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                      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
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.