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diff --git a/37867.txt b/37867.txt new file mode 100644 index 0000000..d9078f6 --- /dev/null +++ b/37867.txt @@ -0,0 +1,2237 @@ +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 +reproductions) of rare seventeenth and eighteenth century works. All +income of the Society is devoted to defraying costs of publication and +mailing. + +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. + + + 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. + + + THE AUGUSTAN REPRINT SOCIETY + _WILLIAM ANDREWS CLARK MEMORIAL LIBRARY_ + 2205 West Adams Boulevard, Los Angeles 18, California + + Make check or money order payable to The Regents of the University of + California. + + + + + 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 + +*** END OF THIS PROJECT GUTENBERG EBOOK DIVINE SONGS AND MEDITACIONS *** + +***** This file should be named 37867.txt or 37867.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/7/8/6/37867/ + +Produced by Chris Curnow, Joseph Cooper, Stephen Hutcheson, +and the Online Distributed Proofreading Team at +https://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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