Divine Songs and Meditacions (1653) Part 1

Divine Songs and Meditacions (1653).

by Anne Collins.

INTRODUCTION

In 1815, the library of Thomas Park, which had already pa.s.sed 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 a.s.sociates published an anthology of "Old Books in English Literature, Revived,"

edited by Sir Egerton Brydges and ent.i.tled _Rest.i.tuta_. Brydges, who acknowledged the help of Park in editing the four volume work,[2]

reprinted long pa.s.sages from the _Songs and Meditacions_. By mid-century, the book had pa.s.sed 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 pa.s.sages finally anthologized in _Rest.i.tuta_. 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 repet.i.tiousness), 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 G.o.d; 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 G.o.d 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 t.i.tle 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

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 G.o.d 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 Compa.s.sionatnesse of G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d declares the Beauties of his Face, Great Love, rich Mercy, free Eternall Grace.

This time was when the Sonne of Righteousnesse His l.u.s.ter 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 Sc.u.m 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 s.h.i.+ne.

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 G.o.d 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 publis.h.i.+ng 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 G.o.d 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 a.s.sisted 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.