reprinted Brydges’ commentary,
+implying (at least) that he had no strong quarrel with it; and in our own
+century, I. A. Williams, having read the single poem in Dyce, described
+the “lilt and diction” of the language as “charming,” and called for a
+new edition of the work.[5] It may be that a wider knowledge of her
+writing would rescue Anne Collins only from oblivion into abuse. But if
+that is so, it is only fair to say that she wrote with a full awareness
+of her poetic limitations. Referring to herself as “unskilfull,” she
+claimed to have written only to occupy her mind, and then only that, in
+her lingering illness, she might not fall victim to Sloth. Anne Collins
+may not have been a Puritan,[6] but her verses are, in several respects,
+a form of the diary. To her, questions of aesthetics, at least as we
+would normally think of them, were quite irrelevant. She was convinced
+that the expression of a dedicated heart was of greater value than a
+polished line. Even if that expression were in the form of somewhat
+unsteady verses, it would not be without merit: “_Yet for theyr matter, I
+suppose they bee / Not worthlesse quite, whilst they with Truth agree._”
+
+We are dependent upon the autobiographical quality of the work for all we
+know of its author. She might have been any one of the many Annes who,
+during the first half of the seventeenth century, married into or out of
+the Collins name (or the name might be a pseudonym). But especially in
+the first third of the work, in the prose “To the Reader” and the
+metrical “Preface” and “Discourse,” we recognize the autobiography of a
+woman who was, from early childhood, the chronic victim of disease. In
+“The Discourse” (omitted here because of its length and repetitiousness),
+she describes the life of one whose hope lay in her adjustment to pain.
+Drawing upon the imagery of spiritual autobiography, Anne Collins
+describes her youth as a wilderness, her soul as a withered flower. Only
+when she takes direction from her sorrow does her soul draw in the rain
+of grace. And that regenerating force is the recurrent theme of her
+writing, the sole enduring source of peace; the world offered only the
+appearance, the “counterfet” of satisfaction. Thus, as Anne Collins
+composes her devotional verses, she is impelled by four pious reasons.
+These are indicative, not only of how the author justifies her writing
+from a poetic point of view, but of how completely she has explained away
+all the claims of a world that had once tortured her with longing. First,
+all creatures had been ordained to praise God; this, in her songs and
+meditations, she attempts to do. Recognizing that her talents are few,
+she recalls that even the man with a single talent would be called to
+account. Third, she wishes that some kinsman out of interest in her
+writing might be encouraged to read the Scriptures. And last, she thinks
+of those who will never meet or know her; by reading the _Divine Songs
+and Meditacions_, they may look upon “the image of her mind,” and from
+that learn how God takes pity on even his most lowly servant.
+
+The selections in this reprint have been made in the hope of fairly
+representing Anne Collins to the scholarly reader. Within the range of
+possibilities, an attempt was made to preserve the proportions in the
+original work among the various kinds of writing attempted by the author.
+Perhaps deletion of “The Discourse” defeated this purpose. But it was
+decided also that no individual poem would be cut. Thus, to have included
+the 102 stanzas of “The Discourse” would have required dropping several
+more songs and meditations.[7] The poem on the Civil War, like the
+paraphrase on the fifth chapter of Ecclesiastes, was eliminated because
+its subject matter was not thought representative of the work as a whole.
+The notes will direct the reader to parts of Anne Collins’ work which may
+be found in previous publications.
+
+The Huntington copy of _Divine Songs and Meditacions_ is a small octavo
+volume, measuring slightly larger than five by three inches. The pages
+have been cropped and the margins have worn away; thus, in some instances
+(pp. 50, 56, 68), text has been lost. The original volume is now
+sandwiched within protecting leaves of blank paper, and the entire volume
+is bound in thick, brown calf. The title page, once detached, has been
+backed and cemented to the second leaf, but this repair was made long
+before the blank leaves were inserted. The original volume is made up of
+52 leaves; the first gathering consists of four, the remaining six of
+eight leaves. There are 102 pages of text.
+
+This material is reproduced by permission of the Librarian of The
+Huntington Library.
+
+                                                         Stanley Stewart
+                                     University of California, Riverside
+
+
+
+
+                       NOTES TO THE INTRODUCTION
+
+
+[1]A. F. Griffith, _Bibliotheca Anglo-Poetica_ (1815), p. 67. Griffith
+   quotes the first two stanzas of “The Preface” as “detailing the cause
+   of the poems being written.”
+
+[2]Sir Egerton Brydges, ed., _Restituta_ (1815), IV, xi. Brydges reprints
+   passages from “The Preface,” “To the Reader,” “The Discourse,” “A Song
+   declaring that a Christian may finde tru Love only where tru Grace
+   is,” “A Song shewing the Mercies of God to his people...,” “Another
+   Song exciting to spirituall Mirth,” “Another Song (II),” and “The
+   Fifth Meditacion,” III, 123-127, 180-184.
+
+[3]_Catalogue of the Splendid, Curious, and Extensive Library of Sir Mark
+   Masterman Sykes_ (1824), p. 39. Thorpe bought a very large percentage
+   of the books in the Sykes collection.
+
+[4]S. Austin Allibone, _A Critical Dictionary of English Literature_
+   (1878), I, 411.
+
+[5]I. A. Williams, “Bibliographical Notes and News,” _London Mercury_, IX
+   (1924), 529.
+
+[6]Her poem on the Civil War suggests that she was not in sympathy with
+   the left wing of the Puritan movement.
+
+[7]“The Discourse” relates Miss Collins’ interest in “Theologicall
+   employments,” especially as these filled her once empty life. There
+   are 29 stanzas treating of the nature of the Trinity and the Law. In
+   ten more stanzas, she paraphrases each of the ten Commandments. The
+   remaining 34 stanzas summarize the steps to salvation, and the joys of
+   the Christian life. These theological verses follow the initial 26
+   stanzas, which are repetitious of “The Preface” in their
+   autobiographical matter and pious observations. In addition to “The
+   Discourse,” the following titles have not been reprinted here:
+
+      A Song demonstrating The vanities of Earthly things;
+      A Song manifesting The Saints eternall Happinesse;
+      A Song exciting to spirituall Alacrity;
+      A Song composed in time of Civill Warr, when the wicked did much
+          insult over the godly;
+      The third Meditacion;
+      The fourth Meditacion;
+      The fifth Meditacion;
+      Verses on the twelvth Chapter of Ecclesiastes.
+
+
+
+
+                                 Divine
+                                 SONGS
+                                  and
+                              MEDITACIONS
+
+
+                                Composed
+                                   By
+                             _An Collins_.
+
+
+                               _LONDON_,
+                 Printed by _R. Bishop_. Anno Dom. 1653
+
+
+
+
+                             To the Reader
+
+
+_Christian Reader_,
+
+I inform you, that by divine Providence, I have been restrained from
+bodily employments, suting with my disposicion, which enforced me to a
+retired Course of life; Wherin it pleased God to give me such
+inlargednesse of mind, and activity of spirit, so that this seeming
+desolate condicion, proved to me most delightfull: To be breif, I became
+affected to Poetry, insomuch that I proceeded to practise the same; and
+though the helps I had therein were small, yet the thing it self appeared
+unto me so amiable, as that it enflamed my faculties, to put forth
+themselvs, in a practise so pleasing.
+
+Now the furtherances I had herein, was what I could gather (by the
+benifit of hearing,) at first from prophane Histories; which gave not
+that satisfactory contentment, before mencioned; but it was the
+manifestacion of Divine Truth, or rather the Truth it self, that reduced
+my mind to a peacefull temper, and spirituall calmnesse, taking up my
+thoughts for Theologicall employments.
+
+Witnesse hereof, this Discourse, Songs and Meditacions following; which I
+have set forth (as I trust) for the benifit, and comfort of others,
+Cheifly for those Christians who are of disconsolat Spirits, who may
+perceive herein, the Faithfullnesse Love, & Tender Compassionatnesse of
+God to his people, in that according to his gracious Promise, _He doth
+not leave nor forsake them. Heb. 13.5._ But causeth _all things to work
+for theyr good. Rom. 8.28._ This I doubt not, but most Saints in som
+measure, do experimentally know, therefore I will not seek by argument,
+to prove a thing so perspicuous. And now (Courteous Reader) I have
+delivered unto you, what I intended, onely it remains that I tell you,
+That with my Labours, you have my Prayers to God through Jesus Christ;
+whose I am, and in him,
+
+                                                                _Yours,_
+                                            _in all Christian affection_
+                                                             An Collins.
+
+
+
+
+                              The Preface.
+
+
+  Being through weakness to the house confin’d,
+  My mentall powers seeming long to sleep,
+  were summond up, by want of wakeing mind,
+  Their wonted course of exercise to keep,
+  And not to waste themselves in slumber deep;
+  Though no work can bee so from error kept
+  But some against it boldly will except:
+
+  Yet sith it was my morning exercise
+  The fruit of intellectuals to vent,
+  In Songs or counterfets of Poesies,
+  And haveing therein found no small content,
+  To keep that course my thoughts are therfore bent,
+  And rather former workes to vindicate
+  Than any new conception to relate.
+
+  Our glorious God his creatures weaknesse sees,
+  And therefore deales with them accordingly,
+  Giveing the meanes of knowledg by degrees,
+  Vnfoulding more and more the Mystery,
+  And opening the Seales successively,                           Rev. 6.
+  So of his goodnesse gives forth demonstracions,
+  To his Elect in divers Dispensacions.
+
+  In legall wise hee did himself expresse
+  To be the only Lord Omnipotent
+  A just avenger of all wickednesse,
+  A jelous God in power emminent,
+  Which terror workes, and pale astonishment;
+  Sith plagues for sin are holden forth thereby,
+  But with no strength to crush inniquity.
+
+  Now with the Law the Gospell oft appeares,
+  But under vailes, perspicuous unto few
+  Who were as those which of good tydings heares,
+  Rejoyceing much at the report or show
+  Of that the Saints now by possessing know;
+  Oft spake the Prophets Evangelicall,
+  Whose words like kindly drops of rain did fall.
+
+  But when the plenerie of time was come
+  The springs of grace their plesant streams out deald
+  Felicitie did evidence on her some
+  Salvacion and the way thereto reveald,
+  Who wounded were in spirit, might be heald;
+  Here God declares the Beauties of his Face,
+  Great Love, rich Mercy, free Eternall Grace.
+
+  This time was when the Sonne of Righteousnesse
+  His Luster in the world began to spread,
+  Which more and more to his he doth expresse
+  In tearms so large that they that run may read,
+  And to himselfe he doth the weaker lead;
+  He to his bosum will his Lambs collect,
+  And gently those that feeble are direct.                   Isa. 40. 11
+
+  And so in them a life of grace instill
+  Whereby they shall be able to obay
+  All Gospell precepts suting with his will,
+  And that without regard of servill pay,
+  But with free hearts, where Christ alone doth sway
+  Causing the apprehensions of his love,
+  To gender love, which still doth active prove.
+
+  Where Christ thus ruleth, I suppose remaines
+  No heart that hankers after Novelties
+  Whose ground is but the Scum of frothy braines
+  Perhaps extracted from old Heresies,
+  New formd with Glosses to deceive the eyes
+  Of those who like to Children, do incline
+  To every new device that seemes to shine.
+
+  I am perswaded they that relish right,
+  The Dainties of Religion, Food divine,
+  Have therby such a permanent delight,
+  And of best Treasures, such a lasting mine,
+  As that their hearts to change do not incline,
+  I therfore think theyr tastes of Truth is ill,
+  Who Truths profession, quickly alter will.
+
+  I speak not this to manifest despight
+  To tru Religions growth or augmentacion,
+  Nor do I take offence of greater Light
+  Which brings _probatum est_, or commendacion
+  From Truth it selfe, having therto relacion,
+  But rather with the Saints I doe rejoyce,
+  When God appeares to his in Gospel-voyce.
+
+  Now touching that I hasten to expresse
+  Concerning these, the ofspring of my mind,
+  Who though they here appeare in homly dresse
+  And as they are my works, I do not find
+  But ranked with others, they may go behind,
+  Yet for theyr matter, I suppose they bee
+  Not worthlesse quite, whilst they with Truth agree.
+
+  Indeed I grant that sounder judgments may
+  (Directed by a greater Light) declare
+  The ground of Truth more in a Gospel-way,
+  But who time past with present will compare
+  Shall find more mysteries unfolded are,
+  So that they may who have right informacion
+  More plainly shew the path-way to Salvacion.
+
+  Yet this cannot prevayl to hinder me
+  From publishing those Truths I do intend,
+  As strong perfumes will not concealed be,
+  And who esteemes the favours of a Freind,
+  So little, as in silence let them end,
+  Nor will I therfore only keep in thought,
+  But tell what God still for my Soule hath wrought.
+
+  When Clouds of Melancholy over-cast
+  My heart, sustaining heavinesse therby,
+  But long that sad condicion would not last
+  For soon the Spring of Light would blessedly
+  Send forth a beam, for helps discovery,
+  Then dark discomforts would give place to joy,
+  Which not the World could give or quite destroy.
+
+  So sorrow serv’d but as springing raine
+  To ripen fruits, indowments of the minde,
+  VVho thereby did abillitie attaine
+  To send forth flowers, of so rare a kinde,
+  VVhich wither not by force of Sun or VVinde:
+  Retaining vertue in their operacions,
+  VVhich are the matter of those Meditacions.
+
+  From whence if evill matter be extracted
+  Tis only by a spider generacion,
+  Whose natures are of vennom so compacted,
+  As that their touch occasions depravacion
+  Though lighting in the fragrantest plantacion:
+  Let such conceale the evill hence they pluck
+  And not disgorg themselves of what they suck.
+
+  So shall they not the humble sort offend
+  Who like the Bee, by natures secret act
+  Convert to sweetnesse, fit for some good end
+  That which they from small things of worth extract,
+  Wisely supplying every place that lackt,
+  By helping to discover what was meant
+  Where they perceive there is a good intent.
+
+  So trusting that the only Sov’rain Power
+  Which in this work alwaies assisted mee,
+  Will still remain its firme defensive Tower,
+  From spite of enemies the same to free
+  And make it useful in some sort to bee,
+  That Rock I trust on whom I doe depend,
+  Will his and all their works for him defend.
+
+
+
+
+   A Song expressing their happinesse who have Communion with Christ.
+
+
+  When scorched with distracting care,
+    My minde finds out a shade
+  Which fruitlesse Trees, false fear, dispair
+    And melancoly made,
+  Where neither bird did sing
+    Nor fragrant flowers spring,
+  Nor any plant of use:
+    No sound of happynesse,
+  Had there at all ingresse,
+    Such comforts to produce,
+  But _Sorrow_ there frequents,
+    The Nurce of Discontents,
+  And _Murmering_ her Mayd
+    Whose harsh unpleasant noise
+  All mentall fruits destroyes
+    Whereby delight’s convayd.
+
+  Whereof my judgment being certifide
+    My mind from thence did move,
+  For her conception so to provide,
+    That it might not abortive prove,
+  VVhich fruit to signifie
+    It was conceaved by
+  Most true intelligence
+    Of this sweet truth divine
+  _Who formed thee is thine_,                                Esay. 54. 5
+    Whence sprang this inference;
+  He too, thats Lord of all
+    Will thee beloved call,
+  Though all else prove unkind;
+    Then chearfull may I sing
+  Sith I enjoy the Spring,
+    Though Sesterns dry I find.
+
+  For in our Vnion with the Lord alone,
+    Consists our happinesse.
+  Certainly such who are with Christ at one
+    He leaves not comfortlesse.
+  But come to them he will
+    Their Souls with joy to fill.
+  And them to Fortifie
+    Their works to undergo
+  And beare their Crosse also,
+    VVith much alacrity:
+  VVho his assisting grace
+    Do feelingly imbrace,
+  VVith confidence may say,
+    Through Christ that strengthens me
+  No thing so hard I see                                     Phil. 4. 14
+    But what perform I may.
+
+  But when the Soul no help can see
+    Through sins interposicion,
+  Then quite forlorn that while is she,
+    Bewailling her condicion;
+  In which deplored case
+    Now such a Soul hath space,
+  To think how she delayd
+    Her Saviour to admit
+  Who shu’d to her for it,
+    And to this purpose sayd,
+  Open to me my Love,
+    My Sister, and my Dove,                                       Can. 5
+  My Locks with dew wet are
+    Yet she remissive grew,
+  Till he himselfe with-drew
+    Before she was aware.
+
+  But tasting once how sweet he is,
+    And smelling his perfumes,
+  Long can she not his presence misse,
+    But griefe her strainth consumes:
+  For when he visits one
+    He cometh not alone,
+  But brings abundant grace
+    True Light, and Holynesse
+  And Spirit to expresse
+    Ones wants in every case;
+  For as he wisedome is,
+    So is he unto his
+  VVisedome and Purity,                                      1 Cor. 1.30
+    Which when he seemes to hide,
+  The soul missing her guide,
+    Must needs confused lie.
+
+  Then let them know, that would enjoy
+    The firme fruition,
+  Of his Sweet presence, he will stay
+    With single hearts alone,
+  Who but their former mate,
+    Doe quite exterminate:
+  With all things that defile
+    They that are Christs, truly,
+  The Flesh do Crucifie
+    With its affections vile                                     Gal. 5.
+  Then grounds of truth are sought
+    New Principles are wrought
+  Of grace and holinesse,
+    Which plantings of the heart
+  Will spring in every part,
+    And so it selfe expresse.
+
+  Then shall the Soul like morning bright
+    Vnto her Lord appeare,                                     Can. 6.10
+  And as the Moone when full of Light
+    So fayr is she and cleare,
+  With that inherent grace
+    Thats darted from the Face
+  Of Christ, that Sunne divine,
+    Which hath a purging power
+  Corruption to devour,
+    And Conscience to refine;
+  Perfection thus begun
+    As pure as the Sonne,
+  The Soul shall be likewise
+    With that great Blessednesse,
+  Imputed Righteoussenesse
+    Which freely Justifies.
+
+  They that are thus compleat with Grace
+    And know that they are so,
+  For Glory must set Sayle apace
+    Whilst wind doth fitly blow,
+  Now is the tide of Love,
+    Now doth the Angell move;
+  If that there be defect
+    That Soul which sin doth wound,
+  Here now is healing found,
+    If she no time neglect;
+  To whom shall be reveald
+    What erst hath been conceald,
+  When brought unto that Light,
+    Which in the Soul doth shine
+  When he thats most divine,
+    Declares his presence bright.
+
+  Then he will his beloved shew
+    The reason wherefore she
+  Is seated in a place so low,
+    Not from all troubles free;
+  And wherefore they do thrive
+    That wicked works contrive;
+  Christ telleth his also
+    For who as friends he takes
+  He of his Councell makes,
+    And they shall secrets know:                              Iohn 15.15
+  Such need not pine with cares
+    Seeing all things are theirs,
+  If they are Christs indeed;                                 Cor. 3.21.
+    Therefore let such confesse
+  They are not comfortlesse,
+    Nor left in time of Need.
+
+
+
+
+A Song shewing the Mercies of God to his people, by interlacing cordiall
+                  Comforts with fatherly Chastisments.
+
+
+  As in the time of Winter
+  The Earth doth fruitlesse and barren lie,
+  Till the Sun his course doth run
+  Through Aries, Taurus, Gemini;
+  Then he repayres what Cold did decay,
+  Drawing superfluous moistures away,
+  And by his luster, together with showers,
+  The Earth becoms fruitful & plesant with flowers
+  That what in winter seemed dead,
+  Thereby the Sun is life discovered.
+
+  So though that in the Winter
+  Of sharp Afflictions, fruits seem to dy,
+  And for that space, the life of Grace
+  Remayneth in the Root only;
+  Yet when the Son of Righteousnesse clear
+  Shall make Summer with us, our spirits to chear,
+  Warming our hearts with the sense of his favour,
+  Then must our flowers of piety savour,
+  And then the fruits of righteousnesse
+  We to the glory of God must expresse.
+
+  And as when Night is parted;
+  The Sun ascending our Hemisphear,
+  Ill fumes devouers, and opes the powers
+  Which in our bodies are, and there
+  He drawes out the spirits of moving and sence
+  As from the center, to the circumference;
+  So that the exterior parts are delighted,
+  And unto mocion and action excited,
+  And hence it is that with more delight
+  We undergo labor by day then by night.
+
+  So though a Night of Sorrows
+  May stay proceedings in piety
+  Yet shall our light like morning bright
+  Arise out of obscurity,
+  Then when the Sun that never declines
+  Shall open the faculties of our mindes,
+  Stirring up in them that spirituall mocion
+  Whereby we make towards God with devocion
+  When kindled by his influence
+  Our Sacrifice is as pleasing incense.
+
+  Now when we feel Gods favour
+  And the communion with him we have,
+  Alone we may admit of joy
+  As having found what most we crave,
+  Store must we gather while such gleams do last
+  Against our tryalls sharp winterly blasts
+  So dispairacion shall swallow us never,
+  Who know where God once loves, there he loves ever
+  Though sence of it oft wanting is
+  Yet still Gods mercies continue with his.
+
+  So soon as we discover
+  Our souls benummed in such a case,
+  We may not stay, without delay
+  We must approach the Throne of Grace,
+  First taking words to our selves to declare
+  How dead to goodnesse by nature we are,
+  Then seeking by him who for us did merit
+  To be enliv’d by his quickening Spirit,
+  Whose flame doth light our spark of Grace,
+  Whereby we may behold his pleased face.
+
+  From whence come beams of comfort,
+  The chiefest matter of tru Content,
+  Who tast and see, how sweet they be,
+  Perceive they are most excellent,
+  Being a glimce of his presence so bright,
+  Who dwelleth in unapproachable light:
+  Whoso hath happily this mercy attayned,
+  Earnest of blessednesse endlesse hath gayned,
+  Where happinesse doth not decay
+  There Spring is eternall, and endlesse is day.
+
+
+
+
+  A Song declaring that a Christian may finde tru Love only where tru
+                               Grace is.
+
+
+  No Knot of Friendship long can hold
+    Save that which Grace hath ty’d,
+  For other causes prove but cold
+    VVhen their effects are try’d;
+  For God who loveth unity
+    Doth cause the onely union,
+  Which makes them of one Family
+    Of one mind and communion.
+
+  Commocions will be in that place,
+    VVhere are such contraries,
+  As is inniquity and grace,
+    The greatest enimies,
+  Whom sin doth rule shee doth command
+    To hold stiff opposicion
+  Gainst grace and all the faithfull band
+    Which are in her tuision.
+
+  This is the cause of home debates,
+    And much domestick woes,
+  That one may find his houshold mates
+    To be his greatest foes,
+  That with the Wolfe the Lamb may ’bide
+    As free from molestacion,
+  As Saints with sinners, who reside
+    In the same habitacion.
+
+  By reason of the Enmity
+    Between the womans Seed
+  And mans infernall enimy,
+    The Serpent and his breed,
+  The link of consanguinity
+    Could hold true friendship never,
+  Neither hath neare affinity
+    United freinds for ever.
+
+  For scoffing _Ishmael_ will scorn
+    His onely true born brother:
+  _Rebeckahs_ sonns together born
+    Contend with one another,
+  No bond of nature is so strong
+    To cause their hearts to tarry
+  In unity, who do belong
+    To masters so contrary.
+
+  The wicked ordinarily
+    Gods dearest children hate,
+  And therfore seek (though groundlesly)
+    Their credits to abate,
+  And though their words and works do show
+    No colour of offences
+  Yet are their hearts most (they trow)
+    For all their good pretences.
+
+  And those that strongest grace attain,
+    Whereby sin is vanquished,
+  By Sathan and his cursed train
+    Are most contraried;
+  Because by such the Serpent feeles,
+    His head to be most bruised,
+  He turnes and catches at their heeles,
+    By whom he is so used.
+
+  His agents he doth instigate,
+    To vex, oppose, and fret,
+  To slander and calumniate,
+    Those that have scap’t his net,
+  Who servants are so diligent,
+    That like to _Kain_ their father
+  They whose works are most excellent
+    They mischiefe will the rather.
+
+  Yet there are of the gracelesse crew
+    Who for some private ends
+  Have sided with prefessors tru
+    As trusty pious friends,
+  But to the times of worldly peace
+    Their friendship was confined.
+  Which when some crosses caus’d to cease
+    The thred of league untwined.
+
+  Such friends unto the _Swallow_ may
+    Be fitly likened,
+  Who all the plesant Summer stay
+    But are in Winter fled:
+  They cannot ’bide their freind to see,
+    In any kind of trouble,
+  So pittyfull (forsooth) they bee
+    That have the art to double.
+
+  Such will be any thing for one
+    Who hath of nothing need,
+  Their freindship stands in word alone,
+    And none at all in deed,
+  How open mouth’d so e’re they are,
+    They bee as closely handed,
+  Who will (they know) their service spare,
+    They’re his to be commanded.
+
+  Therefore let no true hearted one
+    Reliefe at need expect,
+  From opposits to vertue known,
+    Who can him not afect:
+  For his internall ornaments,
+    Will ever lovely make him
+  Though all things pleasing outward sence
+    Should utterly forsake him.
+
+  In choise of Freinds let such therefore
+    Prefer the godly wise,
+  To whom he may impart the store
+    That in his bosome lies:
+  And let him not perniciously
+    Communicate his favours,
+  To all alike indifferently,
+    Which shewes a mind that wavers.
+
+  Gods children to each other should
+    Most open hearted bee;
+  Who by the same precepts are rul’d,
+    And in one Faith agree,
+  VVho shall in true felicity,
+    Where nothing shall offend them
+  Together dwell eternally,
+    To which I do commend them.
+
+
+
+
+               Another Song exciting to spirituall Mirth.
+
+
+  The Winter being over
+  In order comes the Spring,
+  Which doth green Hearbs discover
+  And cause the Birds to sing;
+  The Night also expired,
+  Then comes the Morning bright,
+  Which is so much desired
+  By all that love the Light;
+  This may learn
+  Them that mourn
+  To put their Griefe to flight.
+  The Spring succeedeth Winter,
+  And Day must follow Night.
+
+  He therefore that sustaineth
+  Affliction or Distresse,
+  Which ev’ry member paineth,
+  And findeth no relesse;
+  Let such therefore despaire not,
+  But on firm Hope depend
+  Whose Griefes immortall are not,
+  And therefore must have end:
+  They that faint
+  With complaint
+  Therefore are too blame,
+  They ad to their afflictions,
+  And amplify the same.
+
+  For if they could with patience
+  A while posesse the minde,
+  By inward Consolacions
+  They might refreshing finde,
+  To sweeten all their Crosses
+  That little time they ’dure;
+  So might they gain by losses,
+  And harp would sweet procure;
+  But if the minde
+  Be inclinde
+  To Vnquietnesse
+  That only may be called
+  The worst of all Distresse.
+
+  He that is melancolly
+  Detesting all Delight,
+  His Wits by sottish Folly
+  Are ruinated quite;
+  Sad Discontent and Murmors
+  To him are insident,
+  Were he posest of Honors,
+  He could not be content:
+  Sparks of joy
+  Fly away,
+  Floods of Cares arise,
+  And all delightfull Mocions
+  In the conception dies.
+
+  But those that are contented
+  However things doe fall,
+  Much Anguish is prevented,
+  And they soon freed from all;
+  They finish all their Labours
+  With much felicity,
+  Theyr joy in Troubles savours
+  Of perfect Piety,
+  Chearfulnesse
+  Doth expresse
+  A setled pious minde
+  Which is not prone to grudging
+  From murmoring refinde.
+
+  Lascivious joy I prayse not,
+  Neither do it allow,
+  For where the same decayes not
+  No branch of peace can grow;
+  For why, it is sinister
+  As is excessive Griefe,
+  And doth the Heart sequester
+  From all good: to be briefe,
+  Vain Delight
+  Passeth quite
+  The bounds of modesty,
+  And makes one apt to nothing
+  But sensuality.
+
+
+
+
+ This song sheweth that God is the strength of his people, whence they
+                       have support and comfort.
+
+
+  My straying thoughts, reduced stay,
+  And so a while retired,
+  Such observacions to survay
+  VVhich memory hath registred,
+  That were not in oblivion dead.
+
+  In which reveiw of mentall store,
+  One note affordeth comforts best,
+  Cheifly to be preferd therfore,
+  As in a Cabinet or Chest
+  One jewell may exceed the rest.
+
+  God is the Rock of his Elect
+  In whom his grace is incoate,
+  This note, my soule did most affect,
+  It doth such power intimate
+  To comfort and corroberate.
+
+  God is a Rock first in respect
+  He shadows his from hurtfull heat,
+  Then in regard he doth protect
+  His servants still from dangers great
+  And so their enimies defeat.
+
+  In some dry desart Lands (they say)
+  Are mighty Rocks, which shadow make,
+  Where passengers that go that way,
+  May rest, and so refreshing take,
+  Their sweltish Wearinesse to slake.
+
+  So in this world such violent
+  Occasions, find we still to mourn.
+  That scorching heat of Discontent
+  VVould all into combustion turn
+  And soon our soules with anguish burn,
+
+  Did not our Rock preserve us still,
+  Whose Spirit, ours animates,
+  That wind that bloweth where it will                          Iohn 3.8
+  Sweetly our soules refrigerates,
+  And so distructive heat abates.
+
+  From this our Rock proceeds likewise,
+  Those living streames, which graciously
+  Releives the soule which scorched lies,
+  Through sence of Gods displeasure high,
+  Due to her for inniquity.
+
+  So this our Rock refreshing yeelds,
+  To those that unto him adhere,
+  Whom likewise mightily he sheilds,
+  So that they need not faint nor fear
+  Though all the world against them were.
+
+  Because he is their strength and tower,
+  Whose power none can equalize.
+  VVhich onely gives the use of power
+  Which justly he to them denies,
+  Who would against his servants rise.
+
+  Not by selfe power nor by might,
+  But by Gods spirit certainly,                                 Zach. 4.
+  Men compasse and attain their right,
+  For what art thou, O mountain high!
+  Thou shalt with valleys, evenly.
+
+  Happy was _Israell_, and why,
+  Jehovah was his Rock alone,                                 Deu. 33.29
+  The _Sword of his Excellency_,
+  _His sheild of Glory_ mighty known,
+  In saving those that are his own.
+
+  Experience of all age shewes,
+  That such could never be dismayd
+  Who did by Faith on God repose,
+  Confessing him their onely ayd,
+  Such were alone in safty stayd.
+
+  One may have freinds, who have a will
+  To further his felicity,
+  And yet be wanting to him still,
+  Because of imbecility,
+  In power and ability.
+
+  But whom the Lord is pleas’d to save,
+  Such he is able to defend,
+  His grace and might no limmits have,
+  And therefore can to all extend
+  Who doe or shall on him depend.
+
+  Nor stands he therefore surely,
+  Whose Freinds most powerfull appeare,
+  Because of mutabillity
+  To which all mortalls subject are,
+  Whose favours run now here, now there.
+
+  But in our Rock and mighty Fort,
+  Of change no shadow doth remain,
+  His favours he doth not Transport
+  As trifles movable and vain,
+  His Love alone is lasting gain.
+
+  Therefore my soule do thou depend,
+  upon that Rock which will not move,
+  When all created help shall end
+  Thy Rock impregnable will prove,
+  Whom still embrace with ardent Love.
+
+
+
+
+                             Another Song.
+
+
+  The Winter of my infancy being over-past
+  Then supposed, suddenly the Spring would hast
+  Which useth every thing to cheare
+  With invitation to recreacion
+  This time of yeare.
+
+  The Sun sends forth his radient beames to warm the ground
+  The drops distil, between the gleams delights abound,
+  _Vèr_ brings her mate the flowery Queen,
+  The Groves shee dresses, her Art expresses
+  On every Green.
+
+  But in my Spring it was not so, but contrary,
+  For no delightfull flowers grew to please the eye,
+  No hopefull bud, nor fruitfull bough,
+  No moderat showers which causeth flowers
+  To spring and grow.
+
+  My Aprill was exceeding dry, therfore unkind;
+  Whence tis that small utility I look to find,
+  For when that Aprill is so dry,
+  (As hath been spoken) it doth betoken
+  Much scarcity.
+
+  Thus is my Spring now almost past in heavinesse
+  The Sky of pleasure’s over-cast with sad distresse
+  For by a comfortlesse Eclips,
+  Disconsolacion and sore vexacion,
+  My blossom nips.
+
+  Yet as a garden is my mind enclosed fast
+  Being to safety so confind from storm and blast
+  Apt to produce a fruit most rare,
+  That is not common with every woman
+  That fruitfull are.
+
+  A Love of goodnesse is the cheifest plant therin
+  The second is, (for to be briefe) Dislike to sin.
+  These grow in spight of misery,
+  Which Grace doth nourish and cause to flourish
+  Continually.
+
+  But evill mocions, currupt seeds, fall here also
+  whenc springs prophanesse as do weeds where flowers grow
+  VVhich must supplanted be with speed
+  These weeds of Error, Distrust and Terror,
+  Lest woe succeed
+
+  So shall they not molest, the plants before exprest
+  Which countervails these outward wants, & purchase rest
+  Which more commodious is for me
+  Then outward pleasures or earthly treasures
+  Enjoyd would be.
+
+  My little Hopes of worldly Gain I fret not at,
+  As yet I do this Hope retain; though Spring be lat
+  Perhaps my Sommer-age may be,
+  Not prejudiciall, but benificiall
+  Enough for me.
+
+  Admit the worst it be not so, but stormy too,
+  He learn my selfe to undergo more then I doe
+  And still content my self with this
+  Sweet Meditacion and Contemplacion
+  Of heavenly blis,
+
+  VVhich for the Saints reserved is, who persevere
+  In Piety and Holynesse, and godly Feare,
+  The pleasures of which blis divine
+  Neither Logician nor Rhetorician
+
+
+
+
+                             Another Song.
+
+
+  Having restrained Discontent,
+  The onely Foe to Health and Witt,
+  I sought by all meanes to prevent
+  The causes which did nourish it,
+  Knowing that they who are judicious
+  Have alwaies held it most pernicious.
+
+  Looking to outward things, I found
+  Not that which Sorrow might abate,
+  But rather cause them to abound
+  Then any Greife to mittigate
+  Which made me seek by supplicacion
+  Internall Peace and Consolacion
+
+  Calling to mind their wretchednesse
+  That seem to be in happy case
+  Having externall happinesse
+  But therewithall no inward grace;
+  Nor are their minds with knowledg pollisht
+  In such all vertues are abollisht
+
+  For where the mind ’s obscure and dark
+  There is no vertu resident,
+  Of goodnesse there remaines no spark;
+  Distrustfullnesse doth there frequent
+  For Ignorance the cause of error
+  May also be the cause of terror
+
+  As doth the Sun-beames beutify
+  The Sky, which else doth dim appeare
+  So Knowledg doth exquisitly
+  The Mind adorn, delight and cleare
+  Which otherwise is most obscure,
+  Full of enormities impure.
+
+  So that their Soules polluted are
+  That live in blockish Ignorance.
+  Which doth their miseries declare
+  And argues plainly that their wants
+  More hurtfull are then outward Crosses
+  Infirmities, Reproach, or Losses.
+
+  Where saving Knowledg doth abide,
+  The peace of Conscience also dwels
+  And many Vertues more beside
+  Which all obsurdities expels,
+  And fils the Soule with joy Celestiall
+  That shee regards not things Terrestiall.
+
+  Sith then the Graces of the Mind
+  Exceeds all outward Happinesse,
+  What sweet Contentment do they find
+  Who are admitted to possesse
+  Such matchlesse Pearles, so may we call them;
+  For Precious is the least of all them.
+
+  VVhich when I well considered
+  My greife for outward crosses ceast,
+  Being not much discouraged
+  Although afflictions still encreast,
+  Knowing right well that Tribulacion
+  No token is of Reprobacion.
+
+
+
+
+                             Another Song.
+
+
+  Excessive worldy Greife the Soule devouers
+  And spoyles the activnesse of all the Powers,
+  Through indisposing them to exercise
+  What should demonstrate their abilities,
+  By practicall improvment of the same
+  Unto the Glory of the givers name.
+  Though Envy wait to blast the Blossoms green
+  Of any Vertu soon as they are seen,
+  Yet none may therfore just occasion take
+  To shun what Vertu manifest should make,
+  For like the Sun shall Vertu be beheld
+  VVhen Clouds of Envy shall be quite dispeld;
+  Though there be some of no disart at all
+  Who no degree in worth can lower fall,
+  Prefer’d before the Verteous whom they taunt
+  Onely because of some apparent want,
+  Which is as if a Weed without defect
+  Before the Damask Rose should have respect,
+  Because the Rose a leafe or two hath lost,
+  And this the Weed of all his parts can boast;
+  Or elce as if a monstrous Clout should be
+  Prefer’d before the purest Lawn to see,
+  Because the Lawn hath spots and this the Clout
+  Is equally polluted thoroughout
+  Therefore let such whose vertu favours merits,
+  Shew their divinly magnanimious spirits
+  By disregarding such their approbacion
+  Who have the worthlesse most in estimacion,
+  For who loves God above all things, not one
+  Who understands not that in him alone
+  All causes that may move affection are,
+  Glimpses wherof his creatures doe declare,
+  This being so, who can be troubled
+  When as his gifts are undervalued,
+  Seeing the giver of all things likewise
+  For want of knowledg many underprise.
+
+
+
+
+                              Another Song
+
+
+  Time past we understood by story
+  The strength of Sin a Land to waste,
+  Now God to manifest his Glory.
+  The truth hereof did let us taste,
+  For many years, this Land appears
+  Of usefull things the Nursery,
+  Refresht and fenc’d with unity.
+
+  But that which crown’d each other Blessing
+  Was evidence of Truth Divine,
+  The Word of Grace such Light expressing,
+  Which in some prudent Hearts did shine,
+  Whose Flame inclines those noble minds
+  To stop the Course of Prophanacion
+  And so make way for Reformation.
+
+  But He that watcheth to devour,
+  This their intent did soon discry,
+  For which he strait improves his power
+  This worthy work to nullify
+  With Sophistry and Tiranny,
+  His agents he forthwith did fill
+  Who gladly execute his will.
+
+  And first they prove by Elocution
+  And Hellish Logick to traduce
+  Those that would put in execucion,
+  Restraint of every known abuse;
+  They seperate and ’sturb the State,
+  And would all Order overthrow,
+  The better sort were charged so.
+
+  Such false Reports did fill all places,
+  Corrupting some of each degree,
+  He whom the highest Title graces
+  From hearing slanders was not free,
+  Which Scruple bred, and put the Head
+  With primest members so at bate
+  Which did the Body dislocate.
+
+  A Lying Spirit mis-informed
+  The common peeple, who suppose
+  If things went on to be reformed
+  They should their ancient Customs lose,
+  And be beside to courses ty’d
+  Which they not yet their Fathers knew,
+  And so be wrapt in fangles new.
+
+  Great multitudes therefore were joyned
+  To Sathans plyant instruments,
+  With mallice, ignorance combined,
+  And both at Truth their fury vents;
+  First Piety as Enimy
+  They persecute, oppose, revile,
+  Then Freind as well as Foe they spoyle.
+
+  The beuty of the Land’s abollisht,
+  Such Fabericks by Art contriv’d,
+  The many of them quite demollisht,
+  And many of their homes depriv’d
+  Some mourn for freinds untimely ends,
+  And some for necessaries faint,
+  With which they parted by constraint.
+
+  But from those storms hath God preserved
+  A people to record his praise,
+  Who sith they were therefore reserved
+  Must to the heigth their Spirits raise
+  To magnify his lenity
+  Who safely brought them through the fire
+  To let them see their hearts desire
+
+  Which many faithfull ones deceased
+  With teares desired to behold,
+  Which is the Light of Truth professed
+  Without obscuring shaddowes old,
+  When spirits free, not tyed shall be
+  To frozen Forms long since compos’d,
+  When lesser knowledg was disclos’d.
+
+  VVho are preserv’d from foes outragious,
+  Noteing the Lords unfound-out wayes,
+  Should strive to leave to after-ages
+  Some memorandums of his praise;
+  That others may admiring say
+  Unsearchable his judgments are,
+  As do his works alwayes declare.
+
+
+
+
+                              Meditacions
+
+
+
+
+                         The first Meditacion.
+
+
+    The Morning is at hand, my Soule awake,
+    Rise from the sleep of dull security;
+    Now is the time, anon ’twill be to late,
+    Now hast thou golden opportunity
+  For to behold thy naturall estate
+  And to repent and be regenerate.
+
+    Delay no longer though the Flesh thee tell,
+    Tis time enough hereafter to repent,
+    Strive earnestly such mocions to expell,
+    Remember this thy courage to augment
+  The first fruits God requir’d for sacrifice,
+  The later he esteemed of no price.
+
+    First let’s behold our natural estate
+    How dangerous and damnable it is,
+    And thereupon grow to exceeding hate
+    With that which is the onely cause of this;
+  The which is Sin, yea Disobedience
+  Even that which was our first parents offence.
+
+    The reasonable Soule undoubtedly
+    Created was at first free from offence,
+    In Wisdom, Holinesse, and Purity,
+    It did resemble the Divine Essence,
+  Which being lost, the Soule of man became
+  Like to the Serpent, causer of the same.
+
+    The Understanding, Will, Affections cleare,
+    Each part of Soule and Body instantly
+    Losing their purity, corrupted were
+    Throughout as by a loathsom Leprocy
+  The rayes of Vertu were extinguisht quite
+  And Vice usurpeth rule with force and might.
+
+    This sudden change from sanctitude to sin
+    Could but prognosticat a fearfull end,
+    Immediatly the dollour did begin,
+    The Curse that was pronounc’d, none might defend,
+  Which Curse is in this life a part of some,
+  The fulnesse thereof in the life to come.
+
+    The Curse that to the Body common is
+    The sence of Hunger, Thirst, of Sicknes, Pain:
+    The Soules Calamities exceedeth this,
+    A Tast of Hell shee often doth sustain,
+  Rebukes of Conscience, threatning plagues for sin,
+  A world of Torments oft shee hath within.
+
+    Unlesse the Conscience dead and feared be,
+    Then runs the soule in errors manifold,
+    Her danger deep shee can in no wise see,
+    And therefore unto every sin is bold,
+  The Conscience sleeps, the Soule is dead in sin,
+  Nere thinks of Hell untill shee comes therein.
+
+    Thus is the Conscience of the Reprobate,
+    Either accusing unto desperacion,
+    Or elce benummed, cannot instigate
+    Nor put the Soule in mind of reformacion;
+  Both work for ill unto the castaway,
+  Though here they spent their time in mirth and play.
+
+    Yet can they have no sound contentment here,
+    In midst of laughter oft the heart is sad:
+    This world is full of woe & hellish feare
+    And yeelds forth nothing long to make us glad
+  As they that in the state of nature dy
+  Passe but from misery to misery.
+
+    Consider this my soule, yet not despaire,
+    To comfort thee again let this suffice,
+    There is a Well of grace, whereto repaire,
+    First wash away thy foul enormities
+  With teares proceeding from a contrite heart,
+  With thy beloved sins thou must depart.
+
+    Inordinate affections, and thy Will,
+    And carnall wisdom, must thou mortify,
+    For why, they are corrupt, prophane and ill,
+    And prone to nothing but impiety,
+  Yet shalt thou not their nature quite deface,
+  Their ruines must renewed be by grace.
+
+    If that thou canst unfainedly repent,
+    With hatred therunto thy sins confesse,
+    And not because thou fearest punishment
+    But that therby thou didst Gods Laws transgress
+  Resolving henceforth to be circumspect,
+  Desiring God to frame thy wayes direct.
+
+    Each member of thy body thou dost guide,
+    Then exercise them in Gods service most
+    Let every part be throughly sanctifide
+    As a meet Temple for the Holy Ghost;
+  Sin must not in our mortall bodies raign
+  It must expelled be although with pain
+
+    Thou must not willingly one sin detain,
+    For so thou mayst debarred be of blis,
+    Grace with inniquity will not remain,
+    Twixt Christ and Belial no communion is,
+  Therefore be carefull every sin to fly,
+  And see thou persevere in piety.
+
+    So mayst thou be perswaded certainly,
+    The Curse shall in no wise endanger thee,
+    Although the body suffer misery
+    Yet from the second death thou shalt be free;
+  They that are called here to Holinesse
+  Are sure elected to eternall blisse.
+
+    A Taste of blessednesse here shalt thou say,
+    Thy Conscience shall be at Tranquility,
+    And in the Life to com thou shalt enjoy
+    The sweet fruition of the Trinity,
+  Society with Saints then shalt thou have,
+  Which in this life thou didst so often crave.
+
+    Let this then stir thee up to purity,
+    Newnesse of life, and speedy Conversion,
+    To Holinesse and to integrity,
+    Make conscience of impure thoughts unknown
+  Pray in the Spirit with sweet Contemplacion
+  Be vigilant for to avoid Temptacion.
+
+
+
+
+                             The Preamble.
+
+
+  Amid the Oceon of Adversity,
+  Neare whelmed in the Waves of sore Vexation,
+  Tormented with the Floods of Misery,
+  And almost in the Guise of Despairacion,
+  Neare destitute of Comfort, full of Woes,
+  This was her Case that did the same compose:
+
+  At length Jehovah by his power divine,
+  This great tempestious Storm did mittigate.
+  And cause the Son of Righteousnesse to shine
+  Upon his Child that seemed desolate,
+  Who was refreshed, and that immediatly,
+  And Sings as follows with alacrity.
+
+
+
+
+                         The Second Meditacion.
+
+
+    The storm of Anguish being over-blown,
+    To praise Gods mercies now I may have space,
+    For that I was not finally orethrown,
+    But was supported by his speciall grace;
+  The Firmament his glory doth declare,                      Psal. 19. 1
+  Yet over all his works, his mercies are.                  Psal. 145. 9
+
+    The Contemplacion of his mercies sweet,
+    Hath ravished my Soule with such delight
+    Who to lament erst while was onely meet,
+    Doth now determine to put griefe to flight,
+  Being perswaded, hereupon doth rest,
+  Shee shall not be forsaken though distrest.
+
+    Gods Favour toward me is hereby proved,
+    For that he hath not quite dejected me;
+    VVhy then, though crosses be not yet removed
+    Yet so seasoned with pacience they be,
+  As they excite me unto godlinesse,
+  The onely way to endlesse happinesse.
+
+    Wch earthly muckworms can in no wise know
+    Being of the Holy Spirit destitute,
+    They savour onely earthly things below;
+    Who shall with them of saving Grace dispute,
+  Shall find them capable of nothing lesse
+  Though Christianity they do professe.
+
+    Let _Esaus_ porcion fall onto these men,
+    The Fatnesse of the Earth let them possesse
+    No other thing they can desire then,
+    Having no taste of Heavens happinesse,
+  They care not for Gods Countenance so bright,
+  Their Corn and Wine and Oyle is their delight.
+
+    To compasse this and such like is their care,
+    But having past the period of their dayes,
+    Bereft of all but miseries they are,
+    Their sweet delight with mortall life decayes,
+  But godlinesse is certainly great gain,                   1. Tim. 6. 6
+  Immortall blisse they have, who it retain.
+
+    They that are godly and regenerate,
+    Endu’d with saving Knowledg, Faith, and Love,
+    When they a future blisse premeditate,
+    It doth all bitter passion quite remove;
+  Though oft they feel the want of outward things
+  Their heavenly meditacions, comfort brings.
+
+    They never can be quite disconsolate,
+    Because they have the onely Comforter
+    Which doth their minds alway illuminate,
+    And make them fleshy pleasures much abhorr,
+  For by their inward light they plainly see
+  How vain all transitory pleasures bee.
+
+    Moreover, if they be not only voyd
+    Of earthly pleasures and commodities,
+    But oftentimes be greviously annoyd
+    With sundry kinds of great Calammities,
+  Whether it be in Body, Goods, or Name,
+  With pacience they undergo the same.
+
+    And why? because they know and be aware
+    That all things work together for the best,
+    To them that love the Lord and called are,                 Ro. 8.28.
+    According to his purpose; therefore blest
+  Doubtlesse they be, his knowledg that obtain,
+  No Losse may countervail their blessed Gain.
+
+    Which makes them neither murmor nor repine
+    When God is pleasd with Crosses them to try,
+    who out of darknesse caused light to shine,              2 Cor. 4.6.
+    Can raise them Comfort out of Misery
+  They know right well and therefore are content
+  To beare with patience any Chastisment.
+
+    This difference is betwixt the good and bad;
+    When as for sin the godly scourged are,
+    And godly Sorrow moves them to be sad,
+    These speeches or the like they will declare:
+  O will the Lord absent himselfe for ever?
+  Will he vouchsafe his mercy to me never?
+
+    VVhat is the cause I am afflicted so?
+    The cause is evident I do perceive.
+    My Sins have drawn upon me all this woe,
+    The which I must confesse and also leave,
+  Then shall I mercy find undoubtedly,                       Pro. 28.13.
+  And otherwise no true prosperity.
+
+    Whilst sin hath rule in me, in vain I pray,
+    Or if my Soule inniquity affects,
+    If this be true, at tis, I boldly say,
+    The prayer of the wicked, God rejects;                    Pro. 15.8.
+  If in my heart I wickednesse regard
+  How can I hope my prayer shall be heard.                      Psal. 66
+
+    If I repent, here may I Comfort gather,
+    Though in my prayers there be weaknesse much
+    Christ siteth at the right hand of his Father
+    To intercede and make make request for such,               Rom. 8.33
+  Who have attained to sincerity,
+  Though somthing hindered by infirmity.
+
+    I will forthwith abandon and repent,
+    Not onely palpable inniquities,
+    But also all alowance or consent
+    To sinful motions or infirmities;
+  And when my heart and wayes reformed be,
+  God will with-hold nothing that’s good from me.              Psal. 84.
+
+    So may I with the _Psalmist_ truly say,
+    Tis good for me that I have been afflicted,
+    Before I troubled was, I went astray,                      Psal. 119
+    But now to godlinesse I am adicted;
+  If in Gods Lawes I had not took delight,
+  I in my troubles should have perisht quite.
+
+    Such gracious speeches usually proceed
+    From such a Spirit that is Sanctifide,
+    Who strives to know his own defects and need
+    And also seekes to have his wants supplide;
+  But certainly the wicked do not so
+  As do their speeches and distempers show.
+
+    At every crosse they murmor, vex and fret,
+    And in their passion often will they say,
+    How am I with Calamities beset!
+    I think they will mee utterly destray,
+  The cause hereof I can in no wise know
+  But that the _Destinies_ will have it so.
+
+    Unfortunate am I and quite forlorn,
+    Oh what disastrous Chance befalleth me!
+    Vnder some hurtfull Plannet I was born
+    That will (I think) my Confusion be,
+  And there are many wickeder then I
+  Who never knew the like adversity.
+
+    These words do breifly show a carnall mind
+    Polluted and corrupt with Ignorance,
+    Where godly Wisdom never yet hath shin’d
+    For that they talk of _Destiny_ or _Chance_;
+  For if Gods Power never can abate,
+  He can dispose of that he did create.
+
+    If God alone the True Almighty be
+    As we beleive, acknowledg, and confesse,
+    Then supream Governor likewise is he
+    Disposing all things, be they more or lesse;
+  The eyes of God in every place do see
+  The good and bad, and what their actions bee.
+
+    The thought hereof sufficeth to abate
+    My heavinesse in great’st extremity,
+    When Grace unto my Soul did intimate
+    That nothing comes by _Chance_ or _Destiny_,
+  But that my God and Saviour knowes of all
+  That either hath or shall to me befall.
+
+    VVho can his servants from all troubles free
+    And would I know my Crosses all prevent,
+    But that he knowes them to be good for me
+    Therefore I am resolv’d to be content,
+  For though I meet with many Contradictions
+  Yet Grace doth alwayes sweeten my Afflictions.
+
+
+
+
+              PUBLICATIONS OF THE AUGUSTAN REPRINT SOCIETY
+
+
+
+
+                         PUBLICATIONS IN PRINT
+
+
+                               1947-1948
+
+  12. Essays on the Stage, selected, with an Introduction by Joseph Wood
+          Krutch.
+
+
+                               1948-1949
+
+  13. Sir John Falstaff (pseud.), _The Theatre_ (1720).
+  14. Edward Moore’s _The Gamester_ (1753).
+  15. John Oldmixon’s _Reflections on Dr. Swift’s Letter to Harley_
+          (1712); and Arthur Mainwaring’s _The British Academy_ (1712).
+  16. Nevil Payne’s _Fatal Jealousy_ (1673).
+  17. Nicholas Rowe’s _Some Account of the Life of Mr. William
+          Shakespeare_ (1709).
+  18. “Of Genius,” in _The Occasional Paper_, Vol. III, No. 10 (1719);
+          and Aaron Hill’s Preface to _The Creation_ (1720).
+
+
+                               1949-1950
+
+  19. Susanna Centlivre’s _The Busie Body_ (1709).
+  20. Lewis Theobold’s _Preface to The Works of Shakespeare_ (1734).
+  22. Samuel Johnson’s _The Vanity of Human Wishes_ (1749) and Two
+          _Rambler_ papers (1750).
+  23. John Dryden’s _His Majesties Declaration Defended_ (1681).
+
+
+                               1950-1951
+
+  26. Charles Macklin’s _The Man of the World_ (1792).
+
+
+                               1951-1952
+
+  31. Thomas Gray’s _An Elegy Wrote in a Country Church Yard_ (1751); and
+          _The Eton College Manuscript_.
+
+
+                               1952-1953
+
+  41. Bernard Mandeville’s _A Letter to Dion_ (1732).
+
+
+                               1953-1954
+
+  43. John Baillie’s _An Essay on the Sublime_ (1747).
+  44. Mathias Casimire Sarbiewski’s _The Odes of Casimire_, Translated by
+          G. Hils (1646).
+  45. John Robert Scott’s _Dissertation on the Progress of the Fine
+          Arts_.
+  46. Selections from Seventeenth-Century Songbooks.
+
+
+                               1954-1955
+
+  49. Two St. Cecilia’s Day Sermons (1696-1697).
+  50. Hervey Aston’s _A Sermon Before the Sons of the Clergy_ (1745).
+  51. Lewis Maidwell’s _An Essay upon the Necessity and Excellency of
+          Education_ (1705).
+  52. Pappity Stampoy’s _A Collection of Scotch Proverbs_ (1663).
+  53. Urian Oakes’ _The Soveraign Efficacy of Divine Providence_ (1682).
+  54. Mary Davys’ _Familiar Letters Betwixt a Gentleman and a Lady_
+          (1725).
+
+
+                               1955-1956
+
+  55. Samuel Say’s _An Essay on the Harmony, Variety, and Power of
+          Numbers_ (1745).
+  56. _Theologia Ruris, sive Schola & Scala Naturae_ (1686).
+
+
+                               1956-1957
+
+  61. Elizabeth Elstob’s _An Apology for the Study of Northern
+          Antiquities_ (1715).
+  62. _Two Funeral Sermons_ (1635).
+
+
+                               1958-1959
+
+  74. _Seventeenth-Century Tales of the Supernatural._
+  75. John Joyne, _A Journal_ (1679).
+  76. André Dacier, _Preface to Aristotle’s Art of Poetry_ (1705).
+  77-8. David Hartley, _Various Conjectures on the Perception, Motion,
+          and Generation of Ideas_ (1746).
+
+
+                               1959-1960
+
+  79. William Herbert, Third Earl of Pembroke’s _Poems_ (1660).
+  80. [P. Whalley’s] _An Essay on the Manner of Writing History_ (1746).
+  82. Henry Fuseli’s _Remarks on the Writings and Conduct of J. J.
+          Rousseau_ (1767).
+  83. _Sawney and Colley_ (1742) and other Pope Pamphlets.
+  84. Richard Savage’s _An Author to be Lett_ (1729).
+
+
+                               1960-1961
+
+  85-6. _Essays on the Theatre from Eighteenth-Century Periodicals._
+  87. Daniel Defoe, _Of Captain Misson and his Crew_ (1728).
+  88. Samuel Butler, _Poems_.
+  89. Henry Fielding, _Ovid’s Art of Love_ (1760).
+  90. Henry Needler, _Works_ (1728).
+
+
+
+
+    William Andrews Clark Memorial Library: University of California
+                      The Augustan Reprint Society
+
+
+
+
+                           _General Editors_
+
+
+  R. C. Boys
+    University of Michigan
+
+  Ralph Cohen
+    University of California, Los Angeles
+
+  Vinton A. Dearing
+    University of California, Los Angeles
+
+  Lawrence Clark Powell
+    Wm. Andrews Clark Memorial Library
+
+
+
+
+                       _Corresponding Secretary_
+
+
+  Mrs. Edna C. Davis
+    Wm. Andrews Clark Memorial Library
+
+
+The Society’s purpose is to publish reprints (usually facsimile
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+
+
+                       Publications for 1961-1962
+
+  John Gay, Alexander Pope, and John Arbuthnot, _Three Hours After
+          Marriage_ (1717). Introduction by John Harrington Smith.
+          [double issue]
+  John Norris, _Cursory Reflections Upon a Book Call’d, An Essay
+          Concerning Human Understanding_ (1690). Introduction by Gilbert
+          D. McEwen.
+  An. Collins, _Divine Songs and Meditacions_ (1653). Introduction by
+          Stanley Stewart.
+  _An Essay on the New Species of Writing Founded by Mr. Fielding_
+          (1751). Introduction by Alan D. McKillop.
+  _Hanoverian Ballads._ Selected, with an Introduction, by John J.
+          McAleer.
+
+
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+                _WILLIAM ANDREWS CLARK MEMORIAL LIBRARY_
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+
+                          Transcriber’s Notes
+
+
+--Illegible characters were reconstructed according to the sense,
+  comparing other online versions where DP proofers remained undecided.
+
+--For illegible words, proofreaders found either a persuasive
+  reconstruction, or a plausible reconstruction supported by other
+  editions.
+
+--Page numbers were omitted: they were unclear or missing on the scans.
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Divine Songs and Meditacions (1653), by 
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+Project Gutenberg's Divine Songs and Meditacions (1653), by Anne Collins
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Divine Songs and Meditacions (1653)
+
+Author: Anne Collins
+
+Editor: Stanley N. Stewart
+
+Release Date: October 27, 2011 [EBook #37867]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK DIVINE SONGS AND MEDITACIONS ***
+
+
+
+
+Produced by Chris Curnow, Joseph Cooper, Stephen Hutcheson,
+and the Online Distributed Proofreading Team at
+https://www.pgdp.net
+
+
+
+
+
+
+
+
+
+                      The Augustan Reprint Society
+
+
+                             _AN. COLLINS_
+                      DIVINE SONGS AND MEDITACIONS
+                                 (1653)
+
+
+                           Selected, with an
+                            Introduction, by
+                           Stanley N. Stewart
+
+
+                         Publication Number 94
+
+
+                 William Andrews Clark Memorial Library
+                        University of California
+                              Los Angeles
+                                  1961
+
+
+                            GENERAL EDITORS
+
+               Richard C. Boys, _University of Michigan_
+          Ralph Cohen, _University of California, Los Angeles_
+       Vinton A. Dearing, _University of California, Los Angeles_
+            Lawrence Clark Powell, _Clark Memorial Library_
+
+
+                            ADVISORY EDITORS
+
+                  John Butt, _University of Edinburgh_
+                James L. Clifford, _Columbia University_
+                Arthur Friedman, _University of Chicago_
+                 Louis A. Landa, _Princeton University_
+               Samuel H. Monk, _University of Minnesota_
+       Everett T. Moore, _University of California, Los Angeles_
+             James Sutherland, _University College, London_
+     H. T. Swedenberg, Jr., _University of California, Los Angeles_
+
+
+                        CORRESPONDING SECRETARY
+
+                Edna C. Davis, _Clark Memorial Library_
+
+
+
+
+                              INTRODUCTION
+
+
+In 1815, the library of Thomas Park, which had already passed from Park
+to Thomas Hill to Longman, was sold. In the catalog of that collection, a
+volume of devotional and autobiographical verse written by one Anne
+Collins, _Divine Songs and Meditacions_ (1653), was described as "so rare
+as to be probably unique."[1] That same year, Longman and his associates
+published an anthology of "Old Books in English Literature, Revived,"
+edited by Sir Egerton Brydges and entitled _Restituta_. Brydges, who
+acknowledged the help of Park in editing the four volume work,[2]
+reprinted long passages from the _Songs and Meditacions_. By mid-century,
+the book had passed through the possession of James Midgeley, Sir Mark
+Masterman Sykes, Thomas Thorpe,[3] and Richard Heber. In 1878, Alexander
+Dyce reprinted all but the last stanza of "Another Song exciting to
+spirituall Mirth," and some twenty years later, S. Austin Allibone
+included reference to Anne Collins in his _Critical Dictionary of English
+Literature_. By this time, however, the remaining copy of _Divine Songs
+and Meditacions_ seems to have slipped from sight; scholars were a long
+time finding it, but in 1924, the "unique" copy bearing the autograph of
+Thomas Park was removed from the library at Britwell Court and sold by
+Sotheby to A. S. W. Rosenbach, who acted in behalf of Henry E.
+Huntington, in whose memorial library it now remains. If a second edition
+of the work ever existed, as claimed by Allibone,[4] it has vanished (to
+my knowledge, without a further trace); for all practical purposes, Anne
+Collins and her _Divine Songs and Meditacions_ are unknown even to
+scholars of seventeenth-century literature.
+
+Though it appears that the verses of Anne Collins have been spared
+extinction, it is problematic whether they will escape obscurity. Dr.
+Johnson and Warton did not mention them. Yet knowledgeable, if lesser,
+men found the _Songs and Meditacions_ worth reading. We may infer, for
+example, that Thomas Park, who was praised by Southey as the most
+distinguished authority on Old-English poetry, admired the _Songs_, for
+it seems probable that he recommended to Brydges the passages finally
+anthologized in _Restituta_. In any case, for their metrical variety,
+spiritual tone, and structural quaintness, Brydges found the _Songs and
+Meditacions_ to be of value. Allibone reprinted Brydges' commentary,
+implying (at least) that he had no strong quarrel with it; and in our own
+century, I. A. Williams, having read the single poem in Dyce, described
+the "lilt and diction" of the language as "charming," and called for a
+new edition of the work.[5] It may be that a wider knowledge of her
+writing would rescue Anne Collins only from oblivion into abuse. But if
+that is so, it is only fair to say that she wrote with a full awareness
+of her poetic limitations. Referring to herself as "unskilfull," she
+claimed to have written only to occupy her mind, and then only that, in
+her lingering illness, she might not fall victim to Sloth. Anne Collins
+may not have been a Puritan,[6] but her verses are, in several respects,
+a form of the diary. To her, questions of aesthetics, at least as we
+would normally think of them, were quite irrelevant. She was convinced
+that the expression of a dedicated heart was of greater value than a
+polished line. Even if that expression were in the form of somewhat
+unsteady verses, it would not be without merit: "_Yet for theyr matter, I
+suppose they bee / Not worthlesse quite, whilst they with Truth agree._"
+
+We are dependent upon the autobiographical quality of the work for all we
+know of its author. She might have been any one of the many Annes who,
+during the first half of the seventeenth century, married into or out of
+the Collins name (or the name might be a pseudonym). But especially in
+the first third of the work, in the prose "To the Reader" and the
+metrical "Preface" and "Discourse," we recognize the autobiography of a
+woman who was, from early childhood, the chronic victim of disease. In
+"The Discourse" (omitted here because of its length and repetitiousness),
+she describes the life of one whose hope lay in her adjustment to pain.
+Drawing upon the imagery of spiritual autobiography, Anne Collins
+describes her youth as a wilderness, her soul as a withered flower. Only
+when she takes direction from her sorrow does her soul draw in the rain
+of grace. And that regenerating force is the recurrent theme of her
+writing, the sole enduring source of peace; the world offered only the
+appearance, the "counterfet" of satisfaction. Thus, as Anne Collins
+composes her devotional verses, she is impelled by four pious reasons.
+These are indicative, not only of how the author justifies her writing
+from a poetic point of view, but of how completely she has explained away
+all the claims of a world that had once tortured her with longing. First,
+all creatures had been ordained to praise God; this, in her songs and
+meditations, she attempts to do. Recognizing that her talents are few,
+she recalls that even the man with a single talent would be called to
+account. Third, she wishes that some kinsman out of interest in her
+writing might be encouraged to read the Scriptures. And last, she thinks
+of those who will never meet or know her; by reading the _Divine Songs
+and Meditacions_, they may look upon "the image of her mind," and from
+that learn how God takes pity on even his most lowly servant.
+
+The selections in this reprint have been made in the hope of fairly
+representing Anne Collins to the scholarly reader. Within the range of
+possibilities, an attempt was made to preserve the proportions in the
+original work among the various kinds of writing attempted by the author.
+Perhaps deletion of "The Discourse" defeated this purpose. But it was
+decided also that no individual poem would be cut. Thus, to have included
+the 102 stanzas of "The Discourse" would have required dropping several
+more songs and meditations.[7] The poem on the Civil War, like the
+paraphrase on the fifth chapter of Ecclesiastes, was eliminated because
+its subject matter was not thought representative of the work as a whole.
+The notes will direct the reader to parts of Anne Collins' work which may
+be found in previous publications.
+
+The Huntington copy of _Divine Songs and Meditacions_ is a small octavo
+volume, measuring slightly larger than five by three inches. The pages
+have been cropped and the margins have worn away; thus, in some instances
+(pp. 50, 56, 68), text has been lost. The original volume is now
+sandwiched within protecting leaves of blank paper, and the entire volume
+is bound in thick, brown calf. The title page, once detached, has been
+backed and cemented to the second leaf, but this repair was made long
+before the blank leaves were inserted. The original volume is made up of
+52 leaves; the first gathering consists of four, the remaining six of
+eight leaves. There are 102 pages of text.
+
+This material is reproduced by permission of the Librarian of The
+Huntington Library.
+
+                                                         Stanley Stewart
+                                     University of California, Riverside
+
+
+
+
+                       NOTES TO THE INTRODUCTION
+
+
+[1]A. F. Griffith, _Bibliotheca Anglo-Poetica_ (1815), p. 67. Griffith
+   quotes the first two stanzas of "The Preface" as "detailing the cause
+   of the poems being written."
+
+[2]Sir Egerton Brydges, ed., _Restituta_ (1815), IV, xi. Brydges reprints
+   passages from "The Preface," "To the Reader," "The Discourse," "A Song
+   declaring that a Christian may finde tru Love only where tru Grace
+   is," "A Song shewing the Mercies of God to his people...," "Another
+   Song exciting to spirituall Mirth," "Another Song (II)," and "The
+   Fifth Meditacion," III, 123-127, 180-184.
+
+[3]_Catalogue of the Splendid, Curious, and Extensive Library of Sir Mark
+   Masterman Sykes_ (1824), p. 39. Thorpe bought a very large percentage
+   of the books in the Sykes collection.
+
+[4]S. Austin Allibone, _A Critical Dictionary of English Literature_
+   (1878), I, 411.
+
+[5]I. A. Williams, "Bibliographical Notes and News," _London Mercury_, IX
+   (1924), 529.
+
+[6]Her poem on the Civil War suggests that she was not in sympathy with
+   the left wing of the Puritan movement.
+
+[7]"The Discourse" relates Miss Collins' interest in "Theologicall
+   employments," especially as these filled her once empty life. There
+   are 29 stanzas treating of the nature of the Trinity and the Law. In
+   ten more stanzas, she paraphrases each of the ten Commandments. The
+   remaining 34 stanzas summarize the steps to salvation, and the joys of
+   the Christian life. These theological verses follow the initial 26
+   stanzas, which are repetitious of "The Preface" in their
+   autobiographical matter and pious observations. In addition to "The
+   Discourse," the following titles have not been reprinted here:
+
+      A Song demonstrating The vanities of Earthly things;
+      A Song manifesting The Saints eternall Happinesse;
+      A Song exciting to spirituall Alacrity;
+      A Song composed in time of Civill Warr, when the wicked did much
+          insult over the godly;
+      The third Meditacion;
+      The fourth Meditacion;
+      The fifth Meditacion;
+      Verses on the twelvth Chapter of Ecclesiastes.
+
+
+
+
+                                 Divine
+                                 SONGS
+                                  and
+                              MEDITACIONS
+
+
+                                Composed
+                                   By
+                             _An Collins_.
+
+
+                               _LONDON_,
+                 Printed by _R. Bishop_. Anno Dom. 1653
+
+
+
+
+                             To the Reader
+
+
+_Christian Reader_,
+
+I inform you, that by divine Providence, I have been restrained from
+bodily employments, suting with my disposicion, which enforced me to a
+retired Course of life; Wherin it pleased God to give me such
+inlargednesse of mind, and activity of spirit, so that this seeming
+desolate condicion, proved to me most delightfull: To be breif, I became
+affected to Poetry, insomuch that I proceeded to practise the same; and
+though the helps I had therein were small, yet the thing it self appeared
+unto me so amiable, as that it enflamed my faculties, to put forth
+themselvs, in a practise so pleasing.
+
+Now the furtherances I had herein, was what I could gather (by the
+benifit of hearing,) at first from prophane Histories; which gave not
+that satisfactory contentment, before mencioned; but it was the
+manifestacion of Divine Truth, or rather the Truth it self, that reduced
+my mind to a peacefull temper, and spirituall calmnesse, taking up my
+thoughts for Theologicall employments.
+
+Witnesse hereof, this Discourse, Songs and Meditacions following; which I
+have set forth (as I trust) for the benifit, and comfort of others,
+Cheifly for those Christians who are of disconsolat Spirits, who may
+perceive herein, the Faithfullnesse Love, & Tender Compassionatnesse of
+God to his people, in that according to his gracious Promise, _He doth
+not leave nor forsake them. Heb. 13.5._ But causeth _all things to work
+for theyr good. Rom. 8.28._ This I doubt not, but most Saints in som
+measure, do experimentally know, therefore I will not seek by argument,
+to prove a thing so perspicuous. And now (Courteous Reader) I have
+delivered unto you, what I intended, onely it remains that I tell you,
+That with my Labours, you have my Prayers to God through Jesus Christ;
+whose I am, and in him,
+
+                                                                _Yours,_
+                                            _in all Christian affection_
+                                                             An Collins.
+
+
+
+
+                              The Preface.
+
+
+  Being through weakness to the house confin'd,
+  My mentall powers seeming long to sleep,
+  were summond up, by want of wakeing mind,
+  Their wonted course of exercise to keep,
+  And not to waste themselves in slumber deep;
+  Though no work can bee so from error kept
+  But some against it boldly will except:
+
+  Yet sith it was my morning exercise
+  The fruit of intellectuals to vent,
+  In Songs or counterfets of Poesies,
+  And haveing therein found no small content,
+  To keep that course my thoughts are therfore bent,
+  And rather former workes to vindicate
+  Than any new conception to relate.
+
+  Our glorious God his creatures weaknesse sees,
+  And therefore deales with them accordingly,
+  Giveing the meanes of knowledg by degrees,
+  Vnfoulding more and more the Mystery,
+  And opening the Seales successively,                           Rev. 6.
+  So of his goodnesse gives forth demonstracions,
+  To his Elect in divers Dispensacions.
+
+  In legall wise hee did himself expresse
+  To be the only Lord Omnipotent
+  A just avenger of all wickednesse,
+  A jelous God in power emminent,
+  Which terror workes, and pale astonishment;
+  Sith plagues for sin are holden forth thereby,
+  But with no strength to crush inniquity.
+
+  Now with the Law the Gospell oft appeares,
+  But under vailes, perspicuous unto few
+  Who were as those which of good tydings heares,
+  Rejoyceing much at the report or show
+  Of that the Saints now by possessing know;
+  Oft spake the Prophets Evangelicall,
+  Whose words like kindly drops of rain did fall.
+
+  But when the plenerie of time was come
+  The springs of grace their plesant streams out deald
+  Felicitie did evidence on her some
+  Salvacion and the way thereto reveald,
+  Who wounded were in spirit, might be heald;
+  Here God declares the Beauties of his Face,
+  Great Love, rich Mercy, free Eternall Grace.
+
+  This time was when the Sonne of Righteousnesse
+  His Luster in the world began to spread,
+  Which more and more to his he doth expresse
+  In tearms so large that they that run may read,
+  And to himselfe he doth the weaker lead;
+  He to his bosum will his Lambs collect,
+  And gently those that feeble are direct.                   Isa. 40. 11
+
+  And so in them a life of grace instill
+  Whereby they shall be able to obay
+  All Gospell precepts suting with his will,
+  And that without regard of servill pay,
+  But with free hearts, where Christ alone doth sway
+  Causing the apprehensions of his love,
+  To gender love, which still doth active prove.
+
+  Where Christ thus ruleth, I suppose remaines
+  No heart that hankers after Novelties
+  Whose ground is but the Scum of frothy braines
+  Perhaps extracted from old Heresies,
+  New formd with Glosses to deceive the eyes
+  Of those who like to Children, do incline
+  To every new device that seemes to shine.
+
+  I am perswaded they that relish right,
+  The Dainties of Religion, Food divine,
+  Have therby such a permanent delight,
+  And of best Treasures, such a lasting mine,
+  As that their hearts to change do not incline,
+  I therfore think theyr tastes of Truth is ill,
+  Who Truths profession, quickly alter will.
+
+  I speak not this to manifest despight
+  To tru Religions growth or augmentacion,
+  Nor do I take offence of greater Light
+  Which brings _probatum est_, or commendacion
+  From Truth it selfe, having therto relacion,
+  But rather with the Saints I doe rejoyce,
+  When God appeares to his in Gospel-voyce.
+
+  Now touching that I hasten to expresse
+  Concerning these, the ofspring of my mind,
+  Who though they here appeare in homly dresse
+  And as they are my works, I do not find
+  But ranked with others, they may go behind,
+  Yet for theyr matter, I suppose they bee
+  Not worthlesse quite, whilst they with Truth agree.
+
+  Indeed I grant that sounder judgments may
+  (Directed by a greater Light) declare
+  The ground of Truth more in a Gospel-way,
+  But who time past with present will compare
+  Shall find more mysteries unfolded are,
+  So that they may who have right informacion
+  More plainly shew the path-way to Salvacion.
+
+  Yet this cannot prevayl to hinder me
+  From publishing those Truths I do intend,
+  As strong perfumes will not concealed be,
+  And who esteemes the favours of a Freind,
+  So little, as in silence let them end,
+  Nor will I therfore only keep in thought,
+  But tell what God still for my Soule hath wrought.
+
+  When Clouds of Melancholy over-cast
+  My heart, sustaining heavinesse therby,
+  But long that sad condicion would not last
+  For soon the Spring of Light would blessedly
+  Send forth a beam, for helps discovery,
+  Then dark discomforts would give place to joy,
+  Which not the World could give or quite destroy.
+
+  So sorrow serv'd but as springing raine
+  To ripen fruits, indowments of the minde,
+  VVho thereby did abillitie attaine
+  To send forth flowers, of so rare a kinde,
+  VVhich wither not by force of Sun or VVinde:
+  Retaining vertue in their operacions,
+  VVhich are the matter of those Meditacions.
+
+  From whence if evill matter be extracted
+  Tis only by a spider generacion,
+  Whose natures are of vennom so compacted,
+  As that their touch occasions depravacion
+  Though lighting in the fragrantest plantacion:
+  Let such conceale the evill hence they pluck
+  And not disgorg themselves of what they suck.
+
+  So shall they not the humble sort offend
+  Who like the Bee, by natures secret act
+  Convert to sweetnesse, fit for some good end
+  That which they from small things of worth extract,
+  Wisely supplying every place that lackt,
+  By helping to discover what was meant
+  Where they perceive there is a good intent.
+
+  So trusting that the only Sov'rain Power
+  Which in this work alwaies assisted mee,
+  Will still remain its firme defensive Tower,
+  From spite of enemies the same to free
+  And make it useful in some sort to bee,
+  That Rock I trust on whom I doe depend,
+  Will his and all their works for him defend.
+
+
+
+
+   A Song expressing their happinesse who have Communion with Christ.
+
+
+  When scorched with distracting care,
+    My minde finds out a shade
+  Which fruitlesse Trees, false fear, dispair
+    And melancoly made,
+  Where neither bird did sing
+    Nor fragrant flowers spring,
+  Nor any plant of use:
+    No sound of happynesse,
+  Had there at all ingresse,
+    Such comforts to produce,
+  But _Sorrow_ there frequents,
+    The Nurce of Discontents,
+  And _Murmering_ her Mayd
+    Whose harsh unpleasant noise
+  All mentall fruits destroyes
+    Whereby delight's convayd.
+
+  Whereof my judgment being certifide
+    My mind from thence did move,
+  For her conception so to provide,
+    That it might not abortive prove,
+  VVhich fruit to signifie
+    It was conceaved by
+  Most true intelligence
+    Of this sweet truth divine
+  _Who formed thee is thine_,                                Esay. 54. 5
+    Whence sprang this inference;
+  He too, thats Lord of all
+    Will thee beloved call,
+  Though all else prove unkind;
+    Then chearfull may I sing
+  Sith I enjoy the Spring,
+    Though Sesterns dry I find.
+
+  For in our Vnion with the Lord alone,
+    Consists our happinesse.
+  Certainly such who are with Christ at one
+    He leaves not comfortlesse.
+  But come to them he will
+    Their Souls with joy to fill.
+  And them to Fortifie
+    Their works to undergo
+  And beare their Crosse also,
+    VVith much alacrity:
+  VVho his assisting grace
+    Do feelingly imbrace,
+  VVith confidence may say,
+    Through Christ that strengthens me
+  No thing so hard I see                                     Phil. 4. 14
+    But what perform I may.
+
+  But when the Soul no help can see
+    Through sins interposicion,
+  Then quite forlorn that while is she,
+    Bewailling her condicion;
+  In which deplored case
+    Now such a Soul hath space,
+  To think how she delayd
+    Her Saviour to admit
+  Who shu'd to her for it,
+    And to this purpose sayd,
+  Open to me my Love,
+    My Sister, and my Dove,                                       Can. 5
+  My Locks with dew wet are
+    Yet she remissive grew,
+  Till he himselfe with-drew
+    Before she was aware.
+
+  But tasting once how sweet he is,
+    And smelling his perfumes,
+  Long can she not his presence misse,
+    But griefe her strainth consumes:
+  For when he visits one
+    He cometh not alone,
+  But brings abundant grace
+    True Light, and Holynesse
+  And Spirit to expresse
+    Ones wants in every case;
+  For as he wisedome is,
+    So is he unto his
+  VVisedome and Purity,                                      1 Cor. 1.30
+    Which when he seemes to hide,
+  The soul missing her guide,
+    Must needs confused lie.
+
+  Then let them know, that would enjoy
+    The firme fruition,
+  Of his Sweet presence, he will stay
+    With single hearts alone,
+  Who but their former mate,
+    Doe quite exterminate:
+  With all things that defile
+    They that are Christs, truly,
+  The Flesh do Crucifie
+    With its affections vile                                     Gal. 5.
+  Then grounds of truth are sought
+    New Principles are wrought
+  Of grace and holinesse,
+    Which plantings of the heart
+  Will spring in every part,
+    And so it selfe expresse.
+
+  Then shall the Soul like morning bright
+    Vnto her Lord appeare,                                     Can. 6.10
+  And as the Moone when full of Light
+    So fayr is she and cleare,
+  With that inherent grace
+    Thats darted from the Face
+  Of Christ, that Sunne divine,
+    Which hath a purging power
+  Corruption to devour,
+    And Conscience to refine;
+  Perfection thus begun
+    As pure as the Sonne,
+  The Soul shall be likewise
+    With that great Blessednesse,
+  Imputed Righteoussenesse
+    Which freely Justifies.
+
+  They that are thus compleat with Grace
+    And know that they are so,
+  For Glory must set Sayle apace
+    Whilst wind doth fitly blow,
+  Now is the tide of Love,
+    Now doth the Angell move;
+  If that there be defect
+    That Soul which sin doth wound,
+  Here now is healing found,
+    If she no time neglect;
+  To whom shall be reveald
+    What erst hath been conceald,
+  When brought unto that Light,
+    Which in the Soul doth shine
+  When he thats most divine,
+    Declares his presence bright.
+
+  Then he will his beloved shew
+    The reason wherefore she
+  Is seated in a place so low,
+    Not from all troubles free;
+  And wherefore they do thrive
+    That wicked works contrive;
+  Christ telleth his also
+    For who as friends he takes
+  He of his Councell makes,
+    And they shall secrets know:                              Iohn 15.15
+  Such need not pine with cares
+    Seeing all things are theirs,
+  If they are Christs indeed;                                 Cor. 3.21.
+    Therefore let such confesse
+  They are not comfortlesse,
+    Nor left in time of Need.
+
+
+
+
+A Song shewing the Mercies of God to his people, by interlacing cordiall
+                  Comforts with fatherly Chastisments.
+
+
+  As in the time of Winter
+  The Earth doth fruitlesse and barren lie,
+  Till the Sun his course doth run
+  Through Aries, Taurus, Gemini;
+  Then he repayres what Cold did decay,
+  Drawing superfluous moistures away,
+  And by his luster, together with showers,
+  The Earth becoms fruitful & plesant with flowers
+  That what in winter seemed dead,
+  Thereby the Sun is life discovered.
+
+  So though that in the Winter
+  Of sharp Afflictions, fruits seem to dy,
+  And for that space, the life of Grace
+  Remayneth in the Root only;
+  Yet when the Son of Righteousnesse clear
+  Shall make Summer with us, our spirits to chear,
+  Warming our hearts with the sense of his favour,
+  Then must our flowers of piety savour,
+  And then the fruits of righteousnesse
+  We to the glory of God must expresse.
+
+  And as when Night is parted;
+  The Sun ascending our Hemisphear,
+  Ill fumes devouers, and opes the powers
+  Which in our bodies are, and there
+  He drawes out the spirits of moving and sence
+  As from the center, to the circumference;
+  So that the exterior parts are delighted,
+  And unto mocion and action excited,
+  And hence it is that with more delight
+  We undergo labor by day then by night.
+
+  So though a Night of Sorrows
+  May stay proceedings in piety
+  Yet shall our light like morning bright
+  Arise out of obscurity,
+  Then when the Sun that never declines
+  Shall open the faculties of our mindes,
+  Stirring up in them that spirituall mocion
+  Whereby we make towards God with devocion
+  When kindled by his influence
+  Our Sacrifice is as pleasing incense.
+
+  Now when we feel Gods favour
+  And the communion with him we have,
+  Alone we may admit of joy
+  As having found what most we crave,
+  Store must we gather while such gleams do last
+  Against our tryalls sharp winterly blasts
+  So dispairacion shall swallow us never,
+  Who know where God once loves, there he loves ever
+  Though sence of it oft wanting is
+  Yet still Gods mercies continue with his.
+
+  So soon as we discover
+  Our souls benummed in such a case,
+  We may not stay, without delay
+  We must approach the Throne of Grace,
+  First taking words to our selves to declare
+  How dead to goodnesse by nature we are,
+  Then seeking by him who for us did merit
+  To be enliv'd by his quickening Spirit,
+  Whose flame doth light our spark of Grace,
+  Whereby we may behold his pleased face.
+
+  From whence come beams of comfort,
+  The chiefest matter of tru Content,
+  Who tast and see, how sweet they be,
+  Perceive they are most excellent,
+  Being a glimce of his presence so bright,
+  Who dwelleth in unapproachable light:
+  Whoso hath happily this mercy attayned,
+  Earnest of blessednesse endlesse hath gayned,
+  Where happinesse doth not decay
+  There Spring is eternall, and endlesse is day.
+
+
+
+
+  A Song declaring that a Christian may finde tru Love only where tru
+                               Grace is.
+
+
+  No Knot of Friendship long can hold
+    Save that which Grace hath ty'd,
+  For other causes prove but cold
+    VVhen their effects are try'd;
+  For God who loveth unity
+    Doth cause the onely union,
+  Which makes them of one Family
+    Of one mind and communion.
+
+  Commocions will be in that place,
+    VVhere are such contraries,
+  As is inniquity and grace,
+    The greatest enimies,
+  Whom sin doth rule shee doth command
+    To hold stiff opposicion
+  Gainst grace and all the faithfull band
+    Which are in her tuision.
+
+  This is the cause of home debates,
+    And much domestick woes,
+  That one may find his houshold mates
+    To be his greatest foes,
+  That with the Wolfe the Lamb may 'bide
+    As free from molestacion,
+  As Saints with sinners, who reside
+    In the same habitacion.
+
+  By reason of the Enmity
+    Between the womans Seed
+  And mans infernall enimy,
+    The Serpent and his breed,
+  The link of consanguinity
+    Could hold true friendship never,
+  Neither hath neare affinity
+    United freinds for ever.
+
+  For scoffing _Ishmael_ will scorn
+    His onely true born brother:
+  _Rebeckahs_ sonns together born
+    Contend with one another,
+  No bond of nature is so strong
+    To cause their hearts to tarry
+  In unity, who do belong
+    To masters so contrary.
+
+  The wicked ordinarily
+    Gods dearest children hate,
+  And therfore seek (though groundlesly)
+    Their credits to abate,
+  And though their words and works do show
+    No colour of offences
+  Yet are their hearts most (they trow)
+    For all their good pretences.
+
+  And those that strongest grace attain,
+    Whereby sin is vanquished,
+  By Sathan and his cursed train
+    Are most contraried;
+  Because by such the Serpent feeles,
+    His head to be most bruised,
+  He turnes and catches at their heeles,
+    By whom he is so used.
+
+  His agents he doth instigate,
+    To vex, oppose, and fret,
+  To slander and calumniate,
+    Those that have scap't his net,
+  Who servants are so diligent,
+    That like to _Kain_ their father
+  They whose works are most excellent
+    They mischiefe will the rather.
+
+  Yet there are of the gracelesse crew
+    Who for some private ends
+  Have sided with prefessors tru
+    As trusty pious friends,
+  But to the times of worldly peace
+    Their friendship was confined.
+  Which when some crosses caus'd to cease
+    The thred of league untwined.
+
+  Such friends unto the _Swallow_ may
+    Be fitly likened,
+  Who all the plesant Summer stay
+    But are in Winter fled:
+  They cannot 'bide their freind to see,
+    In any kind of trouble,
+  So pittyfull (forsooth) they bee
+    That have the art to double.
+
+  Such will be any thing for one
+    Who hath of nothing need,
+  Their freindship stands in word alone,
+    And none at all in deed,
+  How open mouth'd so e're they are,
+    They bee as closely handed,
+  Who will (they know) their service spare,
+    They're his to be commanded.
+
+  Therefore let no true hearted one
+    Reliefe at need expect,
+  From opposits to vertue known,
+    Who can him not afect:
+  For his internall ornaments,
+    Will ever lovely make him
+  Though all things pleasing outward sence
+    Should utterly forsake him.
+
+  In choise of Freinds let such therefore
+    Prefer the godly wise,
+  To whom he may impart the store
+    That in his bosome lies:
+  And let him not perniciously
+    Communicate his favours,
+  To all alike indifferently,
+    Which shewes a mind that wavers.
+
+  Gods children to each other should
+    Most open hearted bee;
+  Who by the same precepts are rul'd,
+    And in one Faith agree,
+  VVho shall in true felicity,
+    Where nothing shall offend them
+  Together dwell eternally,
+    To which I do commend them.
+
+
+
+
+               Another Song exciting to spirituall Mirth.
+
+
+  The Winter being over
+  In order comes the Spring,
+  Which doth green Hearbs discover
+  And cause the Birds to sing;
+  The Night also expired,
+  Then comes the Morning bright,
+  Which is so much desired
+  By all that love the Light;
+  This may learn
+  Them that mourn
+  To put their Griefe to flight.
+  The Spring succeedeth Winter,
+  And Day must follow Night.
+
+  He therefore that sustaineth
+  Affliction or Distresse,
+  Which ev'ry member paineth,
+  And findeth no relesse;
+  Let such therefore despaire not,
+  But on firm Hope depend
+  Whose Griefes immortall are not,
+  And therefore must have end:
+  They that faint
+  With complaint
+  Therefore are too blame,
+  They ad to their afflictions,
+  And amplify the same.
+
+  For if they could with patience
+  A while posesse the minde,
+  By inward Consolacions
+  They might refreshing finde,
+  To sweeten all their Crosses
+  That little time they 'dure;
+  So might they gain by losses,
+  And harp would sweet procure;
+  But if the minde
+  Be inclinde
+  To Vnquietnesse
+  That only may be called
+  The worst of all Distresse.
+
+  He that is melancolly
+  Detesting all Delight,
+  His Wits by sottish Folly
+  Are ruinated quite;
+  Sad Discontent and Murmors
+  To him are insident,
+  Were he posest of Honors,
+  He could not be content:
+  Sparks of joy
+  Fly away,
+  Floods of Cares arise,
+  And all delightfull Mocions
+  In the conception dies.
+
+  But those that are contented
+  However things doe fall,
+  Much Anguish is prevented,
+  And they soon freed from all;
+  They finish all their Labours
+  With much felicity,
+  Theyr joy in Troubles savours
+  Of perfect Piety,
+  Chearfulnesse
+  Doth expresse
+  A setled pious minde
+  Which is not prone to grudging
+  From murmoring refinde.
+
+  Lascivious joy I prayse not,
+  Neither do it allow,
+  For where the same decayes not
+  No branch of peace can grow;
+  For why, it is sinister
+  As is excessive Griefe,
+  And doth the Heart sequester
+  From all good: to be briefe,
+  Vain Delight
+  Passeth quite
+  The bounds of modesty,
+  And makes one apt to nothing
+  But sensuality.
+
+
+
+
+ This song sheweth that God is the strength of his people, whence they
+                       have support and comfort.
+
+
+  My straying thoughts, reduced stay,
+  And so a while retired,
+  Such observacions to survay
+  VVhich memory hath registred,
+  That were not in oblivion dead.
+
+  In which reveiw of mentall store,
+  One note affordeth comforts best,
+  Cheifly to be preferd therfore,
+  As in a Cabinet or Chest
+  One jewell may exceed the rest.
+
+  God is the Rock of his Elect
+  In whom his grace is incoate,
+  This note, my soule did most affect,
+  It doth such power intimate
+  To comfort and corroberate.
+
+  God is a Rock first in respect
+  He shadows his from hurtfull heat,
+  Then in regard he doth protect
+  His servants still from dangers great
+  And so their enimies defeat.
+
+  In some dry desart Lands (they say)
+  Are mighty Rocks, which shadow make,
+  Where passengers that go that way,
+  May rest, and so refreshing take,
+  Their sweltish Wearinesse to slake.
+
+  So in this world such violent
+  Occasions, find we still to mourn.
+  That scorching heat of Discontent
+  VVould all into combustion turn
+  And soon our soules with anguish burn,
+
+  Did not our Rock preserve us still,
+  Whose Spirit, ours animates,
+  That wind that bloweth where it will                          Iohn 3.8
+  Sweetly our soules refrigerates,
+  And so distructive heat abates.
+
+  From this our Rock proceeds likewise,
+  Those living streames, which graciously
+  Releives the soule which scorched lies,
+  Through sence of Gods displeasure high,
+  Due to her for inniquity.
+
+  So this our Rock refreshing yeelds,
+  To those that unto him adhere,
+  Whom likewise mightily he sheilds,
+  So that they need not faint nor fear
+  Though all the world against them were.
+
+  Because he is their strength and tower,
+  Whose power none can equalize.
+  VVhich onely gives the use of power
+  Which justly he to them denies,
+  Who would against his servants rise.
+
+  Not by selfe power nor by might,
+  But by Gods spirit certainly,                                 Zach. 4.
+  Men compasse and attain their right,
+  For what art thou, O mountain high!
+  Thou shalt with valleys, evenly.
+
+  Happy was _Israell_, and why,
+  Jehovah was his Rock alone,                                 Deu. 33.29
+  The _Sword of his Excellency_,
+  _His sheild of Glory_ mighty known,
+  In saving those that are his own.
+
+  Experience of all age shewes,
+  That such could never be dismayd
+  Who did by Faith on God repose,
+  Confessing him their onely ayd,
+  Such were alone in safty stayd.
+
+  One may have freinds, who have a will
+  To further his felicity,
+  And yet be wanting to him still,
+  Because of imbecility,
+  In power and ability.
+
+  But whom the Lord is pleas'd to save,
+  Such he is able to defend,
+  His grace and might no limmits have,
+  And therefore can to all extend
+  Who doe or shall on him depend.
+
+  Nor stands he therefore surely,
+  Whose Freinds most powerfull appeare,
+  Because of mutabillity
+  To which all mortalls subject are,
+  Whose favours run now here, now there.
+
+  But in our Rock and mighty Fort,
+  Of change no shadow doth remain,
+  His favours he doth not Transport
+  As trifles movable and vain,
+  His Love alone is lasting gain.
+
+  Therefore my soule do thou depend,
+  upon that Rock which will not move,
+  When all created help shall end
+  Thy Rock impregnable will prove,
+  Whom still embrace with ardent Love.
+
+
+
+
+                             Another Song.
+
+
+  The Winter of my infancy being over-past
+  Then supposed, suddenly the Spring would hast
+  Which useth every thing to cheare
+  With invitation to recreacion
+  This time of yeare.
+
+  The Sun sends forth his radient beames to warm the ground
+  The drops distil, between the gleams delights abound,
+  _V�r_ brings her mate the flowery Queen,
+  The Groves shee dresses, her Art expresses
+  On every Green.
+
+  But in my Spring it was not so, but contrary,
+  For no delightfull flowers grew to please the eye,
+  No hopefull bud, nor fruitfull bough,
+  No moderat showers which causeth flowers
+  To spring and grow.
+
+  My Aprill was exceeding dry, therfore unkind;
+  Whence tis that small utility I look to find,
+  For when that Aprill is so dry,
+  (As hath been spoken) it doth betoken
+  Much scarcity.
+
+  Thus is my Spring now almost past in heavinesse
+  The Sky of pleasure's over-cast with sad distresse
+  For by a comfortlesse Eclips,
+  Disconsolacion and sore vexacion,
+  My blossom nips.
+
+  Yet as a garden is my mind enclosed fast
+  Being to safety so confind from storm and blast
+  Apt to produce a fruit most rare,
+  That is not common with every woman
+  That fruitfull are.
+
+  A Love of goodnesse is the cheifest plant therin
+  The second is, (for to be briefe) Dislike to sin.
+  These grow in spight of misery,
+  Which Grace doth nourish and cause to flourish
+  Continually.
+
+  But evill mocions, currupt seeds, fall here also
+  whenc springs prophanesse as do weeds where flowers grow
+  VVhich must supplanted be with speed
+  These weeds of Error, Distrust and Terror,
+  Lest woe succeed
+
+  So shall they not molest, the plants before exprest
+  Which countervails these outward wants, & purchase rest
+  Which more commodious is for me
+  Then outward pleasures or earthly treasures
+  Enjoyd would be.
+
+  My little Hopes of worldly Gain I fret not at,
+  As yet I do this Hope retain; though Spring be lat
+  Perhaps my Sommer-age may be,
+  Not prejudiciall, but benificiall
+  Enough for me.
+
+  Admit the worst it be not so, but stormy too,
+  He learn my selfe to undergo more then I doe
+  And still content my self with this
+  Sweet Meditacion and Contemplacion
+  Of heavenly blis,
+
+  VVhich for the Saints reserved is, who persevere
+  In Piety and Holynesse, and godly Feare,
+  The pleasures of which blis divine
+  Neither Logician nor Rhetorician
+
+
+
+
+                             Another Song.
+
+
+  Having restrained Discontent,
+  The onely Foe to Health and Witt,
+  I sought by all meanes to prevent
+  The causes which did nourish it,
+  Knowing that they who are judicious
+  Have alwaies held it most pernicious.
+
+  Looking to outward things, I found
+  Not that which Sorrow might abate,
+  But rather cause them to abound
+  Then any Greife to mittigate
+  Which made me seek by supplicacion
+  Internall Peace and Consolacion
+
+  Calling to mind their wretchednesse
+  That seem to be in happy case
+  Having externall happinesse
+  But therewithall no inward grace;
+  Nor are their minds with knowledg pollisht
+  In such all vertues are abollisht
+
+  For where the mind 's obscure and dark
+  There is no vertu resident,
+  Of goodnesse there remaines no spark;
+  Distrustfullnesse doth there frequent
+  For Ignorance the cause of error
+  May also be the cause of terror
+
+  As doth the Sun-beames beutify
+  The Sky, which else doth dim appeare
+  So Knowledg doth exquisitly
+  The Mind adorn, delight and cleare
+  Which otherwise is most obscure,
+  Full of enormities impure.
+
+  So that their Soules polluted are
+  That live in blockish Ignorance.
+  Which doth their miseries declare
+  And argues plainly that their wants
+  More hurtfull are then outward Crosses
+  Infirmities, Reproach, or Losses.
+
+  Where saving Knowledg doth abide,
+  The peace of Conscience also dwels
+  And many Vertues more beside
+  Which all obsurdities expels,
+  And fils the Soule with joy Celestiall
+  That shee regards not things Terrestiall.
+
+  Sith then the Graces of the Mind
+  Exceeds all outward Happinesse,
+  What sweet Contentment do they find
+  Who are admitted to possesse
+  Such matchlesse Pearles, so may we call them;
+  For Precious is the least of all them.
+
+  VVhich when I well considered
+  My greife for outward crosses ceast,
+  Being not much discouraged
+  Although afflictions still encreast,
+  Knowing right well that Tribulacion
+  No token is of Reprobacion.
+
+
+
+
+                             Another Song.
+
+
+  Excessive worldy Greife the Soule devouers
+  And spoyles the activnesse of all the Powers,
+  Through indisposing them to exercise
+  What should demonstrate their abilities,
+  By practicall improvment of the same
+  Unto the Glory of the givers name.
+  Though Envy wait to blast the Blossoms green
+  Of any Vertu soon as they are seen,
+  Yet none may therfore just occasion take
+  To shun what Vertu manifest should make,
+  For like the Sun shall Vertu be beheld
+  VVhen Clouds of Envy shall be quite dispeld;
+  Though there be some of no disart at all
+  Who no degree in worth can lower fall,
+  Prefer'd before the Verteous whom they taunt
+  Onely because of some apparent want,
+  Which is as if a Weed without defect
+  Before the Damask Rose should have respect,
+  Because the Rose a leafe or two hath lost,
+  And this the Weed of all his parts can boast;
+  Or elce as if a monstrous Clout should be
+  Prefer'd before the purest Lawn to see,
+  Because the Lawn hath spots and this the Clout
+  Is equally polluted thoroughout
+  Therefore let such whose vertu favours merits,
+  Shew their divinly magnanimious spirits
+  By disregarding such their approbacion
+  Who have the worthlesse most in estimacion,
+  For who loves God above all things, not one
+  Who understands not that in him alone
+  All causes that may move affection are,
+  Glimpses wherof his creatures doe declare,
+  This being so, who can be troubled
+  When as his gifts are undervalued,
+  Seeing the giver of all things likewise
+  For want of knowledg many underprise.
+
+
+
+
+                              Another Song
+
+
+  Time past we understood by story
+  The strength of Sin a Land to waste,
+  Now God to manifest his Glory.
+  The truth hereof did let us taste,
+  For many years, this Land appears
+  Of usefull things the Nursery,
+  Refresht and fenc'd with unity.
+
+  But that which crown'd each other Blessing
+  Was evidence of Truth Divine,
+  The Word of Grace such Light expressing,
+  Which in some prudent Hearts did shine,
+  Whose Flame inclines those noble minds
+  To stop the Course of Prophanacion
+  And so make way for Reformation.
+
+  But He that watcheth to devour,
+  This their intent did soon discry,
+  For which he strait improves his power
+  This worthy work to nullify
+  With Sophistry and Tiranny,
+  His agents he forthwith did fill
+  Who gladly execute his will.
+
+  And first they prove by Elocution
+  And Hellish Logick to traduce
+  Those that would put in execucion,
+  Restraint of every known abuse;
+  They seperate and 'sturb the State,
+  And would all Order overthrow,
+  The better sort were charged so.
+
+  Such false Reports did fill all places,
+  Corrupting some of each degree,
+  He whom the highest Title graces
+  From hearing slanders was not free,
+  Which Scruple bred, and put the Head
+  With primest members so at bate
+  Which did the Body dislocate.
+
+  A Lying Spirit mis-informed
+  The common peeple, who suppose
+  If things went on to be reformed
+  They should their ancient Customs lose,
+  And be beside to courses ty'd
+  Which they not yet their Fathers knew,
+  And so be wrapt in fangles new.
+
+  Great multitudes therefore were joyned
+  To Sathans plyant instruments,
+  With mallice, ignorance combined,
+  And both at Truth their fury vents;
+  First Piety as Enimy
+  They persecute, oppose, revile,
+  Then Freind as well as Foe they spoyle.
+
+  The beuty of the Land's abollisht,
+  Such Fabericks by Art contriv'd,
+  The many of them quite demollisht,
+  And many of their homes depriv'd
+  Some mourn for freinds untimely ends,
+  And some for necessaries faint,
+  With which they parted by constraint.
+
+  But from those storms hath God preserved
+  A people to record his praise,
+  Who sith they were therefore reserved
+  Must to the heigth their Spirits raise
+  To magnify his lenity
+  Who safely brought them through the fire
+  To let them see their hearts desire
+
+  Which many faithfull ones deceased
+  With teares desired to behold,
+  Which is the Light of Truth professed
+  Without obscuring shaddowes old,
+  When spirits free, not tyed shall be
+  To frozen Forms long since compos'd,
+  When lesser knowledg was disclos'd.
+
+  VVho are preserv'd from foes outragious,
+  Noteing the Lords unfound-out wayes,
+  Should strive to leave to after-ages
+  Some memorandums of his praise;
+  That others may admiring say
+  Unsearchable his judgments are,
+  As do his works alwayes declare.
+
+
+
+
+                              Meditacions
+
+
+
+
+                         The first Meditacion.
+
+
+    The Morning is at hand, my Soule awake,
+    Rise from the sleep of dull security;
+    Now is the time, anon 'twill be to late,
+    Now hast thou golden opportunity
+  For to behold thy naturall estate
+  And to repent and be regenerate.
+
+    Delay no longer though the Flesh thee tell,
+    Tis time enough hereafter to repent,
+    Strive earnestly such mocions to expell,
+    Remember this thy courage to augment
+  The first fruits God requir'd for sacrifice,
+  The later he esteemed of no price.
+
+    First let's behold our natural estate
+    How dangerous and damnable it is,
+    And thereupon grow to exceeding hate
+    With that which is the onely cause of this;
+  The which is Sin, yea Disobedience
+  Even that which was our first parents offence.
+
+    The reasonable Soule undoubtedly
+    Created was at first free from offence,
+    In Wisdom, Holinesse, and Purity,
+    It did resemble the Divine Essence,
+  Which being lost, the Soule of man became
+  Like to the Serpent, causer of the same.
+
+    The Understanding, Will, Affections cleare,
+    Each part of Soule and Body instantly
+    Losing their purity, corrupted were
+    Throughout as by a loathsom Leprocy
+  The rayes of Vertu were extinguisht quite
+  And Vice usurpeth rule with force and might.
+
+    This sudden change from sanctitude to sin
+    Could but prognosticat a fearfull end,
+    Immediatly the dollour did begin,
+    The Curse that was pronounc'd, none might defend,
+  Which Curse is in this life a part of some,
+  The fulnesse thereof in the life to come.
+
+    The Curse that to the Body common is
+    The sence of Hunger, Thirst, of Sicknes, Pain:
+    The Soules Calamities exceedeth this,
+    A Tast of Hell shee often doth sustain,
+  Rebukes of Conscience, threatning plagues for sin,
+  A world of Torments oft shee hath within.
+
+    Unlesse the Conscience dead and feared be,
+    Then runs the soule in errors manifold,
+    Her danger deep shee can in no wise see,
+    And therefore unto every sin is bold,
+  The Conscience sleeps, the Soule is dead in sin,
+  Nere thinks of Hell untill shee comes therein.
+
+    Thus is the Conscience of the Reprobate,
+    Either accusing unto desperacion,
+    Or elce benummed, cannot instigate
+    Nor put the Soule in mind of reformacion;
+  Both work for ill unto the castaway,
+  Though here they spent their time in mirth and play.
+
+    Yet can they have no sound contentment here,
+    In midst of laughter oft the heart is sad:
+    This world is full of woe & hellish feare
+    And yeelds forth nothing long to make us glad
+  As they that in the state of nature dy
+  Passe but from misery to misery.
+
+    Consider this my soule, yet not despaire,
+    To comfort thee again let this suffice,
+    There is a Well of grace, whereto repaire,
+    First wash away thy foul enormities
+  With teares proceeding from a contrite heart,
+  With thy beloved sins thou must depart.
+
+    Inordinate affections, and thy Will,
+    And carnall wisdom, must thou mortify,
+    For why, they are corrupt, prophane and ill,
+    And prone to nothing but impiety,
+  Yet shalt thou not their nature quite deface,
+  Their ruines must renewed be by grace.
+
+    If that thou canst unfainedly repent,
+    With hatred therunto thy sins confesse,
+    And not because thou fearest punishment
+    But that therby thou didst Gods Laws transgress
+  Resolving henceforth to be circumspect,
+  Desiring God to frame thy wayes direct.
+
+    Each member of thy body thou dost guide,
+    Then exercise them in Gods service most
+    Let every part be throughly sanctifide
+    As a meet Temple for the Holy Ghost;
+  Sin must not in our mortall bodies raign
+  It must expelled be although with pain
+
+    Thou must not willingly one sin detain,
+    For so thou mayst debarred be of blis,
+    Grace with inniquity will not remain,
+    Twixt Christ and Belial no communion is,
+  Therefore be carefull every sin to fly,
+  And see thou persevere in piety.
+
+    So mayst thou be perswaded certainly,
+    The Curse shall in no wise endanger thee,
+    Although the body suffer misery
+    Yet from the second death thou shalt be free;
+  They that are called here to Holinesse
+  Are sure elected to eternall blisse.
+
+    A Taste of blessednesse here shalt thou say,
+    Thy Conscience shall be at Tranquility,
+    And in the Life to com thou shalt enjoy
+    The sweet fruition of the Trinity,
+  Society with Saints then shalt thou have,
+  Which in this life thou didst so often crave.
+
+    Let this then stir thee up to purity,
+    Newnesse of life, and speedy Conversion,
+    To Holinesse and to integrity,
+    Make conscience of impure thoughts unknown
+  Pray in the Spirit with sweet Contemplacion
+  Be vigilant for to avoid Temptacion.
+
+
+
+
+                             The Preamble.
+
+
+  Amid the Oceon of Adversity,
+  Neare whelmed in the Waves of sore Vexation,
+  Tormented with the Floods of Misery,
+  And almost in the Guise of Despairacion,
+  Neare destitute of Comfort, full of Woes,
+  This was her Case that did the same compose:
+
+  At length Jehovah by his power divine,
+  This great tempestious Storm did mittigate.
+  And cause the Son of Righteousnesse to shine
+  Upon his Child that seemed desolate,
+  Who was refreshed, and that immediatly,
+  And Sings as follows with alacrity.
+
+
+
+
+                         The Second Meditacion.
+
+
+    The storm of Anguish being over-blown,
+    To praise Gods mercies now I may have space,
+    For that I was not finally orethrown,
+    But was supported by his speciall grace;
+  The Firmament his glory doth declare,                      Psal. 19. 1
+  Yet over all his works, his mercies are.                  Psal. 145. 9
+
+    The Contemplacion of his mercies sweet,
+    Hath ravished my Soule with such delight
+    Who to lament erst while was onely meet,
+    Doth now determine to put griefe to flight,
+  Being perswaded, hereupon doth rest,
+  Shee shall not be forsaken though distrest.
+
+    Gods Favour toward me is hereby proved,
+    For that he hath not quite dejected me;
+    VVhy then, though crosses be not yet removed
+    Yet so seasoned with pacience they be,
+  As they excite me unto godlinesse,
+  The onely way to endlesse happinesse.
+
+    Wch earthly muckworms can in no wise know
+    Being of the Holy Spirit destitute,
+    They savour onely earthly things below;
+    Who shall with them of saving Grace dispute,
+  Shall find them capable of nothing lesse
+  Though Christianity they do professe.
+
+    Let _Esaus_ porcion fall onto these men,
+    The Fatnesse of the Earth let them possesse
+    No other thing they can desire then,
+    Having no taste of Heavens happinesse,
+  They care not for Gods Countenance so bright,
+  Their Corn and Wine and Oyle is their delight.
+
+    To compasse this and such like is their care,
+    But having past the period of their dayes,
+    Bereft of all but miseries they are,
+    Their sweet delight with mortall life decayes,
+  But godlinesse is certainly great gain,                   1. Tim. 6. 6
+  Immortall blisse they have, who it retain.
+
+    They that are godly and regenerate,
+    Endu'd with saving Knowledg, Faith, and Love,
+    When they a future blisse premeditate,
+    It doth all bitter passion quite remove;
+  Though oft they feel the want of outward things
+  Their heavenly meditacions, comfort brings.
+
+    They never can be quite disconsolate,
+    Because they have the onely Comforter
+    Which doth their minds alway illuminate,
+    And make them fleshy pleasures much abhorr,
+  For by their inward light they plainly see
+  How vain all transitory pleasures bee.
+
+    Moreover, if they be not only voyd
+    Of earthly pleasures and commodities,
+    But oftentimes be greviously annoyd
+    With sundry kinds of great Calammities,
+  Whether it be in Body, Goods, or Name,
+  With pacience they undergo the same.
+
+    And why? because they know and be aware
+    That all things work together for the best,
+    To them that love the Lord and called are,                 Ro. 8.28.
+    According to his purpose; therefore blest
+  Doubtlesse they be, his knowledg that obtain,
+  No Losse may countervail their blessed Gain.
+
+    Which makes them neither murmor nor repine
+    When God is pleasd with Crosses them to try,
+    who out of darknesse caused light to shine,              2 Cor. 4.6.
+    Can raise them Comfort out of Misery
+  They know right well and therefore are content
+  To beare with patience any Chastisment.
+
+    This difference is betwixt the good and bad;
+    When as for sin the godly scourged are,
+    And godly Sorrow moves them to be sad,
+    These speeches or the like they will declare:
+  O will the Lord absent himselfe for ever?
+  Will he vouchsafe his mercy to me never?
+
+    VVhat is the cause I am afflicted so?
+    The cause is evident I do perceive.
+    My Sins have drawn upon me all this woe,
+    The which I must confesse and also leave,
+  Then shall I mercy find undoubtedly,                       Pro. 28.13.
+  And otherwise no true prosperity.
+
+    Whilst sin hath rule in me, in vain I pray,
+    Or if my Soule inniquity affects,
+    If this be true, at tis, I boldly say,
+    The prayer of the wicked, God rejects;                    Pro. 15.8.
+  If in my heart I wickednesse regard
+  How can I hope my prayer shall be heard.                      Psal. 66
+
+    If I repent, here may I Comfort gather,
+    Though in my prayers there be weaknesse much
+    Christ siteth at the right hand of his Father
+    To intercede and make make request for such,               Rom. 8.33
+  Who have attained to sincerity,
+  Though somthing hindered by infirmity.
+
+    I will forthwith abandon and repent,
+    Not onely palpable inniquities,
+    But also all alowance or consent
+    To sinful motions or infirmities;
+  And when my heart and wayes reformed be,
+  God will with-hold nothing that's good from me.              Psal. 84.
+
+    So may I with the _Psalmist_ truly say,
+    Tis good for me that I have been afflicted,
+    Before I troubled was, I went astray,                      Psal. 119
+    But now to godlinesse I am adicted;
+  If in Gods Lawes I had not took delight,
+  I in my troubles should have perisht quite.
+
+    Such gracious speeches usually proceed
+    From such a Spirit that is Sanctifide,
+    Who strives to know his own defects and need
+    And also seekes to have his wants supplide;
+  But certainly the wicked do not so
+  As do their speeches and distempers show.
+
+    At every crosse they murmor, vex and fret,
+    And in their passion often will they say,
+    How am I with Calamities beset!
+    I think they will mee utterly destray,
+  The cause hereof I can in no wise know
+  But that the _Destinies_ will have it so.
+
+    Unfortunate am I and quite forlorn,
+    Oh what disastrous Chance befalleth me!
+    Vnder some hurtfull Plannet I was born
+    That will (I think) my Confusion be,
+  And there are many wickeder then I
+  Who never knew the like adversity.
+
+    These words do breifly show a carnall mind
+    Polluted and corrupt with Ignorance,
+    Where godly Wisdom never yet hath shin'd
+    For that they talk of _Destiny_ or _Chance_;
+  For if Gods Power never can abate,
+  He can dispose of that he did create.
+
+    If God alone the True Almighty be
+    As we beleive, acknowledg, and confesse,
+    Then supream Governor likewise is he
+    Disposing all things, be they more or lesse;
+  The eyes of God in every place do see
+  The good and bad, and what their actions bee.
+
+    The thought hereof sufficeth to abate
+    My heavinesse in great'st extremity,
+    When Grace unto my Soul did intimate
+    That nothing comes by _Chance_ or _Destiny_,
+  But that my God and Saviour knowes of all
+  That either hath or shall to me befall.
+
+    VVho can his servants from all troubles free
+    And would I know my Crosses all prevent,
+    But that he knowes them to be good for me
+    Therefore I am resolv'd to be content,
+  For though I meet with many Contradictions
+  Yet Grace doth alwayes sweeten my Afflictions.
+
+
+
+
+              PUBLICATIONS OF THE AUGUSTAN REPRINT SOCIETY
+
+
+
+
+                         PUBLICATIONS IN PRINT
+
+
+                               1947-1948
+
+  12. Essays on the Stage, selected, with an Introduction by Joseph Wood
+          Krutch.
+
+
+                               1948-1949
+
+  13. Sir John Falstaff (pseud.), _The Theatre_ (1720).
+  14. Edward Moore's _The Gamester_ (1753).
+  15. John Oldmixon's _Reflections on Dr. Swift's Letter to Harley_
+          (1712); and Arthur Mainwaring's _The British Academy_ (1712).
+  16. Nevil Payne's _Fatal Jealousy_ (1673).
+  17. Nicholas Rowe's _Some Account of the Life of Mr. William
+          Shakespeare_ (1709).
+  18. "Of Genius," in _The Occasional Paper_, Vol. III, No. 10 (1719);
+          and Aaron Hill's Preface to _The Creation_ (1720).
+
+
+                               1949-1950
+
+  19. Susanna Centlivre's _The Busie Body_ (1709).
+  20. Lewis Theobold's _Preface to The Works of Shakespeare_ (1734).
+  22. Samuel Johnson's _The Vanity of Human Wishes_ (1749) and Two
+          _Rambler_ papers (1750).
+  23. John Dryden's _His Majesties Declaration Defended_ (1681).
+
+
+                               1950-1951
+
+  26. Charles Macklin's _The Man of the World_ (1792).
+
+
+                               1951-1952
+
+  31. Thomas Gray's _An Elegy Wrote in a Country Church Yard_ (1751); and
+          _The Eton College Manuscript_.
+
+
+                               1952-1953
+
+  41. Bernard Mandeville's _A Letter to Dion_ (1732).
+
+
+                               1953-1954
+
+  43. John Baillie's _An Essay on the Sublime_ (1747).
+  44. Mathias Casimire Sarbiewski's _The Odes of Casimire_, Translated by
+          G. Hils (1646).
+  45. John Robert Scott's _Dissertation on the Progress of the Fine
+          Arts_.
+  46. Selections from Seventeenth-Century Songbooks.
+
+
+                               1954-1955
+
+  49. Two St. Cecilia's Day Sermons (1696-1697).
+  50. Hervey Aston's _A Sermon Before the Sons of the Clergy_ (1745).
+  51. Lewis Maidwell's _An Essay upon the Necessity and Excellency of
+          Education_ (1705).
+  52. Pappity Stampoy's _A Collection of Scotch Proverbs_ (1663).
+  53. Urian Oakes' _The Soveraign Efficacy of Divine Providence_ (1682).
+  54. Mary Davys' _Familiar Letters Betwixt a Gentleman and a Lady_
+          (1725).
+
+
+                               1955-1956
+
+  55. Samuel Say's _An Essay on the Harmony, Variety, and Power of
+          Numbers_ (1745).
+  56. _Theologia Ruris, sive Schola & Scala Naturae_ (1686).
+
+
+                               1956-1957
+
+  61. Elizabeth Elstob's _An Apology for the Study of Northern
+          Antiquities_ (1715).
+  62. _Two Funeral Sermons_ (1635).
+
+
+                               1958-1959
+
+  74. _Seventeenth-Century Tales of the Supernatural._
+  75. John Joyne, _A Journal_ (1679).
+  76. Andr� Dacier, _Preface to Aristotle's Art of Poetry_ (1705).
+  77-8. David Hartley, _Various Conjectures on the Perception, Motion,
+          and Generation of Ideas_ (1746).
+
+
+                               1959-1960
+
+  79. William Herbert, Third Earl of Pembroke's _Poems_ (1660).
+  80. [P. Whalley's] _An Essay on the Manner of Writing History_ (1746).
+  82. Henry Fuseli's _Remarks on the Writings and Conduct of J. J.
+          Rousseau_ (1767).
+  83. _Sawney and Colley_ (1742) and other Pope Pamphlets.
+  84. Richard Savage's _An Author to be Lett_ (1729).
+
+
+                               1960-1961
+
+  85-6. _Essays on the Theatre from Eighteenth-Century Periodicals._
+  87. Daniel Defoe, _Of Captain Misson and his Crew_ (1728).
+  88. Samuel Butler, _Poems_.
+  89. Henry Fielding, _Ovid's Art of Love_ (1760).
+  90. Henry Needler, _Works_ (1728).
+
+
+
+
+    William Andrews Clark Memorial Library: University of California
+                      The Augustan Reprint Society
+
+
+
+
+                           _General Editors_
+
+
+  R. C. Boys
+    University of Michigan
+
+  Ralph Cohen
+    University of California, Los Angeles
+
+  Vinton A. Dearing
+    University of California, Los Angeles
+
+  Lawrence Clark Powell
+    Wm. Andrews Clark Memorial Library
+
+
+
+
+                       _Corresponding Secretary_
+
+
+  Mrs. Edna C. Davis
+    Wm. Andrews Clark Memorial Library
+
+
+The Society's purpose is to publish reprints (usually facsimile
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+
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+
+
+                       Publications for 1961-1962
+
+  John Gay, Alexander Pope, and John Arbuthnot, _Three Hours After
+          Marriage_ (1717). Introduction by John Harrington Smith.
+          [double issue]
+  John Norris, _Cursory Reflections Upon a Book Call'd, An Essay
+          Concerning Human Understanding_ (1690). Introduction by Gilbert
+          D. McEwen.
+  An. Collins, _Divine Songs and Meditacions_ (1653). Introduction by
+          Stanley Stewart.
+  _An Essay on the New Species of Writing Founded by Mr. Fielding_
+          (1751). Introduction by Alan D. McKillop.
+  _Hanoverian Ballads._ Selected, with an Introduction, by John J.
+          McAleer.
+
+
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+                _WILLIAM ANDREWS CLARK MEMORIAL LIBRARY_
+         2205 West Adams Boulevard, Los Angeles 18, California
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+
+
+
+
+                          Transcriber's Notes
+
+
+--Illegible characters were reconstructed according to the sense,
+  comparing other online versions where DP proofers remained undecided.
+
+--For illegible words, proofreaders found either a persuasive
+  reconstruction, or a plausible reconstruction supported by other
+  editions.
+
+--Page numbers were omitted: they were unclear or missing on the scans.
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Divine Songs and Meditacions (1653), by 
+Anne Collins
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+
+Project Gutenberg's Divine Songs and Meditacions (1653), by Anne Collins
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Divine Songs and Meditacions (1653)
+
+Author: Anne Collins
+
+Editor: Stanley N. Stewart
+
+Release Date: October 27, 2011 [EBook #37867]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK DIVINE SONGS AND MEDITACIONS ***
+
+
+
+
+Produced by Chris Curnow, Joseph Cooper, Stephen Hutcheson,
+and the Online Distributed Proofreading Team at
+https://www.pgdp.net
+
+
+
+
+
+
+</pre>
+
+<div title="titlepage" id="Preface">
+<h1><span class="sc">The Augustan Reprint Society</span></h1>
+<p class="center"><i>AN. COLLINS</i>
+<br />DIVINE SONGS AND MEDITACIONS
+<br />(1653)</p>
+<p class="tbcenter">Selected, with an
+<br />Introduction, by
+<br />Stanley N. Stewart</p>
+<p class="tbcenter">Publication Number 94</p>
+<p class="tbcenter">William Andrews Clark Memorial Library
+<br />University of California
+<br />Los Angeles
+<br />1961</p>
+<p class="tbcenter">GENERAL EDITORS</p>
+<p class="center">Richard C. Boys, <i>University of Michigan</i>
+<br />Ralph Cohen, <i>University of California, Los Angeles</i>
+<br />Vinton A. Dearing, <i>University of California, Los Angeles</i>
+<br />Lawrence Clark Powell, <i>Clark Memorial Library</i></p>
+<p class="tbcenter">ADVISORY EDITORS</p>
+<p class="center">John Butt, <i>University of Edinburgh</i>
+<br />James L. Clifford, <i>Columbia University</i>
+<br />Arthur Friedman, <i>University of Chicago</i>
+<br />Louis A. Landa, <i>Princeton University</i>
+<br />Samuel H. Monk, <i>University of Minnesota</i>
+<br />Everett T. Moore, <i>University of California, Los Angeles</i>
+<br />James Sutherland, <i>University College, London</i>
+<br />H. T. Swedenberg, Jr., <i>University of California, Los Angeles</i></p>
+<p class="tbcenter">CORRESPONDING SECRETARY</p>
+<p class="center">Edna C. Davis, <i>Clark Memorial Library</i></p>
+</div>
+<div id="intro" title="Introduction">
+<div class="pb" id="Page_i">[i]</div>
+<h2 id="c1">INTRODUCTION</h2>
+<p>In 1815, the library of Thomas Park, which had already passed
+from Park to Thomas Hill to Longman, was sold. In the catalog of
+that collection, a volume of devotional and autobiographical verse
+written by one Anne Collins, <i>Divine Songs and Meditacions</i> (1653),
+was described as &ldquo;so rare as to be probably unique.&rdquo;<a class="fn" id="fr_1" href="#fd_1">[1]</a> That same
+year, Longman and his associates published an anthology of &ldquo;Old
+Books in English Literature, Revived,&rdquo; edited by Sir Egerton Brydges
+and entitled <i>Restituta</i>. Brydges, who acknowledged the help of
+Park in editing the four volume work,<a class="fn" id="fr_2" href="#fd_2">[2]</a> reprinted long passages from
+the <i>Songs and Meditacions</i>. By mid-century, the book had passed
+through the possession of James Midgeley, Sir Mark Masterman Sykes,
+Thomas Thorpe,<a class="fn" id="fr_3" href="#fd_3">[3]</a> and Richard Heber. In 1878, Alexander Dyce reprinted
+all but the last stanza of &ldquo;Another Song exciting to spirituall
+Mirth,&rdquo; and some twenty years later, S. Austin Allibone included
+reference to Anne Collins in his <i>Critical Dictionary of English Literature</i>.
+By this time, however, the remaining copy of <i>Divine Songs
+and Meditacions</i> seems to have slipped from sight; scholars were a
+long time finding it, but in 1924, the &ldquo;unique&rdquo; copy bearing the autograph
+of Thomas Park was removed from the library at Britwell Court
+and sold by Sotheby to A. S. W. Rosenbach, who acted in behalf of
+Henry E. Huntington, in whose memorial library it now remains. If
+a second edition of the work ever existed, as claimed by Allibone,<a class="fn" id="fr_4" href="#fd_4">[4]</a>
+it has vanished (to my knowledge, without a further trace); for all
+practical purposes, Anne Collins and her <i>Divine Songs and Meditacions</i>
+are unknown even to scholars of seventeenth-century literature.</p>
+<p>Though it appears that the verses of Anne Collins have been
+spared extinction, it is problematic whether they will escape obscurity.
+Dr. Johnson and Warton did not mention them. Yet knowledgeable,
+if lesser, men found the <i>Songs and Meditacions</i> worth
+reading. We may infer, for example, that Thomas Park, who was
+praised by Southey as the most distinguished authority on Old-English
+poetry, admired the <i>Songs</i>, for it seems probable that he
+recommended to Brydges the passages finally anthologized in <i>Restituta</i>.
+In any case, for their metrical variety, spiritual tone, and
+structural quaintness, Brydges found the <i>Songs and Meditacions</i> to
+<span class="pb" id="Page_ii">[ii]</span>
+be of value. Allibone reprinted Brydges&rsquo; commentary, implying (at
+least) that he had no strong quarrel with it; and in our own century,
+I. A. Williams, having read the single poem in Dyce, described the
+&ldquo;lilt and diction&rdquo; of the language as &ldquo;charming,&rdquo; and called for a
+new edition of the work.<a class="fn" id="fr_5" href="#fd_5">[5]</a> It may be that a wider knowledge of her
+writing would rescue Anne Collins only from oblivion into abuse. But if
+that is so, it is only fair to say that she wrote with a full awareness
+of her poetic limitations. Referring to herself as &ldquo;unskilfull,&rdquo;
+she claimed to have written only to occupy her mind, and
+then only that, in her lingering illness, she might not fall victim to
+Sloth. Anne Collins may not have been a Puritan,<a class="fn" id="fr_6" href="#fd_6">[6]</a> but her verses
+are, in several respects, a form of the diary. To her, questions of
+aesthetics, at least as we would normally think of them, were quite
+irrelevant. She was convinced that the expression of a dedicated
+heart was of greater value than a polished line. Even if that
+expression were in the form of somewhat unsteady verses, it would not
+be without merit: &ldquo;<i>Yet for theyr matter, I suppose they bee /
+Not worthlesse quite, whilst they with Truth agree.</i>&rdquo;</p>
+<p>We are dependent upon the autobiographical quality of the work for all
+we know of its author. She might have been any one of the many Annes
+who, during the first half of the seventeenth century, married into
+or out of the Collins name (or the name might be a pseudonym). But
+especially in the first third of the work, in the prose &ldquo;To the
+Reader&rdquo; and the metrical &ldquo;Preface&rdquo; and &ldquo;Discourse,&rdquo;
+we recognize the autobiography of a woman who was, from early
+childhood, the chronic victim of disease. In &ldquo;The Discourse&rdquo; (omitted
+here because of its length and repetitiousness), she describes
+the life of one whose hope lay in her adjustment to pain. Drawing
+upon the imagery of spiritual autobiography, Anne Collins describes
+her youth as a wilderness, her soul as a withered flower. Only when
+she takes direction from her sorrow does her soul draw in the rain
+of grace. And that regenerating force is the recurrent theme of her
+writing, the sole enduring source of peace; the world offered only
+the appearance, the &ldquo;counterfet&rdquo; of satisfaction. Thus, as Anne
+Collins composes her devotional verses, she is impelled by four
+pious reasons. These are indicative, not only of how the author
+justifies her writing from a poetic point of view, but of how
+completely she has explained away all the claims of a world that had
+<span class="pb" id="Page_iii">[iii]</span>
+once tortured her with longing. First, all creatures had been ordained
+to praise God; this, in her songs and meditations, she attempts to
+do. Recognizing that her talents are few, she recalls that even the
+man with a single talent would be called to account. Third, she
+wishes that some kinsman out of interest in her writing might be
+encouraged to read the Scriptures. And last, she thinks of those
+who will never meet or know her; by reading the <i>Divine Songs and
+Meditacions</i>, they may look upon &ldquo;the image of her mind,&rdquo; and from
+that learn how God takes pity on even his most lowly servant.</p>
+<p>The selections in this reprint have been made in the hope of
+fairly representing Anne Collins to the scholarly reader. Within the
+range of possibilities, an attempt was made to preserve the proportions
+in the original work among the various kinds of writing attempted by
+the author. Perhaps deletion of &ldquo;The Discourse&rdquo; defeated
+this purpose. But it was decided also that no individual poem would be
+cut. Thus, to have included the 102 stanzas of &ldquo;The Discourse&rdquo;
+would have required dropping several more songs and meditations.<a class="fn" id="fr_7" href="#fd_7">[7]</a>
+The poem on the Civil War, like the paraphrase on the fifth chapter
+of Ecclesiastes, was eliminated because its subject matter was not
+thought representative of the work as a whole. The notes will direct
+the reader to parts of Anne Collins&rsquo; work which may be found
+in previous publications.</p>
+<p>The Huntington copy of <i>Divine Songs and Meditacions</i> is a
+small octavo volume, measuring slightly larger than five by three
+inches. The pages have been cropped and the margins have worn
+away; thus, in some instances (pp. 50, 56, 68), text has been lost.
+The original volume is now sandwiched within protecting leaves of
+blank paper, and the entire volume is bound in thick, brown calf.
+The title page, once detached, has been backed and cemented to
+the second leaf, but this repair was made long before the blank leaves
+were inserted. The original volume is made up of 52 leaves; the
+first gathering consists of four, the remaining six of eight leaves.
+There are 102 pages of text.</p>
+<p>This material is reproduced by permission of the Librarian of
+The Huntington Library.</p>
+<p><span class="lr">Stanley Stewart</span>
+<span class="lr">University of California, Riverside</span></p>
+<div id="nintro" title="Notes to the Introduction">
+<div class="pb" id="Page_iv">[iv]</div>
+<h2 id="c2">NOTES TO THE INTRODUCTION</h2>
+<div class="fnblock">
+<div class="fndef"><a class="fn" id="fd_1" href="#fr_1">[1]</a>A. F. Griffith, <i>Bibliotheca Anglo-Poetica</i> (1815), p. 67. Griffith quotes
+the first two stanzas of &ldquo;The Preface&rdquo; as &ldquo;detailing the cause of the
+poems being written.&rdquo;</div>
+<div class="fndef"><a class="fn" id="fd_2" href="#fr_2">[2]</a>Sir Egerton Brydges, ed., <i>Restituta</i> (1815), IV, xi. Brydges reprints
+passages from &ldquo;The Preface,&rdquo; &ldquo;To the Reader,&rdquo; &ldquo;The Discourse,&rdquo; &ldquo;A
+Song declaring that a Christian may finde tru Love only where tru Grace
+is,&rdquo; &ldquo;A Song shewing the Mercies of God to his people...,&rdquo; &ldquo;Another
+Song exciting to spirituall Mirth,&rdquo; &ldquo;Another Song (II),&rdquo; and &ldquo;The Fifth
+Meditacion,&rdquo; III, 123-127, 180-184.</div>
+<div class="fndef"><a class="fn" id="fd_3" href="#fr_3">[3]</a><i>Catalogue of the Splendid, Curious, and Extensive Library of Sir Mark
+Masterman Sykes</i> (1824), p. 39. Thorpe bought a very large percentage
+of the books in the Sykes collection.</div>
+<div class="fndef"><a class="fn" id="fd_4" href="#fr_4">[4]</a>S. Austin Allibone, <i>A Critical Dictionary of English Literature</i> (1878),
+I, 411.</div>
+<div class="fndef"><a class="fn" id="fd_5" href="#fr_5">[5]</a>I. A. Williams, &ldquo;Bibliographical Notes and News,&rdquo; <i>London Mercury</i>, IX
+(1924), 529.</div>
+<div class="fndef"><a class="fn" id="fd_6" href="#fr_6">[6]</a>Her poem on the Civil War suggests that she was not in sympathy with
+the left wing of the Puritan movement.</div>
+<div class="fndef"><a class="fn" id="fd_7" href="#fr_7">[7]</a>&ldquo;The Discourse&rdquo; relates Miss Collins&rsquo; interest in &ldquo;Theologicall employments,&rdquo;
+especially as these filled her once empty life. There are 29
+stanzas treating of the nature of the Trinity and the Law. In ten more
+stanzas, she paraphrases each of the ten Commandments. The remaining
+34 stanzas summarize the steps to salvation, and the joys of the
+Christian life. These theological verses follow the initial 26 stanzas,
+which are repetitious of &ldquo;The Preface&rdquo; in their autobiographical matter
+and pious observations. In addition to &ldquo;The Discourse,&rdquo; the following
+titles have not been reprinted here:
+<dl>
+<dd>A Song demonstrating The vanities of Earthly things;</dd>
+<dd>A Song manifesting The Saints eternall Happinesse;</dd>
+<dd>A Song exciting to spirituall Alacrity;</dd>
+<dd>A Song composed in time of Civill Warr, when the wicked did much insult over the godly;</dd>
+<dd>The third Meditacion;</dd>
+<dd>The fourth Meditacion;</dd>
+<dd>The fifth Meditacion;</dd>
+<dd>Verses on the twelvth Chapter of Ecclesiastes.</dd></dl></div>
+</div>
+</div>
+</div>
+<div id="cover" title="Divine Songs and Meditacions">
+<h1><br />Divine
+<br /><span class="larger">SONGS</span>
+<br /><span class="small">and</span>
+<br /><span class="large">MEDITACIONS</span></h1>
+<p class="tbcenter">Composed
+<br />By
+<br /><span class="large"><i>An Collins</i>.</span></p>
+<p class="tbcenter"><i>LONDON</i>,
+<br />Printed by <i>R. Bishop</i>. Anno Dom. 1653</p>
+<div id="toreader" title="To the Reader">
+<h1><br />To the Reader</h1>
+<p><i>Christian Reader</i>,</p>
+<p>I inform you, that by divine
+Providence, I have been restrained
+from bodily employments, suting
+with my disposicion, which enforced
+me to a retired Course of life; Wherin it
+pleased God to give me such inlargednesse
+of mind, and activity of spirit, so that this
+seeming desolate condicion, proved to me
+most delightfull: To be breif, I became
+affected to Poetry, insomuch that I proceeded
+to practise the same; and though
+the helps I had therein were small, yet the
+thing it self appeared unto me so amiable,
+as that it enflamed my faculties, to put
+forth themselvs, in a practise so pleasing.</p>
+<p>Now the furtherances I had herein, was
+what I could gather (by the benifit of hearing,)
+at first from prophane Histories;
+which gave not that satisfactory contentment,
+before mencioned; but it was the manifestacion
+of Divine Truth, or rather the
+Truth it self, that reduced my mind to a
+peacefull temper, and spirituall calmnesse,
+taking up my thoughts for Theologicall
+employments.</p>
+<p>Witnesse hereof, this Discourse, Songs
+and Meditacions following; which I have
+set forth (as I trust) for the benifit, and
+comfort of others, Cheifly for those
+Christians who are of disconsolat Spirits,
+who may perceive herein, the Faithfullnesse
+Love, &amp; Tender Compassionatnesse
+of God to his people, in that according
+to his gracious Promise, <i>He doth not leave
+nor forsake them. <span class="scripref">Heb. 13.5.</span></i> But causeth
+<i>all things to work for theyr good. <span class="scripref">Rom. 8.28.</span></i>
+This I doubt not, but most Saints in som
+measure, do experimentally know, therefore
+I will not seek by argument, to prove
+a thing so perspicuous. And now (Courteous
+Reader) I have delivered unto you,
+what I intended, onely it remains that I
+tell you, That with my Labours, you have
+my Prayers to God through Jesus Christ;
+whose I am, and in him,</p>
+<p><span class="lr"><i>Yours,</i></span>
+<span class="lr"><i>in all Christian affection</i></span>
+<span class="lr"><span class="sc">An Collins</span>.</span></p>
+</div>
+<div id="pref" title="The Preface">
+<h2 id="c3">The Preface.</h2>
+<div class="i">
+<div class="verse">
+<p class="t0">Being through weakness to the house confin&rsquo;d,</p>
+<p class="t0">My mentall powers seeming long to sleep,</p>
+<p class="t0">were summond up, by want of wakeing mind,</p>
+<p class="t0">Their wonted course of exercise to keep,</p>
+<p class="t0">And not to waste themselves in slumber deep;</p>
+<p class="t0">Though no work can bee so from error kept</p>
+<p class="t0">But some against it boldly will except:</p>
+</div>
+<div class="verse">
+<p class="t0">Yet sith it was my morning exercise</p>
+<p class="t0">The fruit of intellectuals to vent,</p>
+<p class="t0">In Songs or counterfets of Poesies,</p>
+<p class="t0">And haveing therein found no small content,</p>
+<p class="t0">To keep that course my thoughts are therfore bent,</p>
+<p class="t0">And rather former workes to vindicate</p>
+<p class="t0">Than any new conception to relate.</p>
+</div>
+<div class="verse">
+<p class="t0">Our glorious God his creatures weaknesse sees,</p>
+<p class="t0">And therefore deales with them accordingly,</p>
+<p class="t0">Giveing the meanes of knowledg by degrees,</p>
+<p class="t0">Vnfoulding more and more the Mystery,</p>
+<p class="t0">And opening the Seales successively, <span class="scripref">Rev. 6.</span></p>
+<p class="t0">So of his goodnesse gives forth demonstracions,</p>
+<p class="t0">To his Elect in divers Dispensacions.</p>
+</div>
+<div class="verse">
+<p class="t0">In legall wise hee did himself expresse</p>
+<p class="t0">To be the only Lord Omnipotent</p>
+<p class="t0">A just avenger of all wickednesse,</p>
+<p class="t0">A jelous God in power emminent,</p>
+<p class="t0">Which terror workes, and pale astonishment;</p>
+<p class="t0">Sith plagues for sin are holden forth thereby,</p>
+<p class="t0">But with no strength to crush inniquity.</p>
+</div>
+<div class="verse">
+<p class="t0">Now with the Law the Gospell oft appeares,</p>
+<p class="t0">But under vailes, perspicuous unto few</p>
+<p class="t0">Who were as those which of good tydings heares,</p>
+<p class="t0">Rejoyceing much at the report or show</p>
+<p class="t0">Of that the Saints now by possessing know;</p>
+<p class="t0">Oft spake the Prophets Evangelicall,</p>
+<p class="t0">Whose words like kindly drops of rain did fall.</p>
+</div>
+<div class="verse">
+<p class="t0">But when the plenerie of time was come</p>
+<p class="t0">The springs of grace their plesant streams out deald</p>
+<p class="t0">Felicitie did evidence on her some</p>
+<p class="t0">Salvacion and the way thereto reveald,</p>
+<p class="t0">Who wounded were in spirit, might be heald;</p>
+<p class="t0">Here God declares the Beauties of his Face,</p>
+<p class="t0">Great Love, rich Mercy, free Eternall Grace.</p>
+</div>
+<div class="verse">
+<p class="t0">This time was when the Sonne of Righteousnesse</p>
+<p class="t0">His Luster in the world began to spread,</p>
+<p class="t0">Which more and more to his he doth expresse</p>
+<p class="t0">In tearms so large that they that run may read,</p>
+<p class="t0">And to himselfe he doth the weaker lead;</p>
+<p class="t0">He to his bosum will his Lambs collect,</p>
+<p class="t0">And gently those that feeble are direct. <span class="scripref">Isa. 40. 11</span></p>
+</div>
+<div class="verse">
+<p class="t0">And so in them a life of grace instill</p>
+<p class="t0">Whereby they shall be able to obay</p>
+<p class="t0">All Gospell precepts suting with his will,</p>
+<p class="t0">And that without regard of servill pay,</p>
+<p class="t0">But with free hearts, where Christ alone doth sway</p>
+<p class="t0">Causing the apprehensions of his love,</p>
+<p class="t0">To gender love, which still doth active prove.</p>
+</div>
+<div class="verse">
+<p class="t0">Where Christ thus ruleth, I suppose remaines</p>
+<p class="t0">No heart that hankers after Novelties</p>
+<p class="t0">Whose ground is but the Scum of frothy braines</p>
+<p class="t0">Perhaps extracted from old Heresies,</p>
+<p class="t0">New formd with Glosses to deceive the eyes</p>
+<p class="t0">Of those who like to Children, do incline</p>
+<p class="t0">To every new device that seemes to shine.</p>
+</div>
+<div class="verse">
+<p class="t0">I am perswaded they that relish right,</p>
+<p class="t0">The Dainties of Religion, Food divine,</p>
+<p class="t0">Have therby such a permanent delight,</p>
+<p class="t0">And of best Treasures, such a lasting mine,</p>
+<p class="t0">As that their hearts to change do not incline,</p>
+<p class="t0">I therfore think theyr tastes of Truth is ill,</p>
+<p class="t0">Who Truths profession, quickly alter will.</p>
+</div>
+<div class="verse">
+<p class="t0">I speak not this to manifest despight</p>
+<p class="t0">To tru Religions growth or augmentacion,</p>
+<p class="t0">Nor do I take offence of greater Light</p>
+<p class="t0">Which brings <span class="f">probatum est</span>, or commendacion</p>
+<p class="t0">From Truth it selfe, having therto relacion,</p>
+<p class="t0">But rather with the Saints I doe rejoyce,</p>
+<p class="t0">When God appeares to his in Gospel-voyce.</p>
+</div>
+<div class="verse">
+<p class="t0">Now touching that I hasten to expresse</p>
+<p class="t0">Concerning these, the ofspring of my mind,</p>
+<p class="t0">Who though they here appeare in homly dresse</p>
+<p class="t0">And as they are my works, I do not find</p>
+<p class="t0">But ranked with others, they may go behind,</p>
+<p class="t0">Yet for theyr matter, I suppose they bee</p>
+<p class="t0">Not worthlesse quite, whilst they with Truth agree.</p>
+</div>
+<div class="verse">
+<p class="t0">Indeed I grant that sounder judgments may</p>
+<p class="t0">(Directed by a greater Light) declare</p>
+<p class="t0">The ground of Truth more in a Gospel-way,</p>
+<p class="t0">But who time past with present will compare</p>
+<p class="t0">Shall find more mysteries unfolded are,</p>
+<p class="t0">So that they may who have right informacion</p>
+<p class="t0">More plainly shew the path-way to Salvacion.</p>
+</div>
+<div class="verse">
+<p class="t0">Yet this cannot prevayl to hinder me</p>
+<p class="t0">From publishing those Truths I do intend,</p>
+<p class="t0">As strong perfumes will not concealed be,</p>
+<p class="t0">And who esteemes the favours of a Freind,</p>
+<p class="t0">So little, as in silence let them end,</p>
+<p class="t0">Nor will I therfore only keep in thought,</p>
+<p class="t0">But tell what God still for my Soule hath wrought.</p>
+</div>
+<div class="verse">
+<p class="t0">When Clouds of Melancholy over-cast</p>
+<p class="t0">My heart, sustaining heavinesse therby,</p>
+<p class="t0">But long that sad condicion would not last</p>
+<p class="t0">For soon the Spring of Light would blessedly</p>
+<p class="t0">Send forth a beam, for helps discovery,</p>
+<p class="t0">Then dark discomforts would give place to joy,</p>
+<p class="t0">Which not the World could give or quite destroy.</p>
+</div>
+<div class="verse">
+<p class="t0">So sorrow serv&rsquo;d but as springing raine</p>
+<p class="t0">To ripen fruits, indowments of the minde,</p>
+<p class="t0">VVho thereby did abillitie attaine</p>
+<p class="t0">To send forth flowers, of so rare a kinde,</p>
+<p class="t0">VVhich wither not by force of Sun or VVinde:</p>
+<p class="t0">Retaining vertue in their operacions,</p>
+<p class="t0">VVhich are the matter of those Meditacions.</p>
+</div>
+<div class="verse">
+<p class="t0">From whence if evill matter be extracted</p>
+<p class="t0">Tis only by a spider generacion,</p>
+<p class="t0">Whose natures are of vennom so compacted,</p>
+<p class="t0">As that their touch occasions depravacion</p>
+<p class="t0">Though lighting in the fragrantest plantacion:</p>
+<p class="t0">Let such conceale the evill hence they pluck</p>
+<p class="t0">And not disgorg themselves of what they suck.</p>
+</div>
+<div class="verse">
+<p class="t0">So shall they not the humble sort offend</p>
+<p class="t0">Who like the Bee, by natures secret act</p>
+<p class="t0">Convert to sweetnesse, fit for some good end</p>
+<p class="t0">That which they from small things of worth extract,</p>
+<p class="t0">Wisely supplying every place that lackt,</p>
+<p class="t0">By helping to discover what was meant</p>
+<p class="t0">Where they perceive there is a good intent.</p>
+</div>
+<div class="verse">
+<p class="t0">So trusting that the only Sov&rsquo;rain Power</p>
+<p class="t0">Which in this work alwaies assisted mee,</p>
+<p class="t0">Will still remain its firme defensive Tower,</p>
+<p class="t0">From spite of enemies the same to free</p>
+<p class="t0">And make it useful in some sort to bee,</p>
+<p class="t0">That Rock I trust on whom I doe depend,</p>
+<p class="t0">Will his and all their works for him defend.</p>
+</div>
+</div>
+</div>
+<div id="s1" title="A Song expressing their happinesse who have Communion with Christ">
+<h2 class="i" id="c4">A Song expressing their happinesse who have Communion with Christ.</h2>
+<div class="verse">
+<p class="t0">When scorched with distracting care,</p>
+<p class="t">My minde finds out a shade</p>
+<p class="t0">Which fruitlesse Trees, false fear, dispair</p>
+<p class="t">And melancoly made,</p>
+<p class="t0">Where neither bird did sing</p>
+<p class="t">Nor fragrant flowers spring,</p>
+<p class="t0">Nor any plant of use:</p>
+<p class="t">No sound of happynesse,</p>
+<p class="t0">Had there at all ingresse,</p>
+<p class="t">Such comforts to produce,</p>
+<p class="t0">But <i>Sorrow</i> there frequents,</p>
+<p class="t">The Nurce of Discontents,</p>
+<p class="t0">And <i>Murmering</i> her Mayd</p>
+<p class="t">Whose harsh unpleasant noise</p>
+<p class="t0">All mentall fruits destroyes</p>
+<p class="t">Whereby delight&rsquo;s convayd.</p>
+</div>
+<div class="verse">
+<p class="t0">Whereof my judgment being certifide</p>
+<p class="t">My mind from thence did move,</p>
+<p class="t0">For her conception so to provide,</p>
+<p class="t">That it might not abortive prove,</p>
+<p class="t0">VVhich fruit to signifie</p>
+<p class="t">It was conceaved by</p>
+<p class="t0">Most true intelligence</p>
+<p class="t">Of this sweet truth divine</p>
+<p class="t0"><i>Who formed thee is thine</i>, <span class="scripref">Esay. 54. 5</span></p>
+<p class="t">Whence sprang this inference;</p>
+<p class="t0">He too, thats Lord of all</p>
+<p class="t">Will thee beloved call,</p>
+<p class="t0">Though all else prove unkind;</p>
+<p class="t">Then chearfull may I sing</p>
+<p class="t0">Sith I enjoy the Spring,</p>
+<p class="t">Though Sesterns dry I find.</p>
+</div>
+<div class="verse">
+<p class="t0">For in our Vnion with the Lord alone,</p>
+<p class="t">Consists our happinesse.</p>
+<p class="t0">Certainly such who are with Christ at one</p>
+<p class="t">He leaves not comfortlesse.</p>
+<p class="t0">But come to them he will</p>
+<p class="t">Their Souls with joy to fill.</p>
+<p class="t0">And them to Fortifie</p>
+<p class="t">Their works to undergo</p>
+<p class="t0">And beare their Crosse also,</p>
+<p class="t">VVith much alacrity:</p>
+<p class="t0">VVho his assisting grace</p>
+<p class="t">Do feelingly imbrace,</p>
+<p class="t0">VVith confidence may say,</p>
+<p class="t">Through Christ that strengthens me</p>
+<p class="t0">No thing so hard I see <span class="scripref">Phil. 4. 14</span></p>
+<p class="t">But what perform I may.</p>
+</div>
+<div class="verse">
+<p class="t0">But when the Soul no help can see</p>
+<p class="t">Through sins interposicion,</p>
+<p class="t0">Then quite forlorn that while is she,</p>
+<p class="t">Bewailling her condicion;</p>
+<p class="t0">In which deplored case</p>
+<p class="t">Now such a Soul hath space,</p>
+<p class="t0">To think how she delayd</p>
+<p class="t">Her Saviour to admit</p>
+<p class="t0">Who shu&rsquo;d to her for it,</p>
+<p class="t">And to this purpose sayd,</p>
+<p class="t0">Open to me my Love,</p>
+<p class="t">My Sister, and my Dove, <span class="scripref">Can. 5</span></p>
+<p class="t0">My Locks with dew wet are</p>
+<p class="t">Yet she remissive grew,</p>
+<p class="t0">Till he himselfe with-drew</p>
+<p class="t">Before she was aware.</p>
+</div>
+<div class="verse">
+<p class="t0">But tasting once how sweet he is,</p>
+<p class="t">And smelling his perfumes,</p>
+<p class="t0">Long can she not his presence misse,</p>
+<p class="t">But griefe her strainth consumes:</p>
+<p class="t0">For when he visits one</p>
+<p class="t">He cometh not alone,</p>
+<p class="t0">But brings abundant grace</p>
+<p class="t">True Light, and Holynesse</p>
+<p class="t0">And Spirit to expresse</p>
+<p class="t">Ones wants in every case;</p>
+<p class="t0">For as he wisedome is,</p>
+<p class="t">So is he unto his</p>
+<p class="t0">VVisedome and Purity, <span class="scripref">1 Cor. 1.30</span></p>
+<p class="t">Which when he seemes to hide,</p>
+<p class="t0">The soul missing her guide,</p>
+<p class="t">Must needs confused lie.</p>
+</div>
+<div class="verse">
+<p class="t0">Then let them know, that would enjoy</p>
+<p class="t">The firme fruition,</p>
+<p class="t0">Of his Sweet presence, he will stay</p>
+<p class="t">With single hearts alone,</p>
+<p class="t0">Who but their former mate,</p>
+<p class="t">Doe quite exterminate:</p>
+<p class="t0">With all things that defile</p>
+<p class="t">They that are Christs, truly,</p>
+<p class="t0">The Flesh do Crucifie</p>
+<p class="t">With its affections vile <span class="scripref">Gal. 5.</span></p>
+<p class="t0">Then grounds of truth are sought</p>
+<p class="t">New Principles are wrought</p>
+<p class="t0">Of grace and holinesse,</p>
+<p class="t">Which plantings of the heart</p>
+<p class="t0">Will spring in every part,</p>
+<p class="t">And so it selfe expresse.</p>
+</div>
+<div class="verse">
+<p class="t0">Then shall the Soul like morning bright</p>
+<p class="t">Vnto her Lord appeare, <span class="scripref">Can. 6.10</span></p>
+<p class="t0">And as the Moone when full of Light</p>
+<p class="t">So fayr is she and cleare,</p>
+<p class="t0">With that inherent grace</p>
+<p class="t">Thats darted from the Face</p>
+<p class="t0">Of Christ, that Sunne divine,</p>
+<p class="t">Which hath a purging power</p>
+<p class="t0">Corruption to devour,</p>
+<p class="t">And Conscience to refine;</p>
+<p class="t0">Perfection thus begun</p>
+<p class="t">As pure as the Sonne,</p>
+<p class="t0">The Soul shall be likewise</p>
+<p class="t">With that great Blessednesse,</p>
+<p class="t0">Imputed Righteoussenesse</p>
+<p class="t">Which freely Justifies.</p>
+</div>
+<div class="verse">
+<p class="t0">They that are thus compleat with Grace</p>
+<p class="t">And know that they are so,</p>
+<p class="t0">For Glory must set Sayle apace</p>
+<p class="t">Whilst wind doth fitly blow,</p>
+<p class="t0">Now is the tide of Love,</p>
+<p class="t">Now doth the Angell move;</p>
+<p class="t0">If that there be defect</p>
+<p class="t">That Soul which sin doth wound,</p>
+<p class="t0">Here now is healing found,</p>
+<p class="t">If she no time neglect;</p>
+<p class="t0">To whom shall be reveald</p>
+<p class="t">What erst hath been conceald,</p>
+<p class="t0">When brought unto that Light,</p>
+<p class="t">Which in the Soul doth shine</p>
+<p class="t0">When he thats most divine,</p>
+<p class="t">Declares his presence bright.</p>
+</div>
+<div class="verse">
+<p class="t0">Then he will his beloved shew</p>
+<p class="t">The reason wherefore she</p>
+<p class="t0">Is seated in a place so low,</p>
+<p class="t">Not from all troubles free;</p>
+<p class="t0">And wherefore they do thrive</p>
+<p class="t">That wicked works contrive;</p>
+<p class="t0">Christ telleth his also</p>
+<p class="t">For who as friends he takes</p>
+<p class="t0">He of his Councell makes,</p>
+<p class="t">And they shall secrets know: <span class="scripref">Iohn 15.15</span></p>
+<p class="t0">Such need not pine with cares</p>
+<p class="t">Seeing all things are theirs,</p>
+<p class="t0">If they are Christs indeed; <span class="scripref">Cor. 3.21.</span></p>
+<p class="t">Therefore let such confesse</p>
+<p class="t0">They are not comfortlesse,</p>
+<p class="t">Nor left in time of Need.</p>
+</div>
+</div>
+<div id="s2" title="A Song shewing the Mercies of God to his people, by interlacing cordiall Comforts with fatherly Chastisments">
+<h2 class="i" id="c5">A Song shewing the Mercies of God to his people, by interlacing cordiall
+Comforts with fatherly Chastisments.</h2>
+<div class="verse">
+<p class="t0">As in the time of Winter</p>
+<p class="t0">The Earth doth fruitlesse and barren lie,</p>
+<p class="t0">Till the Sun his course doth run</p>
+<p class="t0">Through Aries, Taurus, Gemini;</p>
+<p class="t0">Then he repayres what Cold did decay,</p>
+<p class="t0">Drawing superfluous moistures away,</p>
+<p class="t0">And by his luster, together with showers,</p>
+<p class="t0">The Earth becoms fruitful &amp; plesant with flowers</p>
+<p class="t0">That what in winter seemed dead,</p>
+<p class="t0">Thereby the Sun is life discovered.</p>
+</div>
+<div class="verse">
+<p class="t0">So though that in the Winter</p>
+<p class="t0">Of sharp Afflictions, fruits seem to dy,</p>
+<p class="t0">And for that space, the life of Grace</p>
+<p class="t0">Remayneth in the Root only;</p>
+<p class="t0">Yet when the Son of Righteousnesse clear</p>
+<p class="t0">Shall make Summer with us, our spirits to chear,</p>
+<p class="t0">Warming our hearts with the sense of his favour,</p>
+<p class="t0">Then must our flowers of piety savour,</p>
+<p class="t0">And then the fruits of righteousnesse</p>
+<p class="t0">We to the glory of God must expresse.</p>
+</div>
+<div class="verse">
+<p class="t0">And as when Night is parted;</p>
+<p class="t0">The Sun ascending our Hemisphear,</p>
+<p class="t0">Ill fumes devouers, and opes the powers</p>
+<p class="t0">Which in our bodies are, and there</p>
+<p class="t0">He drawes out the spirits of moving and sence</p>
+<p class="t0">As from the center, to the circumference;</p>
+<p class="t0">So that the exterior parts are delighted,</p>
+<p class="t0">And unto mocion and action excited,</p>
+<p class="t0">And hence it is that with more delight</p>
+<p class="t0">We undergo labor by day then by night.</p>
+</div>
+<div class="verse">
+<p class="t0">So though a Night of Sorrows</p>
+<p class="t0">May stay proceedings in piety</p>
+<p class="t0">Yet shall our light like morning bright</p>
+<p class="t0">Arise out of obscurity,</p>
+<p class="t0">Then when the Sun that never declines</p>
+<p class="t0">Shall open the faculties of our mindes,</p>
+<p class="t0">Stirring up in them that spirituall mocion</p>
+<p class="t0">Whereby we make towards God with devocion</p>
+<p class="t0">When kindled by his influence</p>
+<p class="t0">Our Sacrifice is as pleasing incense.</p>
+</div>
+<div class="verse">
+<p class="t0">Now when we feel Gods favour</p>
+<p class="t0">And the communion with him we have,</p>
+<p class="t0">Alone we may admit of joy</p>
+<p class="t0">As having found what most we crave,</p>
+<p class="t0">Store must we gather while such gleams do last</p>
+<p class="t0">Against our tryalls sharp winterly blasts</p>
+<p class="t0">So dispairacion shall swallow us never,</p>
+<p class="t0">Who know where God once loves, there he loves ever</p>
+<p class="t0">Though sence of it oft wanting is</p>
+<p class="t0">Yet still Gods mercies continue with his.</p>
+</div>
+<div class="verse">
+<p class="t0">So soon as we discover</p>
+<p class="t0">Our souls benummed in such a case,</p>
+<p class="t0">We may not stay, without delay</p>
+<p class="t0">We must approach the Throne of Grace,</p>
+<p class="t0">First taking words to our selves to declare</p>
+<p class="t0">How dead to goodnesse by nature we are,</p>
+<p class="t0">Then seeking by him who for us did merit</p>
+<p class="t0">To be enliv&rsquo;d by his quickening Spirit,</p>
+<p class="t0">Whose flame doth light our spark of Grace,</p>
+<p class="t0">Whereby we may behold his pleased face.</p>
+</div>
+<div class="verse">
+<p class="t0">From whence come beams of comfort,</p>
+<p class="t0">The chiefest matter of tru Content,</p>
+<p class="t0">Who tast and see, how sweet they be,</p>
+<p class="t0">Perceive they are most excellent,</p>
+<p class="t0">Being a glimce of his presence so bright,</p>
+<p class="t0">Who dwelleth in unapproachable light:</p>
+<p class="t0">Whoso hath happily this mercy attayned,</p>
+<p class="t0">Earnest of blessednesse endlesse hath gayned,</p>
+<p class="t0">Where happinesse doth not decay</p>
+<p class="t0">There Spring is eternall, and endlesse is day.</p>
+</div>
+</div>
+<div id="s3" title="A Song declaring that a Christian may finde tru Love only where tru Grace is">
+<h2 class="i" id="c6">A Song declaring that a Christian may finde tru Love only where tru
+Grace is.</h2>
+<div class="verse">
+<p class="t0">No Knot of Friendship long can hold</p>
+<p class="t">Save that which Grace hath ty&rsquo;d,</p>
+<p class="t0">For other causes prove but cold</p>
+<p class="t">VVhen their effects are try&rsquo;d;</p>
+<p class="t0">For God who loveth unity</p>
+<p class="t">Doth cause the onely union,</p>
+<p class="t0">Which makes them of one Family</p>
+<p class="t">Of one mind and communion.</p>
+</div>
+<div class="verse">
+<p class="t0">Commocions will be in that place,</p>
+<p class="t">VVhere are such contraries,</p>
+<p class="t0">As is inniquity and grace,</p>
+<p class="t">The greatest enimies,</p>
+<p class="t0">Whom sin doth rule shee doth command</p>
+<p class="t">To hold stiff opposicion</p>
+<p class="t0">Gainst grace and all the faithfull band</p>
+<p class="t">Which are in her tuision.</p>
+</div>
+<div class="verse">
+<p class="t0">This is the cause of home debates,</p>
+<p class="t">And much domestick woes,</p>
+<p class="t0">That one may find his houshold mates</p>
+<p class="t">To be his greatest foes,</p>
+<p class="t0">That with the Wolfe the Lamb may &rsquo;bide</p>
+<p class="t">As free from molestacion,</p>
+<p class="t0">As Saints with sinners, who reside</p>
+<p class="t">In the same habitacion.</p>
+</div>
+<div class="verse">
+<p class="t0">By reason of the Enmity</p>
+<p class="t">Between the womans Seed</p>
+<p class="t0">And mans infernall enimy,</p>
+<p class="t">The Serpent and his breed,</p>
+<p class="t0">The link of consanguinity</p>
+<p class="t">Could hold true friendship never,</p>
+<p class="t0">Neither hath neare affinity</p>
+<p class="t">United freinds for ever.</p>
+</div>
+<div class="verse">
+<p class="t0">For scoffing <i>Ishmael</i> will scorn</p>
+<p class="t">His onely true born brother:</p>
+<p class="t0"><i>Rebeckahs</i> sonns together born</p>
+<p class="t">Contend with one another,</p>
+<p class="t0">No bond of nature is so strong</p>
+<p class="t">To cause their hearts to tarry</p>
+<p class="t0">In unity, who do belong</p>
+<p class="t">To masters so contrary.</p>
+</div>
+<div class="verse">
+<p class="t0">The wicked ordinarily</p>
+<p class="t">Gods dearest children hate,</p>
+<p class="t0">And therfore seek (though groundlesly)</p>
+<p class="t">Their credits to abate,</p>
+<p class="t0">And though their words and works do show</p>
+<p class="t">No colour of offences</p>
+<p class="t0">Yet are their hearts most (they trow)</p>
+<p class="t">For all their good pretences.</p>
+</div>
+<div class="verse">
+<p class="t0">And those that strongest grace attain,</p>
+<p class="t">Whereby sin is vanquished,</p>
+<p class="t0">By Sathan and his cursed train</p>
+<p class="t">Are most contraried;</p>
+<p class="t0">Because by such the Serpent feeles,</p>
+<p class="t">His head to be most bruised,</p>
+<p class="t0">He turnes and catches at their heeles,</p>
+<p class="t">By whom he is so used.</p>
+</div>
+<div class="verse">
+<p class="t0">His agents he doth instigate,</p>
+<p class="t">To vex, oppose, and fret,</p>
+<p class="t0">To slander and calumniate,</p>
+<p class="t">Those that have scap&rsquo;t his net,</p>
+<p class="t0">Who servants are so diligent,</p>
+<p class="t">That like to <i>Kain</i> their father</p>
+<p class="t0">They whose works are most excellent</p>
+<p class="t">They mischiefe will the rather.</p>
+</div>
+<div class="verse">
+<p class="t0">Yet there are of the gracelesse crew</p>
+<p class="t">Who for some private ends</p>
+<p class="t0">Have sided with prefessors tru</p>
+<p class="t">As trusty pious friends,</p>
+<p class="t0">But to the times of worldly peace</p>
+<p class="t">Their friendship was confined.</p>
+<p class="t0">Which when some crosses caus&rsquo;d to cease</p>
+<p class="t">The thred of league untwined.</p>
+</div>
+<div class="verse">
+<p class="t0">Such friends unto the <i>Swallow</i> may</p>
+<p class="t">Be fitly likened,</p>
+<p class="t0">Who all the plesant Summer stay</p>
+<p class="t">But are in Winter fled:</p>
+<p class="t0">They cannot &rsquo;bide their freind to see,</p>
+<p class="t">In any kind of trouble,</p>
+<p class="t0">So pittyfull (forsooth) they bee</p>
+<p class="t">That have the art to double.</p>
+</div>
+<div class="verse">
+<p class="t0">Such will be any thing for one</p>
+<p class="t">Who hath of nothing need,</p>
+<p class="t0">Their freindship stands in word alone,</p>
+<p class="t">And none at all in deed,</p>
+<p class="t0">How open mouth&rsquo;d so e&rsquo;re they are,</p>
+<p class="t">They bee as closely handed,</p>
+<p class="t0">Who will (they know) their service spare,</p>
+<p class="t">They&rsquo;re his to be commanded.</p>
+</div>
+<div class="verse">
+<p class="t0">Therefore let no true hearted one</p>
+<p class="t">Reliefe at need expect,</p>
+<p class="t0">From opposits to vertue known,</p>
+<p class="t">Who can him not afect:</p>
+<p class="t0">For his internall ornaments,</p>
+<p class="t">Will ever lovely make him</p>
+<p class="t0">Though all things pleasing outward sence</p>
+<p class="t">Should utterly forsake him.</p>
+</div>
+<div class="verse">
+<p class="t0">In choise of Freinds let such therefore</p>
+<p class="t">Prefer the godly wise,</p>
+<p class="t0">To whom he may impart the store</p>
+<p class="t">That in his bosome lies:</p>
+<p class="t0">And let him not perniciously</p>
+<p class="t">Communicate his favours,</p>
+<p class="t0">To all alike indifferently,</p>
+<p class="t">Which shewes a mind that wavers.</p>
+</div>
+<div class="verse">
+<p class="t0">Gods children to each other should</p>
+<p class="t">Most open hearted bee;</p>
+<p class="t0">Who by the same precepts are rul&rsquo;d,</p>
+<p class="t">And in one Faith agree,</p>
+<p class="t0">VVho shall in true felicity,</p>
+<p class="t">Where nothing shall offend them</p>
+<p class="t0">Together dwell eternally,</p>
+<p class="t">To which I do commend them.</p>
+</div>
+</div>
+<div id="s4" title="Another Song exciting to spirituall Mirth">
+<h2 class="i" id="c7">Another Song exciting to spirituall Mirth.</h2>
+<div class="verse">
+<p class="t0">The Winter being over</p>
+<p class="t0">In order comes the Spring,</p>
+<p class="t0">Which doth green Hearbs discover</p>
+<p class="t0">And cause the Birds to sing;</p>
+<p class="t0">The Night also expired,</p>
+<p class="t0">Then comes the Morning bright,</p>
+<p class="t0">Which is so much desired</p>
+<p class="t0">By all that love the Light;</p>
+<p class="t0">This may learn</p>
+<p class="t0">Them that mourn</p>
+<p class="t0">To put their Griefe to flight.</p>
+<p class="t0">The Spring succeedeth Winter,</p>
+<p class="t0">And Day must follow Night.</p>
+</div>
+<div class="verse">
+<p class="t0">He therefore that sustaineth</p>
+<p class="t0">Affliction or Distresse,</p>
+<p class="t0">Which ev&rsquo;ry member paineth,</p>
+<p class="t0">And findeth no relesse;</p>
+<p class="t0">Let such therefore despaire not,</p>
+<p class="t0">But on firm Hope depend</p>
+<p class="t0">Whose Griefes immortall are not,</p>
+<p class="t0">And therefore must have end:</p>
+<p class="t0">They that faint</p>
+<p class="t0">With complaint</p>
+<p class="t0">Therefore are too blame,</p>
+<p class="t0">They ad to their afflictions,</p>
+<p class="t0">And amplify the same.</p>
+</div>
+<div class="verse">
+<p class="t0">For if they could with patience</p>
+<p class="t0">A while posesse the minde,</p>
+<p class="t0">By inward Consolacions</p>
+<p class="t0">They might refreshing finde,</p>
+<p class="t0">To sweeten all their Crosses</p>
+<p class="t0">That little time they &rsquo;dure;</p>
+<p class="t0">So might they gain by losses,</p>
+<p class="t0">And harp would sweet procure;</p>
+<p class="t0">But if the minde</p>
+<p class="t0">Be inclinde</p>
+<p class="t0">To Vnquietnesse</p>
+<p class="t0">That only may be called</p>
+<p class="t0">The worst of all Distresse.</p>
+</div>
+<div class="verse">
+<p class="t0">He that is melancolly</p>
+<p class="t0">Detesting all Delight,</p>
+<p class="t0">His Wits by sottish Folly</p>
+<p class="t0">Are ruinated quite;</p>
+<p class="t0">Sad Discontent and Murmors</p>
+<p class="t0">To him are insident,</p>
+<p class="t0">Were he posest of Honors,</p>
+<p class="t0">He could not be content:</p>
+<p class="t0">Sparks of joy</p>
+<p class="t0">Fly away,</p>
+<p class="t0">Floods of Cares arise,</p>
+<p class="t0">And all delightfull Mocions</p>
+<p class="t0">In the conception dies.</p>
+</div>
+<div class="verse">
+<p class="t0">But those that are contented</p>
+<p class="t0">However things doe fall,</p>
+<p class="t0">Much Anguish is prevented,</p>
+<p class="t0">And they soon freed from all;</p>
+<p class="t0">They finish all their Labours</p>
+<p class="t0">With much felicity,</p>
+<p class="t0">Theyr joy in Troubles savours</p>
+<p class="t0">Of perfect Piety,</p>
+<p class="t0">Chearfulnesse</p>
+<p class="t0">Doth expresse</p>
+<p class="t0">A setled pious minde</p>
+<p class="t0">Which is not prone to grudging</p>
+<p class="t0">From murmoring refinde.</p>
+</div>
+<div class="verse">
+<p class="t0">Lascivious joy I prayse not,</p>
+<p class="t0">Neither do it allow,</p>
+<p class="t0">For where the same decayes not</p>
+<p class="t0">No branch of peace can grow;</p>
+<p class="t0">For why, it is sinister</p>
+<p class="t0">As is excessive Griefe,</p>
+<p class="t0">And doth the Heart sequester</p>
+<p class="t0">From all good: to be briefe,</p>
+<p class="t0">Vain Delight</p>
+<p class="t0">Passeth quite</p>
+<p class="t0">The bounds of modesty,</p>
+<p class="t0">And makes one apt to nothing</p>
+<p class="t0">But sensuality.</p>
+</div>
+</div>
+<div id="s5" title="This song sheweth that God is the strength of his people, whence they have support and comfort.">
+<h2 class="i" id="c8">This song sheweth that God is the strength of his people, whence they
+have support and comfort.</h2>
+<div class="verse">
+<p class="t0">My straying thoughts, reduced stay,</p>
+<p class="t0">And so a while retired,</p>
+<p class="t0">Such observacions to survay</p>
+<p class="t0">VVhich memory hath registred,</p>
+<p class="t0">That were not in oblivion dead.</p>
+</div>
+<div class="verse">
+<p class="t0">In which reveiw of mentall store,</p>
+<p class="t0">One note affordeth comforts best,</p>
+<p class="t0">Cheifly to be preferd therfore,</p>
+<p class="t0">As in a Cabinet or Chest</p>
+<p class="t0">One jewell may exceed the rest.</p>
+</div>
+<div class="verse">
+<p class="t0">God is the Rock of his Elect</p>
+<p class="t0">In whom his grace is incoate,</p>
+<p class="t0">This note, my soule did most affect,</p>
+<p class="t0">It doth such power intimate</p>
+<p class="t0">To comfort and corroberate.</p>
+</div>
+<div class="verse">
+<p class="t0">God is a Rock first in respect</p>
+<p class="t0">He shadows his from hurtfull heat,</p>
+<p class="t0">Then in regard he doth protect</p>
+<p class="t0">His servants still from dangers great</p>
+<p class="t0">And so their enimies defeat.</p>
+</div>
+<div class="verse">
+<p class="t0">In some dry desart Lands (they say)</p>
+<p class="t0">Are mighty Rocks, which shadow make,</p>
+<p class="t0">Where passengers that go that way,</p>
+<p class="t0">May rest, and so refreshing take,</p>
+<p class="t0">Their sweltish Wearinesse to slake.</p>
+</div>
+<div class="verse">
+<p class="t0">So in this world such violent</p>
+<p class="t0">Occasions, find we still to mourn.</p>
+<p class="t0">That scorching heat of Discontent</p>
+<p class="t0">VVould all into combustion turn</p>
+<p class="t0">And soon our soules with anguish burn,</p>
+</div>
+<div class="verse">
+<p class="t0">Did not our Rock preserve us still,</p>
+<p class="t0">Whose Spirit, ours animates,</p>
+<p class="t0">That wind that bloweth where it will <span class="scripref">Iohn 3.8</span></p>
+<p class="t0">Sweetly our soules refrigerates,</p>
+<p class="t0">And so distructive heat abates.</p>
+</div>
+<div class="verse">
+<p class="t0">From this our Rock proceeds likewise,</p>
+<p class="t0">Those living streames, which graciously</p>
+<p class="t0">Releives the soule which scorched lies,</p>
+<p class="t0">Through sence of Gods displeasure high,</p>
+<p class="t0">Due to her for inniquity.</p>
+</div>
+<div class="verse">
+<p class="t0">So this our Rock refreshing yeelds,</p>
+<p class="t0">To those that unto him adhere,</p>
+<p class="t0">Whom likewise mightily he sheilds,</p>
+<p class="t0">So that they need not faint nor fear</p>
+<p class="t0">Though all the world against them were.</p>
+</div>
+<div class="verse">
+<p class="t0">Because he is their strength and tower,</p>
+<p class="t0">Whose power none can equalize.</p>
+<p class="t0">VVhich onely gives the use of power</p>
+<p class="t0">Which justly he to them denies,</p>
+<p class="t0">Who would against his servants rise.</p>
+</div>
+<div class="verse">
+<p class="t0">Not by selfe power nor by might,</p>
+<p class="t0">But by Gods spirit certainly, <span class="scripref">Zach. 4.</span></p>
+<p class="t0">Men compasse and attain their right,</p>
+<p class="t0">For what art thou, O mountain high!</p>
+<p class="t0">Thou shalt with valleys, evenly.</p>
+</div>
+<div class="verse">
+<p class="t0">Happy was <i>Israell</i>, and why,</p>
+<p class="t0">Jehovah was his Rock alone, <span class="scripref">Deu. 33.29</span></p>
+<p class="t0">The <i>Sword of his Excellency</i>,</p>
+<p class="t0"><i>His sheild of Glory</i> mighty known,</p>
+<p class="t0">In saving those that are his own.</p>
+</div>
+<div class="verse">
+<p class="t0">Experience of all age shewes,</p>
+<p class="t0">That such could never be dismayd</p>
+<p class="t0">Who did by Faith on God repose,</p>
+<p class="t0">Confessing him their onely ayd,</p>
+<p class="t0">Such were alone in safty stayd.</p>
+</div>
+<div class="verse">
+<p class="t0">One may have freinds, who have a will</p>
+<p class="t0">To further his felicity,</p>
+<p class="t0">And yet be wanting to him still,</p>
+<p class="t0">Because of imbecility,</p>
+<p class="t0">In power and ability.</p>
+</div>
+<div class="verse">
+<p class="t0">But whom the Lord is pleas&rsquo;d to save,</p>
+<p class="t0">Such he is able to defend,</p>
+<p class="t0">His grace and might no limmits have,</p>
+<p class="t0">And therefore can to all extend</p>
+<p class="t0">Who doe or shall on him depend.</p>
+</div>
+<div class="verse">
+<p class="t0">Nor stands he therefore surely,</p>
+<p class="t0">Whose Freinds most powerfull appeare,</p>
+<p class="t0">Because of mutabillity</p>
+<p class="t0">To which all mortalls subject are,</p>
+<p class="t0">Whose favours run now here, now there.</p>
+</div>
+<div class="verse">
+<p class="t0">But in our Rock and mighty Fort,</p>
+<p class="t0">Of change no shadow doth remain,</p>
+<p class="t0">His favours he doth not Transport</p>
+<p class="t0">As trifles movable and vain,</p>
+<p class="t0">His Love alone is lasting gain.</p>
+</div>
+<div class="verse">
+<p class="t0">Therefore my soule do thou depend,</p>
+<p class="t0">upon that Rock which will not move,</p>
+<p class="t0">When all created help shall end</p>
+<p class="t0">Thy Rock impregnable will prove,</p>
+<p class="t0">Whom still embrace with ardent Love.</p>
+</div>
+</div>
+<div id="s6" title="Another Song">
+<h2 class="i" id="c9">Another Song.</h2>
+<div class="verse">
+<p class="t0">The Winter of my infancy being over-past</p>
+<p class="t0">Then supposed, suddenly the Spring would hast</p>
+<p class="t0">Which useth every thing to cheare</p>
+<p class="t0">With invitation to recreacion</p>
+<p class="t0">This time of yeare.</p>
+</div>
+<div class="verse">
+<p class="t0">The Sun sends forth his radient beames to warm the ground</p>
+<p class="t0">The drops distil, between the gleams delights abound,</p>
+<p class="t0"><i>V&egrave;r</i> brings her mate the flowery Queen,</p>
+<p class="t0">The Groves shee dresses, her Art expresses</p>
+<p class="t0">On every Green.</p>
+</div>
+<div class="verse">
+<p class="t0">But in my Spring it was not so, but contrary,</p>
+<p class="t0">For no delightfull flowers grew to please the eye,</p>
+<p class="t0">No hopefull bud, nor fruitfull bough,</p>
+<p class="t0">No moderat showers which causeth flowers</p>
+<p class="t0">To spring and grow.</p>
+</div>
+<div class="verse">
+<p class="t0">My Aprill was exceeding dry, therfore unkind;</p>
+<p class="t0">Whence tis that small utility I look to find,</p>
+<p class="t0">For when that Aprill is so dry,</p>
+<p class="t0">(As hath been spoken) it doth betoken</p>
+<p class="t0">Much scarcity.</p>
+</div>
+<div class="verse">
+<p class="t0">Thus is my Spring now almost past in heavinesse</p>
+<p class="t0">The Sky of pleasure&rsquo;s over-cast with sad distresse</p>
+<p class="t0">For by a comfortlesse Eclips,</p>
+<p class="t0">Disconsolacion and sore vexacion,</p>
+<p class="t0">My blossom nips.</p>
+</div>
+<div class="verse">
+<p class="t0">Yet as a garden is my mind enclosed fast</p>
+<p class="t0">Being to safety so confind from storm and blast</p>
+<p class="t0">Apt to produce a fruit most rare,</p>
+<p class="t0">That is not common with every woman</p>
+<p class="t0">That fruitfull are.</p>
+</div>
+<div class="verse">
+<p class="t0">A Love of goodnesse is the cheifest plant therin</p>
+<p class="t0">The second is, (for to be briefe) Dislike to sin.</p>
+<p class="t0">These grow in spight of misery,</p>
+<p class="t0">Which Grace doth nourish and cause to flourish</p>
+<p class="t0">Continually.</p>
+</div>
+<div class="verse">
+<p class="t0">But evill mocions, currupt seeds, fall here also</p>
+<p class="t0">whenc springs prophanesse as do weeds where flowers grow</p>
+<p class="t0">VVhich must supplanted be with speed</p>
+<p class="t0">These weeds of Error, Distrust and Terror,</p>
+<p class="t0">Lest woe succeed</p>
+</div>
+<div class="verse">
+<p class="t0">So shall they not molest, the plants before exprest</p>
+<p class="t0">Which countervails these outward wants, &amp; purchase rest</p>
+<p class="t0">Which more commodious is for me</p>
+<p class="t0">Then outward pleasures or earthly treasures</p>
+<p class="t0">Enjoyd would be.</p>
+</div>
+<div class="verse">
+<p class="t0">My little Hopes of worldly Gain I fret not at,</p>
+<p class="t0">As yet I do this Hope retain; though Spring be lat</p>
+<p class="t0">Perhaps my Sommer-age may be,</p>
+<p class="t0">Not prejudiciall, but benificiall</p>
+<p class="t0">Enough for me.</p>
+</div>
+<div class="verse">
+<p class="t0">Admit the worst it be not so, but stormy too,</p>
+<p class="t0">He learn my selfe to undergo more then I doe</p>
+<p class="t0">And still content my self with this</p>
+<p class="t0">Sweet Meditacion and Contemplacion</p>
+<p class="t0">Of heavenly blis,</p>
+</div>
+<div class="verse">
+<p class="t0">VVhich for the Saints reserved is, who persevere</p>
+<p class="t0">In Piety and Holynesse, and godly Feare,</p>
+<p class="t0">The pleasures of which blis divine</p>
+<p class="t0">Neither Logician nor Rhetorician</p>
+</div>
+</div>
+<div id="s7" title="Another Song">
+<h2 class="i" id="c10">Another Song.</h2>
+<div class="verse">
+<p class="t0">Having restrained Discontent,</p>
+<p class="t0">The onely Foe to Health and Witt,</p>
+<p class="t0">I sought by all meanes to prevent</p>
+<p class="t0">The causes which did nourish it,</p>
+<p class="t0">Knowing that they who are judicious</p>
+<p class="t0">Have alwaies held it most pernicious.</p>
+</div>
+<div class="verse">
+<p class="t0">Looking to outward things, I found</p>
+<p class="t0">Not that which Sorrow might abate,</p>
+<p class="t0">But rather cause them to abound</p>
+<p class="t0">Then any Greife to mittigate</p>
+<p class="t0">Which made me seek by supplicacion</p>
+<p class="t0">Internall Peace and Consolacion</p>
+</div>
+<div class="verse">
+<p class="t0">Calling to mind their wretchednesse</p>
+<p class="t0">That seem to be in happy case</p>
+<p class="t0">Having externall happinesse</p>
+<p class="t0">But therewithall no inward grace;</p>
+<p class="t0">Nor are their minds with knowledg pollisht</p>
+<p class="t0">In such all vertues are abollisht</p>
+</div>
+<div class="verse">
+<p class="t0">For where the mind &rsquo;s obscure and dark</p>
+<p class="t0">There is no vertu resident,</p>
+<p class="t0">Of goodnesse there remaines no spark;</p>
+<p class="t0">Distrustfullnesse doth there frequent</p>
+<p class="t0">For Ignorance the cause of error</p>
+<p class="t0">May also be the cause of terror</p>
+</div>
+<div class="verse">
+<p class="t0">As doth the Sun-beames beutify</p>
+<p class="t0">The Sky, which else doth dim appeare</p>
+<p class="t0">So Knowledg doth exquisitly</p>
+<p class="t0">The Mind adorn, delight and cleare</p>
+<p class="t0">Which otherwise is most obscure,</p>
+<p class="t0">Full of enormities impure.</p>
+</div>
+<div class="verse">
+<p class="t0">So that their Soules polluted are</p>
+<p class="t0">That live in blockish Ignorance.</p>
+<p class="t0">Which doth their miseries declare</p>
+<p class="t0">And argues plainly that their wants</p>
+<p class="t0">More hurtfull are then outward Crosses</p>
+<p class="t0">Infirmities, Reproach, or Losses.</p>
+</div>
+<div class="verse">
+<p class="t0">Where saving Knowledg doth abide,</p>
+<p class="t0">The peace of Conscience also dwels</p>
+<p class="t0">And many Vertues more beside</p>
+<p class="t0">Which all obsurdities expels,</p>
+<p class="t0">And fils the Soule with joy Celestiall</p>
+<p class="t0">That shee regards not things Terrestiall.</p>
+</div>
+<div class="verse">
+<p class="t0">Sith then the Graces of the Mind</p>
+<p class="t0">Exceeds all outward Happinesse,</p>
+<p class="t0">What sweet Contentment do they find</p>
+<p class="t0">Who are admitted to possesse</p>
+<p class="t0">Such matchlesse Pearles, so may we call them;</p>
+<p class="t0">For Precious is the least of all them.</p>
+</div>
+<div class="verse">
+<p class="t0">VVhich when I well considered</p>
+<p class="t0">My greife for outward crosses ceast,</p>
+<p class="t0">Being not much discouraged</p>
+<p class="t0">Although afflictions still encreast,</p>
+<p class="t0">Knowing right well that Tribulacion</p>
+<p class="t0">No token is of Reprobacion.</p>
+</div>
+</div>
+<div id="s8" title="Another Song">
+<h2 class="i" id="c11">Another Song.</h2>
+<div class="verse">
+<p class="t0">Excessive worldy Greife the Soule devouers</p>
+<p class="t0">And spoyles the activnesse of all the Powers,</p>
+<p class="t0">Through indisposing them to exercise</p>
+<p class="t0">What should demonstrate their abilities,</p>
+<p class="t0">By practicall improvment of the same</p>
+<p class="t0">Unto the Glory of the givers name.</p>
+<p class="t0">Though Envy wait to blast the Blossoms green</p>
+<p class="t0">Of any Vertu soon as they are seen,</p>
+<p class="t0">Yet none may therfore just occasion take</p>
+<p class="t0">To shun what Vertu manifest should make,</p>
+<p class="t0">For like the Sun shall Vertu be beheld</p>
+<p class="t0">VVhen Clouds of Envy shall be quite dispeld;</p>
+<p class="t0">Though there be some of no disart at all</p>
+<p class="t0">Who no degree in worth can lower fall,</p>
+<p class="t0">Prefer&rsquo;d before the Verteous whom they taunt</p>
+<p class="t0">Onely because of some apparent want,</p>
+<p class="t0">Which is as if a Weed without defect</p>
+<p class="t0">Before the Damask Rose should have respect,</p>
+<p class="t0">Because the Rose a leafe or two hath lost,</p>
+<p class="t0">And this the Weed of all his parts can boast;</p>
+<p class="t0">Or elce as if a monstrous Clout should be</p>
+<p class="t0">Prefer&rsquo;d before the purest Lawn to see,</p>
+<p class="t0">Because the Lawn hath spots and this the Clout</p>
+<p class="t0">Is equally polluted thoroughout</p>
+<p class="t0">Therefore let such whose vertu favours merits,</p>
+<p class="t0">Shew their divinly magnanimious spirits</p>
+<p class="t0">By disregarding such their approbacion</p>
+<p class="t0">Who have the worthlesse most in estimacion,</p>
+<p class="t0">For who loves God above all things, not one</p>
+<p class="t0">Who understands not that in him alone</p>
+<p class="t0">All causes that may move affection are,</p>
+<p class="t0">Glimpses wherof his creatures doe declare,</p>
+<p class="t0">This being so, who can be troubled</p>
+<p class="t0">When as his gifts are undervalued,</p>
+<p class="t0">Seeing the giver of all things likewise</p>
+<p class="t0">For want of knowledg many underprise.</p>
+</div>
+</div>
+<div id="s9" title="Another Song">
+<h2 class="i" id="c12">Another Song</h2>
+<div class="verse">
+<p class="t0">Time past we understood by story</p>
+<p class="t0">The strength of Sin a Land to waste,</p>
+<p class="t0">Now God to manifest his Glory.</p>
+<p class="t0">The truth hereof did let us taste,</p>
+<p class="t0">For many years, this Land appears</p>
+<p class="t0">Of usefull things the Nursery,</p>
+<p class="t0">Refresht and fenc&rsquo;d with unity.</p>
+</div>
+<div class="verse">
+<p class="t0">But that which crown&rsquo;d each other Blessing</p>
+<p class="t0">Was evidence of Truth Divine,</p>
+<p class="t0">The Word of Grace such Light expressing,</p>
+<p class="t0">Which in some prudent Hearts did shine,</p>
+<p class="t0">Whose Flame inclines those noble minds</p>
+<p class="t0">To stop the Course of Prophanacion</p>
+<p class="t0">And so make way for Reformation.</p>
+</div>
+<div class="verse">
+<p class="t0">But He that watcheth to devour,</p>
+<p class="t0">This their intent did soon discry,</p>
+<p class="t0">For which he strait improves his power</p>
+<p class="t0">This worthy work to nullify</p>
+<p class="t0">With Sophistry and Tiranny,</p>
+<p class="t0">His agents he forthwith did fill</p>
+<p class="t0">Who gladly execute his will.</p>
+</div>
+<div class="verse">
+<p class="t0">And first they prove by Elocution</p>
+<p class="t0">And Hellish Logick to traduce</p>
+<p class="t0">Those that would put in execucion,</p>
+<p class="t0">Restraint of every known abuse;</p>
+<p class="t0">They seperate and &rsquo;sturb the State,</p>
+<p class="t0">And would all Order overthrow,</p>
+<p class="t0">The better sort were charged so.</p>
+</div>
+<div class="verse">
+<p class="t0">Such false Reports did fill all places,</p>
+<p class="t0">Corrupting some of each degree,</p>
+<p class="t0">He whom the highest Title graces</p>
+<p class="t0">From hearing slanders was not free,</p>
+<p class="t0">Which Scruple bred, and put the Head</p>
+<p class="t0">With primest members so at bate</p>
+<p class="t0">Which did the Body dislocate.</p>
+</div>
+<div class="verse">
+<p class="t0">A Lying Spirit mis-informed</p>
+<p class="t0">The common peeple, who suppose</p>
+<p class="t0">If things went on to be reformed</p>
+<p class="t0">They should their ancient Customs lose,</p>
+<p class="t0">And be beside to courses ty&rsquo;d</p>
+<p class="t0">Which they not yet their Fathers knew,</p>
+<p class="t0">And so be wrapt in fangles new.</p>
+</div>
+<div class="verse">
+<p class="t0">Great multitudes therefore were joyned</p>
+<p class="t0">To Sathans plyant instruments,</p>
+<p class="t0">With mallice, ignorance combined,</p>
+<p class="t0">And both at Truth their fury vents;</p>
+<p class="t0">First Piety as Enimy</p>
+<p class="t0">They persecute, oppose, revile,</p>
+<p class="t0">Then Freind as well as Foe they spoyle.</p>
+</div>
+<div class="verse">
+<p class="t0">The beuty of the Land&rsquo;s abollisht,</p>
+<p class="t0">Such Fabericks by Art contriv&rsquo;d,</p>
+<p class="t0">The many of them quite demollisht,</p>
+<p class="t0">And many of their homes depriv&rsquo;d</p>
+<p class="t0">Some mourn for freinds untimely ends,</p>
+<p class="t0">And some for necessaries faint,</p>
+<p class="t0">With which they parted by constraint.</p>
+</div>
+<div class="verse">
+<p class="t0">But from those storms hath God preserved</p>
+<p class="t0">A people to record his praise,</p>
+<p class="t0">Who sith they were therefore reserved</p>
+<p class="t0">Must to the heigth their Spirits raise</p>
+<p class="t0">To magnify his lenity</p>
+<p class="t0">Who safely brought them through the fire</p>
+<p class="t0">To let them see their hearts desire</p>
+</div>
+<div class="verse">
+<p class="t0">Which many faithfull ones deceased</p>
+<p class="t0">With teares desired to behold,</p>
+<p class="t0">Which is the Light of Truth professed</p>
+<p class="t0">Without obscuring shaddowes old,</p>
+<p class="t0">When spirits free, not tyed shall be</p>
+<p class="t0">To frozen Forms long since compos&rsquo;d,</p>
+<p class="t0">When lesser knowledg was disclos&rsquo;d.</p>
+</div>
+<div class="verse">
+<p class="t0">VVho are preserv&rsquo;d from foes outragious,</p>
+<p class="t0">Noteing the Lords unfound-out wayes,</p>
+<p class="t0">Should strive to leave to after-ages</p>
+<p class="t0">Some memorandums of his praise;</p>
+<p class="t0">That others may admiring say</p>
+<p class="t0">Unsearchable his judgments are,</p>
+<p class="t0">As do his works alwayes declare.</p>
+</div>
+</div>
+<div id="meditations" title="Meditacions">
+<h2 class="i" id="c13">Meditacions</h2>
+<div id="m1" title="The first Meditacion">
+<h3 class="i" id="c14">The first Meditacion.</h3>
+<div class="verse">
+<p class="t">The Morning is at hand, my Soule awake,</p>
+<p class="t">Rise from the sleep of dull security;</p>
+<p class="t">Now is the time, anon &rsquo;twill be to late,</p>
+<p class="t">Now hast thou golden opportunity</p>
+<p class="t0">For to behold thy naturall estate</p>
+<p class="t0">And to repent and be regenerate.</p>
+</div>
+<div class="verse">
+<p class="t">Delay no longer though the Flesh thee tell,</p>
+<p class="t">Tis time enough hereafter to repent,</p>
+<p class="t">Strive earnestly such mocions to expell,</p>
+<p class="t">Remember this thy courage to augment</p>
+<p class="t0">The first fruits God requir&rsquo;d for sacrifice,</p>
+<p class="t0">The later he esteemed of no price.</p>
+</div>
+<div class="verse">
+<p class="t">First let&rsquo;s behold our natural estate</p>
+<p class="t">How dangerous and damnable it is,</p>
+<p class="t">And thereupon grow to exceeding hate</p>
+<p class="t">With that which is the onely cause of this;</p>
+<p class="t0">The which is Sin, yea Disobedience</p>
+<p class="t0">Even that which was our first parents offence.</p>
+</div>
+<div class="verse">
+<p class="t">The reasonable Soule undoubtedly</p>
+<p class="t">Created was at first free from offence,</p>
+<p class="t">In Wisdom, Holinesse, and Purity,</p>
+<p class="t">It did resemble the Divine Essence,</p>
+<p class="t0">Which being lost, the Soule of man became</p>
+<p class="t0">Like to the Serpent, causer of the same.</p>
+</div>
+<div class="verse">
+<p class="t">The Understanding, Will, Affections cleare,</p>
+<p class="t">Each part of Soule and Body instantly</p>
+<p class="t">Losing their purity, corrupted were</p>
+<p class="t">Throughout as by a loathsom Leprocy</p>
+<p class="t0">The rayes of Vertu were extinguisht quite</p>
+<p class="t0">And Vice usurpeth rule with force and might.</p>
+</div>
+<div class="verse">
+<p class="t">This sudden change from sanctitude to sin</p>
+<p class="t">Could but prognosticat a fearfull end,</p>
+<p class="t">Immediatly the dollour did begin,</p>
+<p class="t">The Curse that was pronounc&rsquo;d, none might defend,</p>
+<p class="t0">Which Curse is in this life a part of some,</p>
+<p class="t0">The fulnesse thereof in the life to come.</p>
+</div>
+<div class="verse">
+<p class="t">The Curse that to the Body common is</p>
+<p class="t">The sence of Hunger, Thirst, of Sicknes, Pain:</p>
+<p class="t">The Soules Calamities exceedeth this,</p>
+<p class="t">A Tast of Hell shee often doth sustain,</p>
+<p class="t0">Rebukes of Conscience, threatning plagues for sin,</p>
+<p class="t0">A world of Torments oft shee hath within.</p>
+</div>
+<div class="verse">
+<p class="t">Unlesse the Conscience dead and feared be,</p>
+<p class="t">Then runs the soule in errors manifold,</p>
+<p class="t">Her danger deep shee can in no wise see,</p>
+<p class="t">And therefore unto every sin is bold,</p>
+<p class="t0">The Conscience sleeps, the Soule is dead in sin,</p>
+<p class="t0">Nere thinks of Hell untill shee comes therein.</p>
+</div>
+<div class="verse">
+<p class="t">Thus is the Conscience of the Reprobate,</p>
+<p class="t">Either accusing unto desperacion,</p>
+<p class="t">Or elce benummed, cannot instigate</p>
+<p class="t">Nor put the Soule in mind of reformacion;</p>
+<p class="t0">Both work for ill unto the castaway,</p>
+<p class="t0">Though here they spent their time in mirth and play.</p>
+</div>
+<div class="verse">
+<p class="t">Yet can they have no sound contentment here,</p>
+<p class="t">In midst of laughter oft the heart is sad:</p>
+<p class="t">This world is full of woe &amp; hellish feare</p>
+<p class="t">And yeelds forth nothing long to make us glad</p>
+<p class="t0">As they that in the state of nature dy</p>
+<p class="t0">Passe but from misery to misery.</p>
+</div>
+<div class="verse">
+<p class="t">Consider this my soule, yet not despaire,</p>
+<p class="t">To comfort thee again let this suffice,</p>
+<p class="t">There is a Well of grace, whereto repaire,</p>
+<p class="t">First wash away thy foul enormities</p>
+<p class="t0">With teares proceeding from a contrite heart,</p>
+<p class="t0">With thy beloved sins thou must depart.</p>
+</div>
+<div class="verse">
+<p class="t">Inordinate affections, and thy Will,</p>
+<p class="t">And carnall wisdom, must thou mortify,</p>
+<p class="t">For why, they are corrupt, prophane and ill,</p>
+<p class="t">And prone to nothing but impiety,</p>
+<p class="t0">Yet shalt thou not their nature quite deface,</p>
+<p class="t0">Their ruines must renewed be by grace.</p>
+</div>
+<div class="verse">
+<p class="t">If that thou canst unfainedly repent,</p>
+<p class="t">With hatred therunto thy sins confesse,</p>
+<p class="t">And not because thou fearest punishment</p>
+<p class="t">But that therby thou didst Gods Laws transgress</p>
+<p class="t0">Resolving henceforth to be circumspect,</p>
+<p class="t0">Desiring God to frame thy wayes direct.</p>
+</div>
+<div class="verse">
+<p class="t">Each member of thy body thou dost guide,</p>
+<p class="t">Then exercise them in Gods service most</p>
+<p class="t">Let every part be throughly sanctifide</p>
+<p class="t">As a meet Temple for the Holy Ghost;</p>
+<p class="t0">Sin must not in our mortall bodies raign</p>
+<p class="t0">It must expelled be although with pain</p>
+</div>
+<div class="verse">
+<p class="t">Thou must not willingly one sin detain,</p>
+<p class="t">For so thou mayst debarred be of blis,</p>
+<p class="t">Grace with inniquity will not remain,</p>
+<p class="t">Twixt Christ and Belial no communion is,</p>
+<p class="t0">Therefore be carefull every sin to fly,</p>
+<p class="t0">And see thou persevere in piety.</p>
+</div>
+<div class="verse">
+<p class="t">So mayst thou be perswaded certainly,</p>
+<p class="t">The Curse shall in no wise endanger thee,</p>
+<p class="t">Although the body suffer misery</p>
+<p class="t">Yet from the second death thou shalt be free;</p>
+<p class="t0">They that are called here to Holinesse</p>
+<p class="t0">Are sure elected to eternall blisse.</p>
+</div>
+<div class="verse">
+<p class="t">A Taste of blessednesse here shalt thou say,</p>
+<p class="t">Thy Conscience shall be at Tranquility,</p>
+<p class="t">And in the Life to com thou shalt enjoy</p>
+<p class="t">The sweet fruition of the Trinity,</p>
+<p class="t0">Society with Saints then shalt thou have,</p>
+<p class="t0">Which in this life thou didst so often crave.</p>
+</div>
+<div class="verse">
+<p class="t">Let this then stir thee up to purity,</p>
+<p class="t">Newnesse of life, and speedy Conversion,</p>
+<p class="t">To Holinesse and to integrity,</p>
+<p class="t">Make conscience of impure thoughts unknown</p>
+<p class="t0">Pray in the Spirit with sweet Contemplacion</p>
+<p class="t0">Be vigilant for to avoid Temptacion.</p>
+</div>
+</div>
+<div id="m2p" title="The Preamble">
+<h3 id="c15">The Preamble.</h3>
+<div class="i">
+<div class="verse">
+<p class="t0">Amid the Oceon of Adversity,</p>
+<p class="t0">Neare whelmed in the Waves of sore Vexation,</p>
+<p class="t0">Tormented with the Floods of Misery,</p>
+<p class="t0">And almost in the Guise of Despairacion,</p>
+<p class="t0">Neare destitute of Comfort, full of Woes,</p>
+<p class="t0">This was her Case that did the same compose:</p>
+</div>
+<div class="verse">
+<p class="t0">At length Jehovah by his power divine,</p>
+<p class="t0">This great tempestious Storm did mittigate.</p>
+<p class="t0">And cause the Son of Righteousnesse to shine</p>
+<p class="t0">Upon his Child that seemed desolate,</p>
+<p class="t0">Who was refreshed, and that immediatly,</p>
+<p class="t0">And Sings as follows with alacrity.</p>
+</div>
+</div>
+</div>
+<div id="m" title="The Second Meditacion">
+<h3 class="i" id="c16">The Second Meditacion.</h3>
+<div class="verse">
+<p class="t">The storm of Anguish being over-blown,</p>
+<p class="t">To praise Gods mercies now I may have space,</p>
+<p class="t">For that I was not finally orethrown,</p>
+<p class="t">But was supported by his speciall grace;</p>
+<p class="t0">The Firmament his glory doth declare, <span class="scripref">Psal. 19. 1</span></p>
+<p class="t0">Yet over all his works, his mercies are. <span class="scripref">Psal. 145. 9</span></p>
+</div>
+<div class="verse">
+<p class="t">The Contemplacion of his mercies sweet,</p>
+<p class="t">Hath ravished my Soule with such delight</p>
+<p class="t">Who to lament erst while was onely meet,</p>
+<p class="t">Doth now determine to put griefe to flight,</p>
+<p class="t0">Being perswaded, hereupon doth rest,</p>
+<p class="t0">Shee shall not be forsaken though distrest.</p>
+</div>
+<div class="verse">
+<p class="t">Gods Favour toward me is hereby proved,</p>
+<p class="t">For that he hath not quite dejected me;</p>
+<p class="t">VVhy then, though crosses be not yet removed</p>
+<p class="t">Yet so seasoned with pacience they be,</p>
+<p class="t0">As they excite me unto godlinesse,</p>
+<p class="t0">The onely way to endlesse happinesse.</p>
+</div>
+<div class="verse">
+<p class="t">W<sup>ch</sup> earthly muckworms can in no wise know</p>
+<p class="t">Being of the Holy Spirit destitute,</p>
+<p class="t">They savour onely earthly things below;</p>
+<p class="t">Who shall with them of saving Grace dispute,</p>
+<p class="t0">Shall find them capable of nothing lesse</p>
+<p class="t0">Though Christianity they do professe.</p>
+</div>
+<div class="verse">
+<p class="t">Let <i>Esaus</i> porcion fall onto these men,</p>
+<p class="t">The Fatnesse of the Earth let them possesse</p>
+<p class="t">No other thing they can desire then,</p>
+<p class="t">Having no taste of Heavens happinesse,</p>
+<p class="t0">They care not for Gods Countenance so bright,</p>
+<p class="t0">Their Corn and Wine and Oyle is their delight.</p>
+</div>
+<div class="verse">
+<p class="t">To compasse this and such like is their care,</p>
+<p class="t">But having past the period of their dayes,</p>
+<p class="t">Bereft of all but miseries they are,</p>
+<p class="t">Their sweet delight with mortall life decayes,</p>
+<p class="t0">But godlinesse is certainly great gain, <span class="scripref">1. Tim. 6. 6</span></p>
+<p class="t0">Immortall blisse they have, who it retain.</p>
+</div>
+<div class="verse">
+<p class="t">They that are godly and regenerate,</p>
+<p class="t">Endu&rsquo;d with saving Knowledg, Faith, and Love,</p>
+<p class="t">When they a future blisse premeditate,</p>
+<p class="t">It doth all bitter passion quite remove;</p>
+<p class="t0">Though oft they feel the want of outward things</p>
+<p class="t0">Their heavenly meditacions, comfort brings.</p>
+</div>
+<div class="verse">
+<p class="t">They never can be quite disconsolate,</p>
+<p class="t">Because they have the onely Comforter</p>
+<p class="t">Which doth their minds alway illuminate,</p>
+<p class="t">And make them fleshy pleasures much abhorr,</p>
+<p class="t0">For by their inward light they plainly see</p>
+<p class="t0">How vain all transitory pleasures bee.</p>
+</div>
+<div class="verse">
+<p class="t">Moreover, if they be not only voyd</p>
+<p class="t">Of earthly pleasures and commodities,</p>
+<p class="t">But oftentimes be greviously annoyd</p>
+<p class="t">With sundry kinds of great Calammities,</p>
+<p class="t0">Whether it be in Body, Goods, or Name,</p>
+<p class="t0">With pacience they undergo the same.</p>
+</div>
+<div class="verse">
+<p class="t">And why? because they know and be aware</p>
+<p class="t">That all things work together for the best,</p>
+<p class="t">To them that love the Lord and called are, <span class="scripref">Ro. 8.28.</span></p>
+<p class="t">According to his purpose; therefore blest</p>
+<p class="t0">Doubtlesse they be, his knowledg that obtain,</p>
+<p class="t0">No Losse may countervail their blessed Gain.</p>
+</div>
+<div class="verse">
+<p class="t">Which makes them neither murmor nor repine</p>
+<p class="t">When God is pleasd with Crosses them to try,</p>
+<p class="t">who out of darknesse caused light to shine, <span class="scripref">2 Cor. 4.6.</span></p>
+<p class="t">Can raise them Comfort out of Misery</p>
+<p class="t0">They know right well and therefore are content</p>
+<p class="t0">To beare with patience any Chastisment.</p>
+</div>
+<div class="verse">
+<p class="t">This difference is betwixt the good and bad;</p>
+<p class="t">When as for sin the godly scourged are,</p>
+<p class="t">And godly Sorrow moves them to be sad,</p>
+<p class="t">These speeches or the like they will declare:</p>
+<p class="t0">O will the Lord absent himselfe for ever?</p>
+<p class="t0">Will he vouchsafe his mercy to me never?</p>
+</div>
+<div class="verse">
+<p class="t">VVhat is the cause I am afflicted so?</p>
+<p class="t">The cause is evident I do perceive.</p>
+<p class="t">My Sins have drawn upon me all this woe,</p>
+<p class="t">The which I must confesse and also leave,</p>
+<p class="t0">Then shall I mercy find undoubtedly, <span class="scripref">Pro. 28.13.</span></p>
+<p class="t0">And otherwise no true prosperity.</p>
+</div>
+<div class="verse">
+<p class="t">Whilst sin hath rule in me, in vain I pray,</p>
+<p class="t">Or if my Soule inniquity affects,</p>
+<p class="t">If this be true, at tis, I boldly say,</p>
+<p class="t">The prayer of the wicked, God rejects; <span class="scripref">Pro. 15.8.</span></p>
+<p class="t0">If in my heart I wickednesse regard</p>
+<p class="t0">How can I hope my prayer shall be heard. <span class="scripref">Psal. 66</span></p>
+</div>
+<div class="verse">
+<p class="t">If I repent, here may I Comfort gather,</p>
+<p class="t">Though in my prayers there be weaknesse much</p>
+<p class="t">Christ siteth at the right hand of his Father</p>
+<p class="t">To intercede and make make request for such, <span class="scripref">Rom. 8.33</span></p>
+<p class="t0">Who have attained to sincerity,</p>
+<p class="t0">Though somthing hindered by infirmity.</p>
+</div>
+<div class="verse">
+<p class="t">I will forthwith abandon and repent,</p>
+<p class="t">Not onely palpable inniquities,</p>
+<p class="t">But also all alowance or consent</p>
+<p class="t">To sinful motions or infirmities;</p>
+<p class="t0">And when my heart and wayes reformed be,</p>
+<p class="t0">God will with-hold nothing that&rsquo;s good from me. <span class="scripref">Psal. 84.</span></p>
+</div>
+<div class="verse">
+<p class="t">So may I with the <i>Psalmist</i> truly say,</p>
+<p class="t">Tis good for me that I have been afflicted,</p>
+<p class="t">Before I troubled was, I went astray, <span class="scripref">Psal. 119</span></p>
+<p class="t">But now to godlinesse I am adicted;</p>
+<p class="t0">If in Gods Lawes I had not took delight,</p>
+<p class="t0">I in my troubles should have perisht quite.</p>
+</div>
+<div class="verse">
+<p class="t">Such gracious speeches usually proceed</p>
+<p class="t">From such a Spirit that is Sanctifide,</p>
+<p class="t">Who strives to know his own defects and need</p>
+<p class="t">And also seekes to have his wants supplide;</p>
+<p class="t0">But certainly the wicked do not so</p>
+<p class="t0">As do their speeches and distempers show.</p>
+</div>
+<div class="verse">
+<p class="t">At every crosse they murmor, vex and fret,</p>
+<p class="t">And in their passion often will they say,</p>
+<p class="t">How am I with Calamities beset!</p>
+<p class="t">I think they will mee utterly destray,</p>
+<p class="t0">The cause hereof I can in no wise know</p>
+<p class="t0">But that the <i>Destinies</i> will have it so.</p>
+</div>
+<div class="verse">
+<p class="t">Unfortunate am I and quite forlorn,</p>
+<p class="t">Oh what disastrous Chance befalleth me!</p>
+<p class="t">Vnder some hurtfull Plannet I was born</p>
+<p class="t">That will (I think) my Confusion be,</p>
+<p class="t0">And there are many wickeder then I</p>
+<p class="t0">Who never knew the like adversity.</p>
+</div>
+<div class="verse">
+<p class="t">These words do breifly show a carnall mind</p>
+<p class="t">Polluted and corrupt with Ignorance,</p>
+<p class="t">Where godly Wisdom never yet hath shin&rsquo;d</p>
+<p class="t">For that they talk of <i>Destiny</i> or <i>Chance</i>;</p>
+<p class="t0">For if Gods Power never can abate,</p>
+<p class="t0">He can dispose of that he did create.</p>
+</div>
+<div class="verse">
+<p class="t">If God alone the True Almighty be</p>
+<p class="t">As we beleive, acknowledg, and confesse,</p>
+<p class="t">Then supream Governor likewise is he</p>
+<p class="t">Disposing all things, be they more or lesse;</p>
+<p class="t0">The eyes of God in every place do see</p>
+<p class="t0">The good and bad, and what their actions bee.</p>
+</div>
+<div class="verse">
+<p class="t">The thought hereof sufficeth to abate</p>
+<p class="t">My heavinesse in great&rsquo;st extremity,</p>
+<p class="t">When Grace unto my Soul did intimate</p>
+<p class="t">That nothing comes by <i>Chance</i> or <i>Destiny</i>,</p>
+<p class="t0">But that my God and Saviour knowes of all</p>
+<p class="t0">That either hath or shall to me befall.</p>
+</div>
+<div class="verse">
+<p class="t">VVho can his servants from all troubles free</p>
+<p class="t">And would I know my Crosses all prevent,</p>
+<p class="t">But that he knowes them to be good for me</p>
+<p class="t">Therefore I am resolv&rsquo;d to be content,</p>
+<p class="t0">For though I meet with many Contradictions</p>
+<p class="t0">Yet Grace doth alwayes sweeten my Afflictions.</p>
+</div>
+</div>
+</div>
+</div>
+<div id="bublio" title="Publications of the Augustan Reprint Society">
+<h2 id="c17">PUBLICATIONS OF THE AUGUSTAN REPRINT SOCIETY</h2>
+<h3 id="c18">PUBLICATIONS IN PRINT</h3>
+<p class="tbcenter">1947-1948</p>
+<dl class="biblio"><dt>12. Essays on the Stage, selected, with an Introduction by Joseph Wood Krutch.</dt></dl>
+<p class="tbcenter">1948-1949</p>
+<dl class="biblio"><dt>13. Sir John Falstaff (pseud.), <i>The Theatre</i> (1720).</dt>
+<dt>14. Edward Moore&rsquo;s <i>The Gamester</i> (1753).</dt>
+<dt>15. John Oldmixon&rsquo;s <i>Reflections on Dr. Swift&rsquo;s Letter to Harley</i> (1712); and Arthur Mainwaring&rsquo;s <i>The British Academy</i> (1712).</dt>
+<dt>16. Nevil Payne&rsquo;s <i>Fatal Jealousy</i> (1673).</dt>
+<dt>17. Nicholas Rowe&rsquo;s <i>Some Account of the Life of Mr. William Shakespeare</i> (1709).</dt>
+<dt>18. &ldquo;Of Genius,&rdquo; in <i>The Occasional Paper</i>, Vol. III, No. 10 (1719); and Aaron Hill&rsquo;s Preface to <i>The Creation</i> (1720).</dt></dl>
+<p class="tbcenter">1949-1950</p>
+<dl class="biblio"><dt>19. Susanna Centlivre&rsquo;s <i>The Busie Body</i> (1709).</dt>
+<dt>20. Lewis Theobold&rsquo;s <i>Preface to The Works of Shakespeare</i> (1734).</dt>
+<dt>22. Samuel Johnson&rsquo;s <i>The Vanity of Human Wishes</i> (1749) and Two <i>Rambler</i> papers (1750).</dt>
+<dt>23. John Dryden&rsquo;s <i>His Majesties Declaration Defended</i> (1681).</dt></dl>
+<p class="tbcenter">1950-1951</p>
+<dl class="biblio"><dt>26. Charles Macklin&rsquo;s <i>The Man of the World</i> (1792).</dt></dl>
+<p class="tbcenter">1951-1952</p>
+<dl class="biblio"><dt>31. Thomas Gray&rsquo;s <i>An Elegy Wrote in a Country Church Yard</i> (1751); and <i>The Eton College Manuscript</i>.</dt></dl>
+<p class="tbcenter">1952-1953</p>
+<dl class="biblio"><dt>41. Bernard Mandeville&rsquo;s <i>A Letter to Dion</i> (1732).</dt></dl>
+<p class="tbcenter">1953-1954</p>
+<dl class="biblio"><dt>43. John Baillie&rsquo;s <i>An Essay on the Sublime</i> (1747).</dt>
+<dt>44. Mathias Casimire Sarbiewski&rsquo;s <i>The Odes of Casimire</i>, Translated by G. Hils (1646).</dt>
+<dt>45. John Robert Scott&rsquo;s <i>Dissertation on the Progress of the Fine Arts</i>.</dt>
+<dt>46. Selections from Seventeenth-Century Songbooks.</dt></dl>
+<p class="tbcenter">1954-1955</p>
+<dl class="biblio"><dt>49. Two St. Cecilia&rsquo;s Day Sermons (1696-1697).</dt>
+<dt>50. Hervey Aston&rsquo;s <i>A Sermon Before the Sons of the Clergy</i> (1745).</dt>
+<dt>51. Lewis Maidwell&rsquo;s <i>An Essay upon the Necessity and Excellency of Education</i> (1705).</dt>
+<dt>52. Pappity Stampoy&rsquo;s <i>A Collection of Scotch Proverbs</i> (1663).</dt>
+<dt>53. Urian Oakes&rsquo; <i>The Soveraign Efficacy of Divine Providence</i> (1682).</dt>
+<dt>54. Mary Davys&rsquo; <i>Familiar Letters Betwixt a Gentleman and a Lady</i> (1725).</dt></dl>
+<p class="tbcenter">1955-1956</p>
+<dl class="biblio"><dt>55. Samuel Say&rsquo;s <i>An Essay on the Harmony, Variety, and Power of Numbers</i> (1745).</dt>
+<dt>56. <i>Theologia Ruris, sive Schola &amp; Scala Naturae</i> (1686).</dt></dl>
+<p class="tbcenter">1956-1957</p>
+<dl class="biblio"><dt>61. Elizabeth Elstob&rsquo;s <i>An Apology for the Study of Northern Antiquities</i> (1715).</dt>
+<dt>62. <i>Two Funeral Sermons</i> (1635).</dt></dl>
+<p class="tbcenter">1958-1959</p>
+<dl class="biblio"><dt>74. <i>Seventeenth-Century Tales of the Supernatural.</i></dt>
+<dt>75. John Joyne, <i>A Journal</i> (1679).</dt>
+<dt>76. Andr&eacute; Dacier, <i>Preface to Aristotle&rsquo;s Art of Poetry</i> (1705).</dt>
+<dt>77-8. David Hartley, <i>Various Conjectures on the Perception, Motion, and Generation of Ideas</i> (1746).</dt></dl>
+<p class="tbcenter">1959-1960</p>
+<dl class="biblio"><dt>79. William Herbert, Third Earl of Pembroke&rsquo;s <i>Poems</i> (1660).</dt>
+<dt>80. [P. Whalley&rsquo;s] <i>An Essay on the Manner of Writing History</i> (1746).</dt>
+<dt>82. Henry Fuseli&rsquo;s <i>Remarks on the Writings and Conduct of J. J. Rousseau</i> (1767).</dt>
+<dt>83. <i>Sawney and Colley</i> (1742) and other Pope Pamphlets.</dt>
+<dt>84. Richard Savage&rsquo;s <i>An Author to be Lett</i> (1729).</dt></dl>
+<p class="tbcenter">1960-1961</p>
+<dl class="biblio"><dt>85-6. <i>Essays on the Theatre from Eighteenth-Century Periodicals.</i></dt>
+<dt>87. Daniel Defoe, <i>Of Captain Misson and his Crew</i> (1728).</dt>
+<dt>88. Samuel Butler, <i>Poems</i>.</dt>
+<dt>89. Henry Fielding, <i>Ovid&rsquo;s Art of Love</i> (1760).</dt>
+<dt>90. Henry Needler, <i>Works</i> (1728).</dt></dl>
+<h3 id="c19">William Andrews Clark Memorial Library: University of California
+<br /><span class="sc">The Augustan Reprint Society</span></h3>
+<h3 class="i" id="c20"><i>General Editors</i></h3>
+<div class="verse">
+<p class="t0"><span class="sc">R. C. Boys</span></p>
+<p class="t">University of Michigan</p>
+</div>
+<div class="verse">
+<p class="t0"><span class="sc">Ralph Cohen</span></p>
+<p class="t">University of California, Los Angeles</p>
+</div>
+<div class="verse">
+<p class="t0"><span class="sc">Vinton A. Dearing</span></p>
+<p class="t">University of California, Los Angeles</p>
+</div>
+<div class="verse">
+<p class="t0"><span class="sc">Lawrence Clark Powell</span></p>
+<p class="t">Wm. Andrews Clark Memorial Library</p>
+</div>
+<h3 class="i" id="c21"><i>Corresponding Secretary</i></h3>
+<div class="verse">
+<p class="t0"><span class="sc">Mrs. Edna C. Davis</span></p>
+<p class="t">Wm. Andrews Clark Memorial Library</p>
+</div>
+<p class="tb">The Society&rsquo;s purpose is to publish reprints (usually facsimile reproductions) of rare seventeenth and
+eighteenth century works. All income of the Society is devoted to defraying costs of publication and mailing.</p>
+<p>Correspondence concerning subscriptions in the United States and Canada should be addressed to the William
+Andrews Clark Memorial Library, 2205 West Adams Boulevard, Los Angeles 18, California. Correspondence concerning
+editorial matters may be addressed to any of the general editors. The membership fee is $4.00 a year for
+subscribers in the United States and Canada and 15/- for subscribers in Great Britain and Europe. British and
+European subscribers should address B.H. Blackwell, Broad Street, Oxford, England.</p>
+<p class="tbcenter">Publications for 1961-1962</p>
+<dl class="biblio"><dt>John Gay, Alexander Pope, and John Arbuthnot, <i>Three Hours After Marriage</i> (1717). Introduction by John Harrington Smith. [double issue]</dt>
+<dt>John Norris, <i>Cursory Reflections Upon a Book Call&rsquo;d, An Essay Concerning Human Understanding</i> (1690). Introduction by Gilbert D. McEwen.</dt>
+<dt>An. Collins, <i>Divine Songs and Meditacions</i> (1653). Introduction by Stanley Stewart.</dt>
+<dt><i>An Essay on the New Species of Writing Founded by Mr. Fielding</i> (1751). Introduction by Alan D. McKillop.</dt>
+<dt><i>Hanoverian Ballads.</i> Selected, with an Introduction, by John J. McAleer.</dt></dl>
+<p class="tbcenter"><span class="large">THE AUGUSTAN REPRINT SOCIETY</span>
+<br /><span class="small"><i>WILLIAM ANDREWS CLARK MEMORIAL LIBRARY</i>
+<br /><span class="sc">2205 West Adams Boulevard, Los Angeles 18, California</span></span></p>
+<p class="center">Make check or money order payable to <span class="sc">The Regents of the University of
+California</span>.</p>
+</div>
+<div id="tn" title="Transcriber&rsquo;s Notes">
+<h2 id="c22">Transcriber&rsquo;s Notes</h2>
+<ul><li>Illegible characters were reconstructed according to the sense, comparing other online versions where DP proofers remained undecided.</li>
+<li>For illegible words, proofreaders found either a persuasive reconstruction, or a plausible reconstruction supported by other editions.</li>
+<li>Page numbers were omitted: they were unclear or missing on the scans.</li>
+</ul>
+</div>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of Divine Songs and Meditacions (1653), by 
+Anne Collins
+
+*** END OF THIS PROJECT GUTENBERG EBOOK DIVINE SONGS AND MEDITACIONS ***
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+
+</body>
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+Project Gutenberg's Divine Songs and Meditacions (1653), by Anne Collins
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Divine Songs and Meditacions (1653)
+
+Author: Anne Collins
+
+Editor: Stanley N. Stewart
+
+Release Date: October 27, 2011 [EBook #37867]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK DIVINE SONGS AND MEDITACIONS ***
+
+
+
+
+Produced by Chris Curnow, Joseph Cooper, Stephen Hutcheson,
+and the Online Distributed Proofreading Team at
+https://www.pgdp.net
+
+
+
+
+
+
+
+
+
+                      The Augustan Reprint Society
+
+
+                             _AN. COLLINS_
+                      DIVINE SONGS AND MEDITACIONS
+                                 (1653)
+
+
+                           Selected, with an
+                            Introduction, by
+                           Stanley N. Stewart
+
+
+                         Publication Number 94
+
+
+                 William Andrews Clark Memorial Library
+                        University of California
+                              Los Angeles
+                                  1961
+
+
+                            GENERAL EDITORS
+
+               Richard C. Boys, _University of Michigan_
+          Ralph Cohen, _University of California, Los Angeles_
+       Vinton A. Dearing, _University of California, Los Angeles_
+            Lawrence Clark Powell, _Clark Memorial Library_
+
+
+                            ADVISORY EDITORS
+
+                  John Butt, _University of Edinburgh_
+                James L. Clifford, _Columbia University_
+                Arthur Friedman, _University of Chicago_
+                 Louis A. Landa, _Princeton University_
+               Samuel H. Monk, _University of Minnesota_
+       Everett T. Moore, _University of California, Los Angeles_
+             James Sutherland, _University College, London_
+     H. T. Swedenberg, Jr., _University of California, Los Angeles_
+
+
+                        CORRESPONDING SECRETARY
+
+                Edna C. Davis, _Clark Memorial Library_
+
+
+
+
+                              INTRODUCTION
+
+
+In 1815, the library of Thomas Park, which had already passed from Park
+to Thomas Hill to Longman, was sold. In the catalog of that collection, a
+volume of devotional and autobiographical verse written by one Anne
+Collins, _Divine Songs and Meditacions_ (1653), was described as "so rare
+as to be probably unique."[1] That same year, Longman and his associates
+published an anthology of "Old Books in English Literature, Revived,"
+edited by Sir Egerton Brydges and entitled _Restituta_. Brydges, who
+acknowledged the help of Park in editing the four volume work,[2]
+reprinted long passages from the _Songs and Meditacions_. By mid-century,
+the book had passed through the possession of James Midgeley, Sir Mark
+Masterman Sykes, Thomas Thorpe,[3] and Richard Heber. In 1878, Alexander
+Dyce reprinted all but the last stanza of "Another Song exciting to
+spirituall Mirth," and some twenty years later, S. Austin Allibone
+included reference to Anne Collins in his _Critical Dictionary of English
+Literature_. By this time, however, the remaining copy of _Divine Songs
+and Meditacions_ seems to have slipped from sight; scholars were a long
+time finding it, but in 1924, the "unique" copy bearing the autograph of
+Thomas Park was removed from the library at Britwell Court and sold by
+Sotheby to A. S. W. Rosenbach, who acted in behalf of Henry E.
+Huntington, in whose memorial library it now remains. If a second edition
+of the work ever existed, as claimed by Allibone,[4] it has vanished (to
+my knowledge, without a further trace); for all practical purposes, Anne
+Collins and her _Divine Songs and Meditacions_ are unknown even to
+scholars of seventeenth-century literature.
+
+Though it appears that the verses of Anne Collins have been spared
+extinction, it is problematic whether they will escape obscurity. Dr.
+Johnson and Warton did not mention them. Yet knowledgeable, if lesser,
+men found the _Songs and Meditacions_ worth reading. We may infer, for
+example, that Thomas Park, who was praised by Southey as the most
+distinguished authority on Old-English poetry, admired the _Songs_, for
+it seems probable that he recommended to Brydges the passages finally
+anthologized in _Restituta_. In any case, for their metrical variety,
+spiritual tone, and structural quaintness, Brydges found the _Songs and
+Meditacions_ to be of value. Allibone reprinted Brydges' commentary,
+implying (at least) that he had no strong quarrel with it; and in our own
+century, I. A. Williams, having read the single poem in Dyce, described
+the "lilt and diction" of the language as "charming," and called for a
+new edition of the work.[5] It may be that a wider knowledge of her
+writing would rescue Anne Collins only from oblivion into abuse. But if
+that is so, it is only fair to say that she wrote with a full awareness
+of her poetic limitations. Referring to herself as "unskilfull," she
+claimed to have written only to occupy her mind, and then only that, in
+her lingering illness, she might not fall victim to Sloth. Anne Collins
+may not have been a Puritan,[6] but her verses are, in several respects,
+a form of the diary. To her, questions of aesthetics, at least as we
+would normally think of them, were quite irrelevant. She was convinced
+that the expression of a dedicated heart was of greater value than a
+polished line. Even if that expression were in the form of somewhat
+unsteady verses, it would not be without merit: "_Yet for theyr matter, I
+suppose they bee / Not worthlesse quite, whilst they with Truth agree._"
+
+We are dependent upon the autobiographical quality of the work for all we
+know of its author. She might have been any one of the many Annes who,
+during the first half of the seventeenth century, married into or out of
+the Collins name (or the name might be a pseudonym). But especially in
+the first third of the work, in the prose "To the Reader" and the
+metrical "Preface" and "Discourse," we recognize the autobiography of a
+woman who was, from early childhood, the chronic victim of disease. In
+"The Discourse" (omitted here because of its length and repetitiousness),
+she describes the life of one whose hope lay in her adjustment to pain.
+Drawing upon the imagery of spiritual autobiography, Anne Collins
+describes her youth as a wilderness, her soul as a withered flower. Only
+when she takes direction from her sorrow does her soul draw in the rain
+of grace. And that regenerating force is the recurrent theme of her
+writing, the sole enduring source of peace; the world offered only the
+appearance, the "counterfet" of satisfaction. Thus, as Anne Collins
+composes her devotional verses, she is impelled by four pious reasons.
+These are indicative, not only of how the author justifies her writing
+from a poetic point of view, but of how completely she has explained away
+all the claims of a world that had once tortured her with longing. First,
+all creatures had been ordained to praise God; this, in her songs and
+meditations, she attempts to do. Recognizing that her talents are few,
+she recalls that even the man with a single talent would be called to
+account. Third, she wishes that some kinsman out of interest in her
+writing might be encouraged to read the Scriptures. And last, she thinks
+of those who will never meet or know her; by reading the _Divine Songs
+and Meditacions_, they may look upon "the image of her mind," and from
+that learn how God takes pity on even his most lowly servant.
+
+The selections in this reprint have been made in the hope of fairly
+representing Anne Collins to the scholarly reader. Within the range of
+possibilities, an attempt was made to preserve the proportions in the
+original work among the various kinds of writing attempted by the author.
+Perhaps deletion of "The Discourse" defeated this purpose. But it was
+decided also that no individual poem would be cut. Thus, to have included
+the 102 stanzas of "The Discourse" would have required dropping several
+more songs and meditations.[7] The poem on the Civil War, like the
+paraphrase on the fifth chapter of Ecclesiastes, was eliminated because
+its subject matter was not thought representative of the work as a whole.
+The notes will direct the reader to parts of Anne Collins' work which may
+be found in previous publications.
+
+The Huntington copy of _Divine Songs and Meditacions_ is a small octavo
+volume, measuring slightly larger than five by three inches. The pages
+have been cropped and the margins have worn away; thus, in some instances
+(pp. 50, 56, 68), text has been lost. The original volume is now
+sandwiched within protecting leaves of blank paper, and the entire volume
+is bound in thick, brown calf. The title page, once detached, has been
+backed and cemented to the second leaf, but this repair was made long
+before the blank leaves were inserted. The original volume is made up of
+52 leaves; the first gathering consists of four, the remaining six of
+eight leaves. There are 102 pages of text.
+
+This material is reproduced by permission of the Librarian of The
+Huntington Library.
+
+                                                         Stanley Stewart
+                                     University of California, Riverside
+
+
+
+
+                       NOTES TO THE INTRODUCTION
+
+
+[1]A. F. Griffith, _Bibliotheca Anglo-Poetica_ (1815), p. 67. Griffith
+   quotes the first two stanzas of "The Preface" as "detailing the cause
+   of the poems being written."
+
+[2]Sir Egerton Brydges, ed., _Restituta_ (1815), IV, xi. Brydges reprints
+   passages from "The Preface," "To the Reader," "The Discourse," "A Song
+   declaring that a Christian may finde tru Love only where tru Grace
+   is," "A Song shewing the Mercies of God to his people...," "Another
+   Song exciting to spirituall Mirth," "Another Song (II)," and "The
+   Fifth Meditacion," III, 123-127, 180-184.
+
+[3]_Catalogue of the Splendid, Curious, and Extensive Library of Sir Mark
+   Masterman Sykes_ (1824), p. 39. Thorpe bought a very large percentage
+   of the books in the Sykes collection.
+
+[4]S. Austin Allibone, _A Critical Dictionary of English Literature_
+   (1878), I, 411.
+
+[5]I. A. Williams, "Bibliographical Notes and News," _London Mercury_, IX
+   (1924), 529.
+
+[6]Her poem on the Civil War suggests that she was not in sympathy with
+   the left wing of the Puritan movement.
+
+[7]"The Discourse" relates Miss Collins' interest in "Theologicall
+   employments," especially as these filled her once empty life. There
+   are 29 stanzas treating of the nature of the Trinity and the Law. In
+   ten more stanzas, she paraphrases each of the ten Commandments. The
+   remaining 34 stanzas summarize the steps to salvation, and the joys of
+   the Christian life. These theological verses follow the initial 26
+   stanzas, which are repetitious of "The Preface" in their
+   autobiographical matter and pious observations. In addition to "The
+   Discourse," the following titles have not been reprinted here:
+
+      A Song demonstrating The vanities of Earthly things;
+      A Song manifesting The Saints eternall Happinesse;
+      A Song exciting to spirituall Alacrity;
+      A Song composed in time of Civill Warr, when the wicked did much
+          insult over the godly;
+      The third Meditacion;
+      The fourth Meditacion;
+      The fifth Meditacion;
+      Verses on the twelvth Chapter of Ecclesiastes.
+
+
+
+
+                                 Divine
+                                 SONGS
+                                  and
+                              MEDITACIONS
+
+
+                                Composed
+                                   By
+                             _An Collins_.
+
+
+                               _LONDON_,
+                 Printed by _R. Bishop_. Anno Dom. 1653
+
+
+
+
+                             To the Reader
+
+
+_Christian Reader_,
+
+I inform you, that by divine Providence, I have been restrained from
+bodily employments, suting with my disposicion, which enforced me to a
+retired Course of life; Wherin it pleased God to give me such
+inlargednesse of mind, and activity of spirit, so that this seeming
+desolate condicion, proved to me most delightfull: To be breif, I became
+affected to Poetry, insomuch that I proceeded to practise the same; and
+though the helps I had therein were small, yet the thing it self appeared
+unto me so amiable, as that it enflamed my faculties, to put forth
+themselvs, in a practise so pleasing.
+
+Now the furtherances I had herein, was what I could gather (by the
+benifit of hearing,) at first from prophane Histories; which gave not
+that satisfactory contentment, before mencioned; but it was the
+manifestacion of Divine Truth, or rather the Truth it self, that reduced
+my mind to a peacefull temper, and spirituall calmnesse, taking up my
+thoughts for Theologicall employments.
+
+Witnesse hereof, this Discourse, Songs and Meditacions following; which I
+have set forth (as I trust) for the benifit, and comfort of others,
+Cheifly for those Christians who are of disconsolat Spirits, who may
+perceive herein, the Faithfullnesse Love, & Tender Compassionatnesse of
+God to his people, in that according to his gracious Promise, _He doth
+not leave nor forsake them. Heb. 13.5._ But causeth _all things to work
+for theyr good. Rom. 8.28._ This I doubt not, but most Saints in som
+measure, do experimentally know, therefore I will not seek by argument,
+to prove a thing so perspicuous. And now (Courteous Reader) I have
+delivered unto you, what I intended, onely it remains that I tell you,
+That with my Labours, you have my Prayers to God through Jesus Christ;
+whose I am, and in him,
+
+                                                                _Yours,_
+                                            _in all Christian affection_
+                                                             An Collins.
+
+
+
+
+                              The Preface.
+
+
+  Being through weakness to the house confin'd,
+  My mentall powers seeming long to sleep,
+  were summond up, by want of wakeing mind,
+  Their wonted course of exercise to keep,
+  And not to waste themselves in slumber deep;
+  Though no work can bee so from error kept
+  But some against it boldly will except:
+
+  Yet sith it was my morning exercise
+  The fruit of intellectuals to vent,
+  In Songs or counterfets of Poesies,
+  And haveing therein found no small content,
+  To keep that course my thoughts are therfore bent,
+  And rather former workes to vindicate
+  Than any new conception to relate.
+
+  Our glorious God his creatures weaknesse sees,
+  And therefore deales with them accordingly,
+  Giveing the meanes of knowledg by degrees,
+  Vnfoulding more and more the Mystery,
+  And opening the Seales successively,                           Rev. 6.
+  So of his goodnesse gives forth demonstracions,
+  To his Elect in divers Dispensacions.
+
+  In legall wise hee did himself expresse
+  To be the only Lord Omnipotent
+  A just avenger of all wickednesse,
+  A jelous God in power emminent,
+  Which terror workes, and pale astonishment;
+  Sith plagues for sin are holden forth thereby,
+  But with no strength to crush inniquity.
+
+  Now with the Law the Gospell oft appeares,
+  But under vailes, perspicuous unto few
+  Who were as those which of good tydings heares,
+  Rejoyceing much at the report or show
+  Of that the Saints now by possessing know;
+  Oft spake the Prophets Evangelicall,
+  Whose words like kindly drops of rain did fall.
+
+  But when the plenerie of time was come
+  The springs of grace their plesant streams out deald
+  Felicitie did evidence on her some
+  Salvacion and the way thereto reveald,
+  Who wounded were in spirit, might be heald;
+  Here God declares the Beauties of his Face,
+  Great Love, rich Mercy, free Eternall Grace.
+
+  This time was when the Sonne of Righteousnesse
+  His Luster in the world began to spread,
+  Which more and more to his he doth expresse
+  In tearms so large that they that run may read,
+  And to himselfe he doth the weaker lead;
+  He to his bosum will his Lambs collect,
+  And gently those that feeble are direct.                   Isa. 40. 11
+
+  And so in them a life of grace instill
+  Whereby they shall be able to obay
+  All Gospell precepts suting with his will,
+  And that without regard of servill pay,
+  But with free hearts, where Christ alone doth sway
+  Causing the apprehensions of his love,
+  To gender love, which still doth active prove.
+
+  Where Christ thus ruleth, I suppose remaines
+  No heart that hankers after Novelties
+  Whose ground is but the Scum of frothy braines
+  Perhaps extracted from old Heresies,
+  New formd with Glosses to deceive the eyes
+  Of those who like to Children, do incline
+  To every new device that seemes to shine.
+
+  I am perswaded they that relish right,
+  The Dainties of Religion, Food divine,
+  Have therby such a permanent delight,
+  And of best Treasures, such a lasting mine,
+  As that their hearts to change do not incline,
+  I therfore think theyr tastes of Truth is ill,
+  Who Truths profession, quickly alter will.
+
+  I speak not this to manifest despight
+  To tru Religions growth or augmentacion,
+  Nor do I take offence of greater Light
+  Which brings _probatum est_, or commendacion
+  From Truth it selfe, having therto relacion,
+  But rather with the Saints I doe rejoyce,
+  When God appeares to his in Gospel-voyce.
+
+  Now touching that I hasten to expresse
+  Concerning these, the ofspring of my mind,
+  Who though they here appeare in homly dresse
+  And as they are my works, I do not find
+  But ranked with others, they may go behind,
+  Yet for theyr matter, I suppose they bee
+  Not worthlesse quite, whilst they with Truth agree.
+
+  Indeed I grant that sounder judgments may
+  (Directed by a greater Light) declare
+  The ground of Truth more in a Gospel-way,
+  But who time past with present will compare
+  Shall find more mysteries unfolded are,
+  So that they may who have right informacion
+  More plainly shew the path-way to Salvacion.
+
+  Yet this cannot prevayl to hinder me
+  From publishing those Truths I do intend,
+  As strong perfumes will not concealed be,
+  And who esteemes the favours of a Freind,
+  So little, as in silence let them end,
+  Nor will I therfore only keep in thought,
+  But tell what God still for my Soule hath wrought.
+
+  When Clouds of Melancholy over-cast
+  My heart, sustaining heavinesse therby,
+  But long that sad condicion would not last
+  For soon the Spring of Light would blessedly
+  Send forth a beam, for helps discovery,
+  Then dark discomforts would give place to joy,
+  Which not the World could give or quite destroy.
+
+  So sorrow serv'd but as springing raine
+  To ripen fruits, indowments of the minde,
+  VVho thereby did abillitie attaine
+  To send forth flowers, of so rare a kinde,
+  VVhich wither not by force of Sun or VVinde:
+  Retaining vertue in their operacions,
+  VVhich are the matter of those Meditacions.
+
+  From whence if evill matter be extracted
+  Tis only by a spider generacion,
+  Whose natures are of vennom so compacted,
+  As that their touch occasions depravacion
+  Though lighting in the fragrantest plantacion:
+  Let such conceale the evill hence they pluck
+  And not disgorg themselves of what they suck.
+
+  So shall they not the humble sort offend
+  Who like the Bee, by natures secret act
+  Convert to sweetnesse, fit for some good end
+  That which they from small things of worth extract,
+  Wisely supplying every place that lackt,
+  By helping to discover what was meant
+  Where they perceive there is a good intent.
+
+  So trusting that the only Sov'rain Power
+  Which in this work alwaies assisted mee,
+  Will still remain its firme defensive Tower,
+  From spite of enemies the same to free
+  And make it useful in some sort to bee,
+  That Rock I trust on whom I doe depend,
+  Will his and all their works for him defend.
+
+
+
+
+   A Song expressing their happinesse who have Communion with Christ.
+
+
+  When scorched with distracting care,
+    My minde finds out a shade
+  Which fruitlesse Trees, false fear, dispair
+    And melancoly made,
+  Where neither bird did sing
+    Nor fragrant flowers spring,
+  Nor any plant of use:
+    No sound of happynesse,
+  Had there at all ingresse,
+    Such comforts to produce,
+  But _Sorrow_ there frequents,
+    The Nurce of Discontents,
+  And _Murmering_ her Mayd
+    Whose harsh unpleasant noise
+  All mentall fruits destroyes
+    Whereby delight's convayd.
+
+  Whereof my judgment being certifide
+    My mind from thence did move,
+  For her conception so to provide,
+    That it might not abortive prove,
+  VVhich fruit to signifie
+    It was conceaved by
+  Most true intelligence
+    Of this sweet truth divine
+  _Who formed thee is thine_,                                Esay. 54. 5
+    Whence sprang this inference;
+  He too, thats Lord of all
+    Will thee beloved call,
+  Though all else prove unkind;
+    Then chearfull may I sing
+  Sith I enjoy the Spring,
+    Though Sesterns dry I find.
+
+  For in our Vnion with the Lord alone,
+    Consists our happinesse.
+  Certainly such who are with Christ at one
+    He leaves not comfortlesse.
+  But come to them he will
+    Their Souls with joy to fill.
+  And them to Fortifie
+    Their works to undergo
+  And beare their Crosse also,
+    VVith much alacrity:
+  VVho his assisting grace
+    Do feelingly imbrace,
+  VVith confidence may say,
+    Through Christ that strengthens me
+  No thing so hard I see                                     Phil. 4. 14
+    But what perform I may.
+
+  But when the Soul no help can see
+    Through sins interposicion,
+  Then quite forlorn that while is she,
+    Bewailling her condicion;
+  In which deplored case
+    Now such a Soul hath space,
+  To think how she delayd
+    Her Saviour to admit
+  Who shu'd to her for it,
+    And to this purpose sayd,
+  Open to me my Love,
+    My Sister, and my Dove,                                       Can. 5
+  My Locks with dew wet are
+    Yet she remissive grew,
+  Till he himselfe with-drew
+    Before she was aware.
+
+  But tasting once how sweet he is,
+    And smelling his perfumes,
+  Long can she not his presence misse,
+    But griefe her strainth consumes:
+  For when he visits one
+    He cometh not alone,
+  But brings abundant grace
+    True Light, and Holynesse
+  And Spirit to expresse
+    Ones wants in every case;
+  For as he wisedome is,
+    So is he unto his
+  VVisedome and Purity,                                      1 Cor. 1.30
+    Which when he seemes to hide,
+  The soul missing her guide,
+    Must needs confused lie.
+
+  Then let them know, that would enjoy
+    The firme fruition,
+  Of his Sweet presence, he will stay
+    With single hearts alone,
+  Who but their former mate,
+    Doe quite exterminate:
+  With all things that defile
+    They that are Christs, truly,
+  The Flesh do Crucifie
+    With its affections vile                                     Gal. 5.
+  Then grounds of truth are sought
+    New Principles are wrought
+  Of grace and holinesse,
+    Which plantings of the heart
+  Will spring in every part,
+    And so it selfe expresse.
+
+  Then shall the Soul like morning bright
+    Vnto her Lord appeare,                                     Can. 6.10
+  And as the Moone when full of Light
+    So fayr is she and cleare,
+  With that inherent grace
+    Thats darted from the Face
+  Of Christ, that Sunne divine,
+    Which hath a purging power
+  Corruption to devour,
+    And Conscience to refine;
+  Perfection thus begun
+    As pure as the Sonne,
+  The Soul shall be likewise
+    With that great Blessednesse,
+  Imputed Righteoussenesse
+    Which freely Justifies.
+
+  They that are thus compleat with Grace
+    And know that they are so,
+  For Glory must set Sayle apace
+    Whilst wind doth fitly blow,
+  Now is the tide of Love,
+    Now doth the Angell move;
+  If that there be defect
+    That Soul which sin doth wound,
+  Here now is healing found,
+    If she no time neglect;
+  To whom shall be reveald
+    What erst hath been conceald,
+  When brought unto that Light,
+    Which in the Soul doth shine
+  When he thats most divine,
+    Declares his presence bright.
+
+  Then he will his beloved shew
+    The reason wherefore she
+  Is seated in a place so low,
+    Not from all troubles free;
+  And wherefore they do thrive
+    That wicked works contrive;
+  Christ telleth his also
+    For who as friends he takes
+  He of his Councell makes,
+    And they shall secrets know:                              Iohn 15.15
+  Such need not pine with cares
+    Seeing all things are theirs,
+  If they are Christs indeed;                                 Cor. 3.21.
+    Therefore let such confesse
+  They are not comfortlesse,
+    Nor left in time of Need.
+
+
+
+
+A Song shewing the Mercies of God to his people, by interlacing cordiall
+                  Comforts with fatherly Chastisments.
+
+
+  As in the time of Winter
+  The Earth doth fruitlesse and barren lie,
+  Till the Sun his course doth run
+  Through Aries, Taurus, Gemini;
+  Then he repayres what Cold did decay,
+  Drawing superfluous moistures away,
+  And by his luster, together with showers,
+  The Earth becoms fruitful & plesant with flowers
+  That what in winter seemed dead,
+  Thereby the Sun is life discovered.
+
+  So though that in the Winter
+  Of sharp Afflictions, fruits seem to dy,
+  And for that space, the life of Grace
+  Remayneth in the Root only;
+  Yet when the Son of Righteousnesse clear
+  Shall make Summer with us, our spirits to chear,
+  Warming our hearts with the sense of his favour,
+  Then must our flowers of piety savour,
+  And then the fruits of righteousnesse
+  We to the glory of God must expresse.
+
+  And as when Night is parted;
+  The Sun ascending our Hemisphear,
+  Ill fumes devouers, and opes the powers
+  Which in our bodies are, and there
+  He drawes out the spirits of moving and sence
+  As from the center, to the circumference;
+  So that the exterior parts are delighted,
+  And unto mocion and action excited,
+  And hence it is that with more delight
+  We undergo labor by day then by night.
+
+  So though a Night of Sorrows
+  May stay proceedings in piety
+  Yet shall our light like morning bright
+  Arise out of obscurity,
+  Then when the Sun that never declines
+  Shall open the faculties of our mindes,
+  Stirring up in them that spirituall mocion
+  Whereby we make towards God with devocion
+  When kindled by his influence
+  Our Sacrifice is as pleasing incense.
+
+  Now when we feel Gods favour
+  And the communion with him we have,
+  Alone we may admit of joy
+  As having found what most we crave,
+  Store must we gather while such gleams do last
+  Against our tryalls sharp winterly blasts
+  So dispairacion shall swallow us never,
+  Who know where God once loves, there he loves ever
+  Though sence of it oft wanting is
+  Yet still Gods mercies continue with his.
+
+  So soon as we discover
+  Our souls benummed in such a case,
+  We may not stay, without delay
+  We must approach the Throne of Grace,
+  First taking words to our selves to declare
+  How dead to goodnesse by nature we are,
+  Then seeking by him who for us did merit
+  To be enliv'd by his quickening Spirit,
+  Whose flame doth light our spark of Grace,
+  Whereby we may behold his pleased face.
+
+  From whence come beams of comfort,
+  The chiefest matter of tru Content,
+  Who tast and see, how sweet they be,
+  Perceive they are most excellent,
+  Being a glimce of his presence so bright,
+  Who dwelleth in unapproachable light:
+  Whoso hath happily this mercy attayned,
+  Earnest of blessednesse endlesse hath gayned,
+  Where happinesse doth not decay
+  There Spring is eternall, and endlesse is day.
+
+
+
+
+  A Song declaring that a Christian may finde tru Love only where tru
+                               Grace is.
+
+
+  No Knot of Friendship long can hold
+    Save that which Grace hath ty'd,
+  For other causes prove but cold
+    VVhen their effects are try'd;
+  For God who loveth unity
+    Doth cause the onely union,
+  Which makes them of one Family
+    Of one mind and communion.
+
+  Commocions will be in that place,
+    VVhere are such contraries,
+  As is inniquity and grace,
+    The greatest enimies,
+  Whom sin doth rule shee doth command
+    To hold stiff opposicion
+  Gainst grace and all the faithfull band
+    Which are in her tuision.
+
+  This is the cause of home debates,
+    And much domestick woes,
+  That one may find his houshold mates
+    To be his greatest foes,
+  That with the Wolfe the Lamb may 'bide
+    As free from molestacion,
+  As Saints with sinners, who reside
+    In the same habitacion.
+
+  By reason of the Enmity
+    Between the womans Seed
+  And mans infernall enimy,
+    The Serpent and his breed,
+  The link of consanguinity
+    Could hold true friendship never,
+  Neither hath neare affinity
+    United freinds for ever.
+
+  For scoffing _Ishmael_ will scorn
+    His onely true born brother:
+  _Rebeckahs_ sonns together born
+    Contend with one another,
+  No bond of nature is so strong
+    To cause their hearts to tarry
+  In unity, who do belong
+    To masters so contrary.
+
+  The wicked ordinarily
+    Gods dearest children hate,
+  And therfore seek (though groundlesly)
+    Their credits to abate,
+  And though their words and works do show
+    No colour of offences
+  Yet are their hearts most (they trow)
+    For all their good pretences.
+
+  And those that strongest grace attain,
+    Whereby sin is vanquished,
+  By Sathan and his cursed train
+    Are most contraried;
+  Because by such the Serpent feeles,
+    His head to be most bruised,
+  He turnes and catches at their heeles,
+    By whom he is so used.
+
+  His agents he doth instigate,
+    To vex, oppose, and fret,
+  To slander and calumniate,
+    Those that have scap't his net,
+  Who servants are so diligent,
+    That like to _Kain_ their father
+  They whose works are most excellent
+    They mischiefe will the rather.
+
+  Yet there are of the gracelesse crew
+    Who for some private ends
+  Have sided with prefessors tru
+    As trusty pious friends,
+  But to the times of worldly peace
+    Their friendship was confined.
+  Which when some crosses caus'd to cease
+    The thred of league untwined.
+
+  Such friends unto the _Swallow_ may
+    Be fitly likened,
+  Who all the plesant Summer stay
+    But are in Winter fled:
+  They cannot 'bide their freind to see,
+    In any kind of trouble,
+  So pittyfull (forsooth) they bee
+    That have the art to double.
+
+  Such will be any thing for one
+    Who hath of nothing need,
+  Their freindship stands in word alone,
+    And none at all in deed,
+  How open mouth'd so e're they are,
+    They bee as closely handed,
+  Who will (they know) their service spare,
+    They're his to be commanded.
+
+  Therefore let no true hearted one
+    Reliefe at need expect,
+  From opposits to vertue known,
+    Who can him not afect:
+  For his internall ornaments,
+    Will ever lovely make him
+  Though all things pleasing outward sence
+    Should utterly forsake him.
+
+  In choise of Freinds let such therefore
+    Prefer the godly wise,
+  To whom he may impart the store
+    That in his bosome lies:
+  And let him not perniciously
+    Communicate his favours,
+  To all alike indifferently,
+    Which shewes a mind that wavers.
+
+  Gods children to each other should
+    Most open hearted bee;
+  Who by the same precepts are rul'd,
+    And in one Faith agree,
+  VVho shall in true felicity,
+    Where nothing shall offend them
+  Together dwell eternally,
+    To which I do commend them.
+
+
+
+
+               Another Song exciting to spirituall Mirth.
+
+
+  The Winter being over
+  In order comes the Spring,
+  Which doth green Hearbs discover
+  And cause the Birds to sing;
+  The Night also expired,
+  Then comes the Morning bright,
+  Which is so much desired
+  By all that love the Light;
+  This may learn
+  Them that mourn
+  To put their Griefe to flight.
+  The Spring succeedeth Winter,
+  And Day must follow Night.
+
+  He therefore that sustaineth
+  Affliction or Distresse,
+  Which ev'ry member paineth,
+  And findeth no relesse;
+  Let such therefore despaire not,
+  But on firm Hope depend
+  Whose Griefes immortall are not,
+  And therefore must have end:
+  They that faint
+  With complaint
+  Therefore are too blame,
+  They ad to their afflictions,
+  And amplify the same.
+
+  For if they could with patience
+  A while posesse the minde,
+  By inward Consolacions
+  They might refreshing finde,
+  To sweeten all their Crosses
+  That little time they 'dure;
+  So might they gain by losses,
+  And harp would sweet procure;
+  But if the minde
+  Be inclinde
+  To Vnquietnesse
+  That only may be called
+  The worst of all Distresse.
+
+  He that is melancolly
+  Detesting all Delight,
+  His Wits by sottish Folly
+  Are ruinated quite;
+  Sad Discontent and Murmors
+  To him are insident,
+  Were he posest of Honors,
+  He could not be content:
+  Sparks of joy
+  Fly away,
+  Floods of Cares arise,
+  And all delightfull Mocions
+  In the conception dies.
+
+  But those that are contented
+  However things doe fall,
+  Much Anguish is prevented,
+  And they soon freed from all;
+  They finish all their Labours
+  With much felicity,
+  Theyr joy in Troubles savours
+  Of perfect Piety,
+  Chearfulnesse
+  Doth expresse
+  A setled pious minde
+  Which is not prone to grudging
+  From murmoring refinde.
+
+  Lascivious joy I prayse not,
+  Neither do it allow,
+  For where the same decayes not
+  No branch of peace can grow;
+  For why, it is sinister
+  As is excessive Griefe,
+  And doth the Heart sequester
+  From all good: to be briefe,
+  Vain Delight
+  Passeth quite
+  The bounds of modesty,
+  And makes one apt to nothing
+  But sensuality.
+
+
+
+
+ This song sheweth that God is the strength of his people, whence they
+                       have support and comfort.
+
+
+  My straying thoughts, reduced stay,
+  And so a while retired,
+  Such observacions to survay
+  VVhich memory hath registred,
+  That were not in oblivion dead.
+
+  In which reveiw of mentall store,
+  One note affordeth comforts best,
+  Cheifly to be preferd therfore,
+  As in a Cabinet or Chest
+  One jewell may exceed the rest.
+
+  God is the Rock of his Elect
+  In whom his grace is incoate,
+  This note, my soule did most affect,
+  It doth such power intimate
+  To comfort and corroberate.
+
+  God is a Rock first in respect
+  He shadows his from hurtfull heat,
+  Then in regard he doth protect
+  His servants still from dangers great
+  And so their enimies defeat.
+
+  In some dry desart Lands (they say)
+  Are mighty Rocks, which shadow make,
+  Where passengers that go that way,
+  May rest, and so refreshing take,
+  Their sweltish Wearinesse to slake.
+
+  So in this world such violent
+  Occasions, find we still to mourn.
+  That scorching heat of Discontent
+  VVould all into combustion turn
+  And soon our soules with anguish burn,
+
+  Did not our Rock preserve us still,
+  Whose Spirit, ours animates,
+  That wind that bloweth where it will                          Iohn 3.8
+  Sweetly our soules refrigerates,
+  And so distructive heat abates.
+
+  From this our Rock proceeds likewise,
+  Those living streames, which graciously
+  Releives the soule which scorched lies,
+  Through sence of Gods displeasure high,
+  Due to her for inniquity.
+
+  So this our Rock refreshing yeelds,
+  To those that unto him adhere,
+  Whom likewise mightily he sheilds,
+  So that they need not faint nor fear
+  Though all the world against them were.
+
+  Because he is their strength and tower,
+  Whose power none can equalize.
+  VVhich onely gives the use of power
+  Which justly he to them denies,
+  Who would against his servants rise.
+
+  Not by selfe power nor by might,
+  But by Gods spirit certainly,                                 Zach. 4.
+  Men compasse and attain their right,
+  For what art thou, O mountain high!
+  Thou shalt with valleys, evenly.
+
+  Happy was _Israell_, and why,
+  Jehovah was his Rock alone,                                 Deu. 33.29
+  The _Sword of his Excellency_,
+  _His sheild of Glory_ mighty known,
+  In saving those that are his own.
+
+  Experience of all age shewes,
+  That such could never be dismayd
+  Who did by Faith on God repose,
+  Confessing him their onely ayd,
+  Such were alone in safty stayd.
+
+  One may have freinds, who have a will
+  To further his felicity,
+  And yet be wanting to him still,
+  Because of imbecility,
+  In power and ability.
+
+  But whom the Lord is pleas'd to save,
+  Such he is able to defend,
+  His grace and might no limmits have,
+  And therefore can to all extend
+  Who doe or shall on him depend.
+
+  Nor stands he therefore surely,
+  Whose Freinds most powerfull appeare,
+  Because of mutabillity
+  To which all mortalls subject are,
+  Whose favours run now here, now there.
+
+  But in our Rock and mighty Fort,
+  Of change no shadow doth remain,
+  His favours he doth not Transport
+  As trifles movable and vain,
+  His Love alone is lasting gain.
+
+  Therefore my soule do thou depend,
+  upon that Rock which will not move,
+  When all created help shall end
+  Thy Rock impregnable will prove,
+  Whom still embrace with ardent Love.
+
+
+
+
+                             Another Song.
+
+
+  The Winter of my infancy being over-past
+  Then supposed, suddenly the Spring would hast
+  Which useth every thing to cheare
+  With invitation to recreacion
+  This time of yeare.
+
+  The Sun sends forth his radient beames to warm the ground
+  The drops distil, between the gleams delights abound,
+  _Ver_ brings her mate the flowery Queen,
+  The Groves shee dresses, her Art expresses
+  On every Green.
+
+  But in my Spring it was not so, but contrary,
+  For no delightfull flowers grew to please the eye,
+  No hopefull bud, nor fruitfull bough,
+  No moderat showers which causeth flowers
+  To spring and grow.
+
+  My Aprill was exceeding dry, therfore unkind;
+  Whence tis that small utility I look to find,
+  For when that Aprill is so dry,
+  (As hath been spoken) it doth betoken
+  Much scarcity.
+
+  Thus is my Spring now almost past in heavinesse
+  The Sky of pleasure's over-cast with sad distresse
+  For by a comfortlesse Eclips,
+  Disconsolacion and sore vexacion,
+  My blossom nips.
+
+  Yet as a garden is my mind enclosed fast
+  Being to safety so confind from storm and blast
+  Apt to produce a fruit most rare,
+  That is not common with every woman
+  That fruitfull are.
+
+  A Love of goodnesse is the cheifest plant therin
+  The second is, (for to be briefe) Dislike to sin.
+  These grow in spight of misery,
+  Which Grace doth nourish and cause to flourish
+  Continually.
+
+  But evill mocions, currupt seeds, fall here also
+  whenc springs prophanesse as do weeds where flowers grow
+  VVhich must supplanted be with speed
+  These weeds of Error, Distrust and Terror,
+  Lest woe succeed
+
+  So shall they not molest, the plants before exprest
+  Which countervails these outward wants, & purchase rest
+  Which more commodious is for me
+  Then outward pleasures or earthly treasures
+  Enjoyd would be.
+
+  My little Hopes of worldly Gain I fret not at,
+  As yet I do this Hope retain; though Spring be lat
+  Perhaps my Sommer-age may be,
+  Not prejudiciall, but benificiall
+  Enough for me.
+
+  Admit the worst it be not so, but stormy too,
+  He learn my selfe to undergo more then I doe
+  And still content my self with this
+  Sweet Meditacion and Contemplacion
+  Of heavenly blis,
+
+  VVhich for the Saints reserved is, who persevere
+  In Piety and Holynesse, and godly Feare,
+  The pleasures of which blis divine
+  Neither Logician nor Rhetorician
+
+
+
+
+                             Another Song.
+
+
+  Having restrained Discontent,
+  The onely Foe to Health and Witt,
+  I sought by all meanes to prevent
+  The causes which did nourish it,
+  Knowing that they who are judicious
+  Have alwaies held it most pernicious.
+
+  Looking to outward things, I found
+  Not that which Sorrow might abate,
+  But rather cause them to abound
+  Then any Greife to mittigate
+  Which made me seek by supplicacion
+  Internall Peace and Consolacion
+
+  Calling to mind their wretchednesse
+  That seem to be in happy case
+  Having externall happinesse
+  But therewithall no inward grace;
+  Nor are their minds with knowledg pollisht
+  In such all vertues are abollisht
+
+  For where the mind 's obscure and dark
+  There is no vertu resident,
+  Of goodnesse there remaines no spark;
+  Distrustfullnesse doth there frequent
+  For Ignorance the cause of error
+  May also be the cause of terror
+
+  As doth the Sun-beames beutify
+  The Sky, which else doth dim appeare
+  So Knowledg doth exquisitly
+  The Mind adorn, delight and cleare
+  Which otherwise is most obscure,
+  Full of enormities impure.
+
+  So that their Soules polluted are
+  That live in blockish Ignorance.
+  Which doth their miseries declare
+  And argues plainly that their wants
+  More hurtfull are then outward Crosses
+  Infirmities, Reproach, or Losses.
+
+  Where saving Knowledg doth abide,
+  The peace of Conscience also dwels
+  And many Vertues more beside
+  Which all obsurdities expels,
+  And fils the Soule with joy Celestiall
+  That shee regards not things Terrestiall.
+
+  Sith then the Graces of the Mind
+  Exceeds all outward Happinesse,
+  What sweet Contentment do they find
+  Who are admitted to possesse
+  Such matchlesse Pearles, so may we call them;
+  For Precious is the least of all them.
+
+  VVhich when I well considered
+  My greife for outward crosses ceast,
+  Being not much discouraged
+  Although afflictions still encreast,
+  Knowing right well that Tribulacion
+  No token is of Reprobacion.
+
+
+
+
+                             Another Song.
+
+
+  Excessive worldy Greife the Soule devouers
+  And spoyles the activnesse of all the Powers,
+  Through indisposing them to exercise
+  What should demonstrate their abilities,
+  By practicall improvment of the same
+  Unto the Glory of the givers name.
+  Though Envy wait to blast the Blossoms green
+  Of any Vertu soon as they are seen,
+  Yet none may therfore just occasion take
+  To shun what Vertu manifest should make,
+  For like the Sun shall Vertu be beheld
+  VVhen Clouds of Envy shall be quite dispeld;
+  Though there be some of no disart at all
+  Who no degree in worth can lower fall,
+  Prefer'd before the Verteous whom they taunt
+  Onely because of some apparent want,
+  Which is as if a Weed without defect
+  Before the Damask Rose should have respect,
+  Because the Rose a leafe or two hath lost,
+  And this the Weed of all his parts can boast;
+  Or elce as if a monstrous Clout should be
+  Prefer'd before the purest Lawn to see,
+  Because the Lawn hath spots and this the Clout
+  Is equally polluted thoroughout
+  Therefore let such whose vertu favours merits,
+  Shew their divinly magnanimious spirits
+  By disregarding such their approbacion
+  Who have the worthlesse most in estimacion,
+  For who loves God above all things, not one
+  Who understands not that in him alone
+  All causes that may move affection are,
+  Glimpses wherof his creatures doe declare,
+  This being so, who can be troubled
+  When as his gifts are undervalued,
+  Seeing the giver of all things likewise
+  For want of knowledg many underprise.
+
+
+
+
+                              Another Song
+
+
+  Time past we understood by story
+  The strength of Sin a Land to waste,
+  Now God to manifest his Glory.
+  The truth hereof did let us taste,
+  For many years, this Land appears
+  Of usefull things the Nursery,
+  Refresht and fenc'd with unity.
+
+  But that which crown'd each other Blessing
+  Was evidence of Truth Divine,
+  The Word of Grace such Light expressing,
+  Which in some prudent Hearts did shine,
+  Whose Flame inclines those noble minds
+  To stop the Course of Prophanacion
+  And so make way for Reformation.
+
+  But He that watcheth to devour,
+  This their intent did soon discry,
+  For which he strait improves his power
+  This worthy work to nullify
+  With Sophistry and Tiranny,
+  His agents he forthwith did fill
+  Who gladly execute his will.
+
+  And first they prove by Elocution
+  And Hellish Logick to traduce
+  Those that would put in execucion,
+  Restraint of every known abuse;
+  They seperate and 'sturb the State,
+  And would all Order overthrow,
+  The better sort were charged so.
+
+  Such false Reports did fill all places,
+  Corrupting some of each degree,
+  He whom the highest Title graces
+  From hearing slanders was not free,
+  Which Scruple bred, and put the Head
+  With primest members so at bate
+  Which did the Body dislocate.
+
+  A Lying Spirit mis-informed
+  The common peeple, who suppose
+  If things went on to be reformed
+  They should their ancient Customs lose,
+  And be beside to courses ty'd
+  Which they not yet their Fathers knew,
+  And so be wrapt in fangles new.
+
+  Great multitudes therefore were joyned
+  To Sathans plyant instruments,
+  With mallice, ignorance combined,
+  And both at Truth their fury vents;
+  First Piety as Enimy
+  They persecute, oppose, revile,
+  Then Freind as well as Foe they spoyle.
+
+  The beuty of the Land's abollisht,
+  Such Fabericks by Art contriv'd,
+  The many of them quite demollisht,
+  And many of their homes depriv'd
+  Some mourn for freinds untimely ends,
+  And some for necessaries faint,
+  With which they parted by constraint.
+
+  But from those storms hath God preserved
+  A people to record his praise,
+  Who sith they were therefore reserved
+  Must to the heigth their Spirits raise
+  To magnify his lenity
+  Who safely brought them through the fire
+  To let them see their hearts desire
+
+  Which many faithfull ones deceased
+  With teares desired to behold,
+  Which is the Light of Truth professed
+  Without obscuring shaddowes old,
+  When spirits free, not tyed shall be
+  To frozen Forms long since compos'd,
+  When lesser knowledg was disclos'd.
+
+  VVho are preserv'd from foes outragious,
+  Noteing the Lords unfound-out wayes,
+  Should strive to leave to after-ages
+  Some memorandums of his praise;
+  That others may admiring say
+  Unsearchable his judgments are,
+  As do his works alwayes declare.
+
+
+
+
+                              Meditacions
+
+
+
+
+                         The first Meditacion.
+
+
+    The Morning is at hand, my Soule awake,
+    Rise from the sleep of dull security;
+    Now is the time, anon 'twill be to late,
+    Now hast thou golden opportunity
+  For to behold thy naturall estate
+  And to repent and be regenerate.
+
+    Delay no longer though the Flesh thee tell,
+    Tis time enough hereafter to repent,
+    Strive earnestly such mocions to expell,
+    Remember this thy courage to augment
+  The first fruits God requir'd for sacrifice,
+  The later he esteemed of no price.
+
+    First let's behold our natural estate
+    How dangerous and damnable it is,
+    And thereupon grow to exceeding hate
+    With that which is the onely cause of this;
+  The which is Sin, yea Disobedience
+  Even that which was our first parents offence.
+
+    The reasonable Soule undoubtedly
+    Created was at first free from offence,
+    In Wisdom, Holinesse, and Purity,
+    It did resemble the Divine Essence,
+  Which being lost, the Soule of man became
+  Like to the Serpent, causer of the same.
+
+    The Understanding, Will, Affections cleare,
+    Each part of Soule and Body instantly
+    Losing their purity, corrupted were
+    Throughout as by a loathsom Leprocy
+  The rayes of Vertu were extinguisht quite
+  And Vice usurpeth rule with force and might.
+
+    This sudden change from sanctitude to sin
+    Could but prognosticat a fearfull end,
+    Immediatly the dollour did begin,
+    The Curse that was pronounc'd, none might defend,
+  Which Curse is in this life a part of some,
+  The fulnesse thereof in the life to come.
+
+    The Curse that to the Body common is
+    The sence of Hunger, Thirst, of Sicknes, Pain:
+    The Soules Calamities exceedeth this,
+    A Tast of Hell shee often doth sustain,
+  Rebukes of Conscience, threatning plagues for sin,
+  A world of Torments oft shee hath within.
+
+    Unlesse the Conscience dead and feared be,
+    Then runs the soule in errors manifold,
+    Her danger deep shee can in no wise see,
+    And therefore unto every sin is bold,
+  The Conscience sleeps, the Soule is dead in sin,
+  Nere thinks of Hell untill shee comes therein.
+
+    Thus is the Conscience of the Reprobate,
+    Either accusing unto desperacion,
+    Or elce benummed, cannot instigate
+    Nor put the Soule in mind of reformacion;
+  Both work for ill unto the castaway,
+  Though here they spent their time in mirth and play.
+
+    Yet can they have no sound contentment here,
+    In midst of laughter oft the heart is sad:
+    This world is full of woe & hellish feare
+    And yeelds forth nothing long to make us glad
+  As they that in the state of nature dy
+  Passe but from misery to misery.
+
+    Consider this my soule, yet not despaire,
+    To comfort thee again let this suffice,
+    There is a Well of grace, whereto repaire,
+    First wash away thy foul enormities
+  With teares proceeding from a contrite heart,
+  With thy beloved sins thou must depart.
+
+    Inordinate affections, and thy Will,
+    And carnall wisdom, must thou mortify,
+    For why, they are corrupt, prophane and ill,
+    And prone to nothing but impiety,
+  Yet shalt thou not their nature quite deface,
+  Their ruines must renewed be by grace.
+
+    If that thou canst unfainedly repent,
+    With hatred therunto thy sins confesse,
+    And not because thou fearest punishment
+    But that therby thou didst Gods Laws transgress
+  Resolving henceforth to be circumspect,
+  Desiring God to frame thy wayes direct.
+
+    Each member of thy body thou dost guide,
+    Then exercise them in Gods service most
+    Let every part be throughly sanctifide
+    As a meet Temple for the Holy Ghost;
+  Sin must not in our mortall bodies raign
+  It must expelled be although with pain
+
+    Thou must not willingly one sin detain,
+    For so thou mayst debarred be of blis,
+    Grace with inniquity will not remain,
+    Twixt Christ and Belial no communion is,
+  Therefore be carefull every sin to fly,
+  And see thou persevere in piety.
+
+    So mayst thou be perswaded certainly,
+    The Curse shall in no wise endanger thee,
+    Although the body suffer misery
+    Yet from the second death thou shalt be free;
+  They that are called here to Holinesse
+  Are sure elected to eternall blisse.
+
+    A Taste of blessednesse here shalt thou say,
+    Thy Conscience shall be at Tranquility,
+    And in the Life to com thou shalt enjoy
+    The sweet fruition of the Trinity,
+  Society with Saints then shalt thou have,
+  Which in this life thou didst so often crave.
+
+    Let this then stir thee up to purity,
+    Newnesse of life, and speedy Conversion,
+    To Holinesse and to integrity,
+    Make conscience of impure thoughts unknown
+  Pray in the Spirit with sweet Contemplacion
+  Be vigilant for to avoid Temptacion.
+
+
+
+
+                             The Preamble.
+
+
+  Amid the Oceon of Adversity,
+  Neare whelmed in the Waves of sore Vexation,
+  Tormented with the Floods of Misery,
+  And almost in the Guise of Despairacion,
+  Neare destitute of Comfort, full of Woes,
+  This was her Case that did the same compose:
+
+  At length Jehovah by his power divine,
+  This great tempestious Storm did mittigate.
+  And cause the Son of Righteousnesse to shine
+  Upon his Child that seemed desolate,
+  Who was refreshed, and that immediatly,
+  And Sings as follows with alacrity.
+
+
+
+
+                         The Second Meditacion.
+
+
+    The storm of Anguish being over-blown,
+    To praise Gods mercies now I may have space,
+    For that I was not finally orethrown,
+    But was supported by his speciall grace;
+  The Firmament his glory doth declare,                      Psal. 19. 1
+  Yet over all his works, his mercies are.                  Psal. 145. 9
+
+    The Contemplacion of his mercies sweet,
+    Hath ravished my Soule with such delight
+    Who to lament erst while was onely meet,
+    Doth now determine to put griefe to flight,
+  Being perswaded, hereupon doth rest,
+  Shee shall not be forsaken though distrest.
+
+    Gods Favour toward me is hereby proved,
+    For that he hath not quite dejected me;
+    VVhy then, though crosses be not yet removed
+    Yet so seasoned with pacience they be,
+  As they excite me unto godlinesse,
+  The onely way to endlesse happinesse.
+
+    Wch earthly muckworms can in no wise know
+    Being of the Holy Spirit destitute,
+    They savour onely earthly things below;
+    Who shall with them of saving Grace dispute,
+  Shall find them capable of nothing lesse
+  Though Christianity they do professe.
+
+    Let _Esaus_ porcion fall onto these men,
+    The Fatnesse of the Earth let them possesse
+    No other thing they can desire then,
+    Having no taste of Heavens happinesse,
+  They care not for Gods Countenance so bright,
+  Their Corn and Wine and Oyle is their delight.
+
+    To compasse this and such like is their care,
+    But having past the period of their dayes,
+    Bereft of all but miseries they are,
+    Their sweet delight with mortall life decayes,
+  But godlinesse is certainly great gain,                   1. Tim. 6. 6
+  Immortall blisse they have, who it retain.
+
+    They that are godly and regenerate,
+    Endu'd with saving Knowledg, Faith, and Love,
+    When they a future blisse premeditate,
+    It doth all bitter passion quite remove;
+  Though oft they feel the want of outward things
+  Their heavenly meditacions, comfort brings.
+
+    They never can be quite disconsolate,
+    Because they have the onely Comforter
+    Which doth their minds alway illuminate,
+    And make them fleshy pleasures much abhorr,
+  For by their inward light they plainly see
+  How vain all transitory pleasures bee.
+
+    Moreover, if they be not only voyd
+    Of earthly pleasures and commodities,
+    But oftentimes be greviously annoyd
+    With sundry kinds of great Calammities,
+  Whether it be in Body, Goods, or Name,
+  With pacience they undergo the same.
+
+    And why? because they know and be aware
+    That all things work together for the best,
+    To them that love the Lord and called are,                 Ro. 8.28.
+    According to his purpose; therefore blest
+  Doubtlesse they be, his knowledg that obtain,
+  No Losse may countervail their blessed Gain.
+
+    Which makes them neither murmor nor repine
+    When God is pleasd with Crosses them to try,
+    who out of darknesse caused light to shine,              2 Cor. 4.6.
+    Can raise them Comfort out of Misery
+  They know right well and therefore are content
+  To beare with patience any Chastisment.
+
+    This difference is betwixt the good and bad;
+    When as for sin the godly scourged are,
+    And godly Sorrow moves them to be sad,
+    These speeches or the like they will declare:
+  O will the Lord absent himselfe for ever?
+  Will he vouchsafe his mercy to me never?
+
+    VVhat is the cause I am afflicted so?
+    The cause is evident I do perceive.
+    My Sins have drawn upon me all this woe,
+    The which I must confesse and also leave,
+  Then shall I mercy find undoubtedly,                       Pro. 28.13.
+  And otherwise no true prosperity.
+
+    Whilst sin hath rule in me, in vain I pray,
+    Or if my Soule inniquity affects,
+    If this be true, at tis, I boldly say,
+    The prayer of the wicked, God rejects;                    Pro. 15.8.
+  If in my heart I wickednesse regard
+  How can I hope my prayer shall be heard.                      Psal. 66
+
+    If I repent, here may I Comfort gather,
+    Though in my prayers there be weaknesse much
+    Christ siteth at the right hand of his Father
+    To intercede and make make request for such,               Rom. 8.33
+  Who have attained to sincerity,
+  Though somthing hindered by infirmity.
+
+    I will forthwith abandon and repent,
+    Not onely palpable inniquities,
+    But also all alowance or consent
+    To sinful motions or infirmities;
+  And when my heart and wayes reformed be,
+  God will with-hold nothing that's good from me.              Psal. 84.
+
+    So may I with the _Psalmist_ truly say,
+    Tis good for me that I have been afflicted,
+    Before I troubled was, I went astray,                      Psal. 119
+    But now to godlinesse I am adicted;
+  If in Gods Lawes I had not took delight,
+  I in my troubles should have perisht quite.
+
+    Such gracious speeches usually proceed
+    From such a Spirit that is Sanctifide,
+    Who strives to know his own defects and need
+    And also seekes to have his wants supplide;
+  But certainly the wicked do not so
+  As do their speeches and distempers show.
+
+    At every crosse they murmor, vex and fret,
+    And in their passion often will they say,
+    How am I with Calamities beset!
+    I think they will mee utterly destray,
+  The cause hereof I can in no wise know
+  But that the _Destinies_ will have it so.
+
+    Unfortunate am I and quite forlorn,
+    Oh what disastrous Chance befalleth me!
+    Vnder some hurtfull Plannet I was born
+    That will (I think) my Confusion be,
+  And there are many wickeder then I
+  Who never knew the like adversity.
+
+    These words do breifly show a carnall mind
+    Polluted and corrupt with Ignorance,
+    Where godly Wisdom never yet hath shin'd
+    For that they talk of _Destiny_ or _Chance_;
+  For if Gods Power never can abate,
+  He can dispose of that he did create.
+
+    If God alone the True Almighty be
+    As we beleive, acknowledg, and confesse,
+    Then supream Governor likewise is he
+    Disposing all things, be they more or lesse;
+  The eyes of God in every place do see
+  The good and bad, and what their actions bee.
+
+    The thought hereof sufficeth to abate
+    My heavinesse in great'st extremity,
+    When Grace unto my Soul did intimate
+    That nothing comes by _Chance_ or _Destiny_,
+  But that my God and Saviour knowes of all
+  That either hath or shall to me befall.
+
+    VVho can his servants from all troubles free
+    And would I know my Crosses all prevent,
+    But that he knowes them to be good for me
+    Therefore I am resolv'd to be content,
+  For though I meet with many Contradictions
+  Yet Grace doth alwayes sweeten my Afflictions.
+
+
+
+
+              PUBLICATIONS OF THE AUGUSTAN REPRINT SOCIETY
+
+
+
+
+                         PUBLICATIONS IN PRINT
+
+
+                               1947-1948
+
+  12. Essays on the Stage, selected, with an Introduction by Joseph Wood
+          Krutch.
+
+
+                               1948-1949
+
+  13. Sir John Falstaff (pseud.), _The Theatre_ (1720).
+  14. Edward Moore's _The Gamester_ (1753).
+  15. John Oldmixon's _Reflections on Dr. Swift's Letter to Harley_
+          (1712); and Arthur Mainwaring's _The British Academy_ (1712).
+  16. Nevil Payne's _Fatal Jealousy_ (1673).
+  17. Nicholas Rowe's _Some Account of the Life of Mr. William
+          Shakespeare_ (1709).
+  18. "Of Genius," in _The Occasional Paper_, Vol. III, No. 10 (1719);
+          and Aaron Hill's Preface to _The Creation_ (1720).
+
+
+                               1949-1950
+
+  19. Susanna Centlivre's _The Busie Body_ (1709).
+  20. Lewis Theobold's _Preface to The Works of Shakespeare_ (1734).
+  22. Samuel Johnson's _The Vanity of Human Wishes_ (1749) and Two
+          _Rambler_ papers (1750).
+  23. John Dryden's _His Majesties Declaration Defended_ (1681).
+
+
+                               1950-1951
+
+  26. Charles Macklin's _The Man of the World_ (1792).
+
+
+                               1951-1952
+
+  31. Thomas Gray's _An Elegy Wrote in a Country Church Yard_ (1751); and
+          _The Eton College Manuscript_.
+
+
+                               1952-1953
+
+  41. Bernard Mandeville's _A Letter to Dion_ (1732).
+
+
+                               1953-1954
+
+  43. John Baillie's _An Essay on the Sublime_ (1747).
+  44. Mathias Casimire Sarbiewski's _The Odes of Casimire_, Translated by
+          G. Hils (1646).
+  45. John Robert Scott's _Dissertation on the Progress of the Fine
+          Arts_.
+  46. Selections from Seventeenth-Century Songbooks.
+
+
+                               1954-1955
+
+  49. Two St. Cecilia's Day Sermons (1696-1697).
+  50. Hervey Aston's _A Sermon Before the Sons of the Clergy_ (1745).
+  51. Lewis Maidwell's _An Essay upon the Necessity and Excellency of
+          Education_ (1705).
+  52. Pappity Stampoy's _A Collection of Scotch Proverbs_ (1663).
+  53. Urian Oakes' _The Soveraign Efficacy of Divine Providence_ (1682).
+  54. Mary Davys' _Familiar Letters Betwixt a Gentleman and a Lady_
+          (1725).
+
+
+                               1955-1956
+
+  55. Samuel Say's _An Essay on the Harmony, Variety, and Power of
+          Numbers_ (1745).
+  56. _Theologia Ruris, sive Schola & Scala Naturae_ (1686).
+
+
+                               1956-1957
+
+  61. Elizabeth Elstob's _An Apology for the Study of Northern
+          Antiquities_ (1715).
+  62. _Two Funeral Sermons_ (1635).
+
+
+                               1958-1959
+
+  74. _Seventeenth-Century Tales of the Supernatural._
+  75. John Joyne, _A Journal_ (1679).
+  76. Andre Dacier, _Preface to Aristotle's Art of Poetry_ (1705).
+  77-8. David Hartley, _Various Conjectures on the Perception, Motion,
+          and Generation of Ideas_ (1746).
+
+
+                               1959-1960
+
+  79. William Herbert, Third Earl of Pembroke's _Poems_ (1660).
+  80. [P. Whalley's] _An Essay on the Manner of Writing History_ (1746).
+  82. Henry Fuseli's _Remarks on the Writings and Conduct of J. J.
+          Rousseau_ (1767).
+  83. _Sawney and Colley_ (1742) and other Pope Pamphlets.
+  84. Richard Savage's _An Author to be Lett_ (1729).
+
+
+                               1960-1961
+
+  85-6. _Essays on the Theatre from Eighteenth-Century Periodicals._
+  87. Daniel Defoe, _Of Captain Misson and his Crew_ (1728).
+  88. Samuel Butler, _Poems_.
+  89. Henry Fielding, _Ovid's Art of Love_ (1760).
+  90. Henry Needler, _Works_ (1728).
+
+
+
+
+    William Andrews Clark Memorial Library: University of California
+                      The Augustan Reprint Society
+
+
+
+
+                           _General Editors_
+
+
+  R. C. Boys
+    University of Michigan
+
+  Ralph Cohen
+    University of California, Los Angeles
+
+  Vinton A. Dearing
+    University of California, Los Angeles
+
+  Lawrence Clark Powell
+    Wm. Andrews Clark Memorial Library
+
+
+
+
+                       _Corresponding Secretary_
+
+
+  Mrs. Edna C. Davis
+    Wm. Andrews Clark Memorial Library
+
+
+The Society's purpose is to publish reprints (usually facsimile
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+
+
+                       Publications for 1961-1962
+
+  John Gay, Alexander Pope, and John Arbuthnot, _Three Hours After
+          Marriage_ (1717). Introduction by John Harrington Smith.
+          [double issue]
+  John Norris, _Cursory Reflections Upon a Book Call'd, An Essay
+          Concerning Human Understanding_ (1690). Introduction by Gilbert
+          D. McEwen.
+  An. Collins, _Divine Songs and Meditacions_ (1653). Introduction by
+          Stanley Stewart.
+  _An Essay on the New Species of Writing Founded by Mr. Fielding_
+          (1751). Introduction by Alan D. McKillop.
+  _Hanoverian Ballads._ Selected, with an Introduction, by John J.
+          McAleer.
+
+
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+                _WILLIAM ANDREWS CLARK MEMORIAL LIBRARY_
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+
+
+                          Transcriber's Notes
+
+
+--Illegible characters were reconstructed according to the sense,
+  comparing other online versions where DP proofers remained undecided.
+
+--For illegible words, proofreaders found either a persuasive
+  reconstruction, or a plausible reconstruction supported by other
+  editions.
+
+--Page numbers were omitted: they were unclear or missing on the scans.
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Divine Songs and Meditacions (1653), by
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