 | Divine Songs and Meditacions |  |
2
The Discourse.
You that indeared are to pietie,
And of a gracious disposicion are,
Delighting greatly in sinceritie
As your respects to godly ones declare;
For whose society you only care:
Dain to survay her works that worthlesse seem,
To such as honnest meanings dis-esteem.
And of a gracious disposicion are,
Delighting greatly in sinceritie
As your respects to godly ones declare;
For whose society you only care:
Dain to survay her works that worthlesse seem,
To such as honnest meanings dis-esteem.
But those that in my love I have preferd
Before all creaturs in this world beside,
Me works, I hope, will never dis-regard,
Though some defects herein may be espide;
Which those that have their judgments rectifide:
Can but discern, yet not with scornfull eye,
As their mild censures cheefly testifie.
Before all creaturs in this world beside,
Me works, I hope, will never dis-regard,
Though some defects herein may be espide;
Which those that have their judgments rectifide:
Can but discern, yet not with scornfull eye,
As their mild censures cheefly testifie.
Vnto the publick view of every one
I did not purpose these my lines to send,
Which for my private use were made alone:
Or as I said, if any pious friend
Will once vouchsafe to read them to the end:
Let such conceive if error here they find,
Twas want of Art, not true intent of mind.
I did not purpose these my lines to send,
Which for my private use were made alone:
Or as I said, if any pious friend
Will once vouchsafe to read them to the end:
Let such conceive if error here they find,
Twas want of Art, not true intent of mind.
3
Some may desirous bee to understand
What moved mee, who unskilfull am herein,
To meddle with, and thus to take in hand,
That which I cannot well, end or begin;
But such may first resolve themselves herein,
If they consider, tis not want of skill,
Thats more blame worthy than want of good will
What moved mee, who unskilfull am herein,
To meddle with, and thus to take in hand,
That which I cannot well, end or begin;
But such may first resolve themselves herein,
If they consider, tis not want of skill,
Thats more blame worthy than want of good will
Then know, I cheefly aim that this should bee
Vnto the praise of Gods most blessed name,
For by the mouths of sucking babes doth he,
Reveal his power, and immortall fame;
Permitting Children to extall the same:
When those that were profound, and worldly wise
In ignominious sort did him dispise.
Vnto the praise of Gods most blessed name,
For by the mouths of sucking babes doth he,
Reveal his power, and immortall fame;
Permitting Children to extall the same:
When those that were profound, and worldly wise
In ignominious sort did him dispise.
Next in respect of that I have receiv'd
Is nothing to that some have, I do confesse,
Yet he to whom one Tallent was bequeath'd,
Was cald to strict account, nevertheless;
As well as he that many did possess,
From which I gather, they have no excuse,
Which of ability will make no use.
Is nothing to that some have, I do confesse,
Yet he to whom one Tallent was bequeath'd,
Was cald to strict account, nevertheless;
As well as he that many did possess,
From which I gather, they have no excuse,
Which of ability will make no use.
Moreover this is thirdly in respect
Of some neare Kindred, who survive mee may,
The which perhaps do better works neglect,
Yet this, they may be pleased to survay
Through willingnesse to heare what I could say,
VVhereby they may bee haply drawn to look,
And read the Scriptures touched in this book.
Of some neare Kindred, who survive mee may,
The which perhaps do better works neglect,
Yet this, they may be pleased to survay
Through willingnesse to heare what I could say,
VVhereby they may bee haply drawn to look,
And read the Scriptures touched in this book.
4
And lastly in regard of any one,
VVho may by accident hereafter find,
This, though to them the Auther bee unknown,
Yet seeing here, the image of her mind;
They may conjecture how she was inclin'd:
And further note, that God doth Grace bestow,
Vpon his servants, though hee keeps them low.
VVho may by accident hereafter find,
This, though to them the Auther bee unknown,
Yet seeing here, the image of her mind;
They may conjecture how she was inclin'd:
And further note, that God doth Grace bestow,
Vpon his servants, though hee keeps them low.
Even in my Cradle did my Crosses breed,
And so grew up with me, unto this day,
Whereof variety of Cares proceed,
Which of my selfe, I never could alay,
Nor yet their multiplying brood destray,
For one distemper could no sooner dy,
But many others would his roome supply,
And so grew up with me, unto this day,
Whereof variety of Cares proceed,
Which of my selfe, I never could alay,
Nor yet their multiplying brood destray,
For one distemper could no sooner dy,
But many others would his roome supply,
Yea like the messengers of Iob, they hast,
One comes before another can be gon,
All mocions of delight were soon defast,
Finding no matter for to feed upon,
They quickly were disperced every one,
Whereat my minde it self, would much torment,
Vpon the rack of restless discontent.
One comes before another can be gon,
All mocions of delight were soon defast,
Finding no matter for to feed upon,
They quickly were disperced every one,
Whereat my minde it self, would much torment,
Vpon the rack of restless discontent.
The summers day, though chearfull in it selfe,
Was wearisom, and tedious, unto me,
As those that comfort lack, content or health,
To credit this may soon'st perswaded be,
For by experience truth hereof they see,
Now if the summers day, cause no delight,
How irksome think you was the winters night.
Was wearisom, and tedious, unto me,
As those that comfort lack, content or health,
To credit this may soon'st perswaded be,
For by experience truth hereof they see,
Now if the summers day, cause no delight,
How irksome think you was the winters night.
5
'Twere to no end, but altogether vain,
My several crosses namely to express,
To rub the scar would but encrease the pain,
And words of pitty would no griefe release,
But rather aggrevate my heaviness
Who ever chose my crosses to conseale
Till to my griefe they would themselves reveale
My several crosses namely to express,
To rub the scar would but encrease the pain,
And words of pitty would no griefe release,
But rather aggrevate my heaviness
Who ever chose my crosses to conseale
Till to my griefe they would themselves reveale
So (to be briefe) I spent my infantcy,
And part of freshest yeares as hath been sayd
Partaking then of nothing cheerfully
Being through frailty apt to be affraid,
And likely still distempered or dismaid,
Through present sence of some calamity,
Or preconceipt of future misery.
And part of freshest yeares as hath been sayd
Partaking then of nothing cheerfully
Being through frailty apt to be affraid,
And likely still distempered or dismaid,
Through present sence of some calamity,
Or preconceipt of future misery.
But as the longest winter hath an end
So did this fruitlesse discontent expire,
And God in mercy some refreshing send,
whereby I learn'd his goodnesse to admire,
And also larger blessings to desire:
For those that once, have tasted grace indeed,
Will thirst for more, and crave it till they speed.
So did this fruitlesse discontent expire,
And God in mercy some refreshing send,
whereby I learn'd his goodnesse to admire,
And also larger blessings to desire:
For those that once, have tasted grace indeed,
Will thirst for more, and crave it till they speed.
But that I may proceed method call,
When first the restlesse wanderings of my minde,
Began to settle and resolve with all
No more to bee disturb'd with every winde
It such a pleasing exercise did finde,
Which was to ponder what Worth ech day,
The sense of Heareing should to it convay.
When first the restlesse wanderings of my minde,
Began to settle and resolve with all
No more to bee disturb'd with every winde
It such a pleasing exercise did finde,
Which was to ponder what Worth ech day,
The sense of Heareing should to it convay.
6
But liveing where profanenesse did abound,
VVhere little goodnesse might be seen or heard;
Those consolacions, could be but unsound
Haveing to godlinesse no great regard:
Because that of the means I was debard,
Through ignorance of better exercise
I then delighted plesant histories
VVhere little goodnesse might be seen or heard;
Those consolacions, could be but unsound
Haveing to godlinesse no great regard:
Because that of the means I was debard,
Through ignorance of better exercise
I then delighted plesant histories
Whereof the most part were but fain'd I knew
Which not-with-standing I no whit dispiled,
Imagining although they were not true,
They were convenient being moralized;
Such vanities I then too highly prised:
But when profane discourses pleasd mee best
Obscenities I allwaies did detest.
Which not-with-standing I no whit dispiled,
Imagining although they were not true,
They were convenient being moralized;
Such vanities I then too highly prised:
But when profane discourses pleasd mee best
Obscenities I allwaies did detest.
But all this while, the sumes of vanities
Did interpose betwen my soules week sight,
And heavenly blisse, devine felicities;
Vntill that morning starr so matchlesse bright
The Sun of righteousnesse reveald his light
Vnto my soule, which sweet refreshings brings,
Because he coms with healing in his wings.
Did interpose betwen my soules week sight,
And heavenly blisse, devine felicities;
Vntill that morning starr so matchlesse bright
The Sun of righteousnesse reveald his light
Vnto my soule, which sweet refreshings brings,
Because he coms with healing in his wings.
Whose blessed beames my mind eradiates
And makes it sensible of pietie,
And so by consequence communicates
Celestiall health to ev'ry faculty:
Expeling palpable obscurity;
Which made my soule uncapable of grace,
Which now she much desires for to imbrace.
And makes it sensible of pietie,
And so by consequence communicates
Celestiall health to ev'ry faculty:
Expeling palpable obscurity;
Which made my soule uncapable of grace,
Which now she much desires for to imbrace.
7
Perceiving well that nothing can afford
Her either finall rest, or full content,
But saveing Graces, and Gods holy word,
Which is a means those Graces to augment;
VVith Praier, and the blessed Sacrament:
VVhich means with reverence my soul affects
And former pleasing vanities rejects.
Her either finall rest, or full content,
But saveing Graces, and Gods holy word,
Which is a means those Graces to augment;
VVith Praier, and the blessed Sacrament:
VVhich means with reverence my soul affects
And former pleasing vanities rejects.
Together with unnecesary griefe,
VVhose ill effects can hardly bee exprest,
For certainly it argues unbeleife
Which hinders many from eternall rest,
who do not seek in time to be redrest;
Therefore I would establish inward peace,
How-ever out-ward crosses doe increase.
VVhose ill effects can hardly bee exprest,
For certainly it argues unbeleife
Which hinders many from eternall rest,
who do not seek in time to be redrest;
Therefore I would establish inward peace,
How-ever out-ward crosses doe increase.
If cross disgrace or dismall accident,
Indignity or loss, befalleth mee,
Immediatly distempers to prevent,
I cald to mind how all things orderd bee,
Appointed, and disposed, as we see.
By Gods most gracious providence, which is,
I am perswaded, for the good of his.
Indignity or loss, befalleth mee,
Immediatly distempers to prevent,
I cald to mind how all things orderd bee,
Appointed, and disposed, as we see.
By Gods most gracious providence, which is,
I am perswaded, for the good of his.
Yet am I not so firm I must confess
But many times discomforts will intru'd,
VVhich oft prevailes to hinder quietness,
And by that means, some sorrows are reneu'd:
VVhich hope will help mee quickly to exclu'd:
So though distress continue for a night,
Yet joy returneth by the morning light.
But many times discomforts will intru'd,
VVhich oft prevailes to hinder quietness,
And by that means, some sorrows are reneu'd:
VVhich hope will help mee quickly to exclu'd:
So though distress continue for a night,
Yet joy returneth by the morning light.
8
VVith confidence these favours will increase
My soule hath recolected all her powers,
To praise the auther of this blissfull peace,
VVhich no untimely crosse event devouers;
So permanent are the celestiall Flowers:
Those graces which are ever conversent,
VVhere holyness combinds with true content.
My soule hath recolected all her powers,
To praise the auther of this blissfull peace,
VVhich no untimely crosse event devouers;
So permanent are the celestiall Flowers:
Those graces which are ever conversent,
VVhere holyness combinds with true content.
O! what trancendant ravishing delights
VVhat bliss unspeakable they doe posesse,
VVhose merth to holy praises them excites,
And cheers them to go on, in godlynesse,
The very quintisence of happinesse,
As is attainable, or may be had
In this life present, which were elce but bad.
VVhat bliss unspeakable they doe posesse,
VVhose merth to holy praises them excites,
And cheers them to go on, in godlynesse,
The very quintisence of happinesse,
As is attainable, or may be had
In this life present, which were elce but bad.
There is a kind of counterset content,
VVherwith some are deceivd, tis to be feard,
VVho think they need not sorrow, or lament,
Being to sensuall pleasures so indeard;
VVhose minds are stupid, & their concience ceard
Elce might they see all Earthly delectacion,
To be but vanity, and hearts vexacion.
VVherwith some are deceivd, tis to be feard,
VVho think they need not sorrow, or lament,
Being to sensuall pleasures so indeard;
VVhose minds are stupid, & their concience ceard
Elce might they see all Earthly delectacion,
To be but vanity, and hearts vexacion.
To lightning, carnall merth we may compare,
For as a flash it hastes and soon is gon,
Foretelling of a Thunder clap of care,
It also blastes the heart it lighteth on;
Makes it to goodnesse, senceless as a ston:
Disabling every part, and faculty,
Of soul and body unto piety.
For as a flash it hastes and soon is gon,
Foretelling of a Thunder clap of care,
It also blastes the heart it lighteth on;
Makes it to goodnesse, senceless as a ston:
Disabling every part, and faculty,
Of soul and body unto piety.
9
But sacred joy is like the Sunnes clear light,
VVhich may with clouds, be sometimes overcast,
Yet breaks it forth anon, and shines more bright,
VVhose lively force continually doth last;
And shews most Orient, when a storm is past:
So true delight may bee eclips'd we see,
But quite extinguisht, can it never bee.
VVhich may with clouds, be sometimes overcast,
Yet breaks it forth anon, and shines more bright,
VVhose lively force continually doth last;
And shews most Orient, when a storm is past:
So true delight may bee eclips'd we see,
But quite extinguisht, can it never bee.
So now I will go on with my Discourse,
VVhen knowledg, plesant to my soul became,
Unto Gods word, I often had recourse,
Being informed rightly that the same;
VVould bee as fuell to encreace the flame
Of holy Zeal, which must with knowledg dwell,
For without other, neither can do well,
VVhen knowledg, plesant to my soul became,
Unto Gods word, I often had recourse,
Being informed rightly that the same;
VVould bee as fuell to encreace the flame
Of holy Zeal, which must with knowledg dwell,
For without other, neither can do well,
Then sought I carefully to understand,
The grounds of true Religon, which impart
Divine Discreshion, which goes far beyand,
All civill policy or humane Art;
VVhich sacred principles I got by heart:
VVhich much enabled me to apprehend,
The sence of that whereto I shall attend.
The grounds of true Religon, which impart
Divine Discreshion, which goes far beyand,
All civill policy or humane Art;
VVhich sacred principles I got by heart:
VVhich much enabled me to apprehend,
The sence of that whereto I shall attend.
First touching God, there is one God I know,
who hath his being of himself alone.
The fountain whence all stream of goodnesse flow
But body parts, or passions hath he none;
And such a Diety there is but one;
Eternal, Infinite, alone is hee,
One perfect Silence, distinct Persons Three.
who hath his being of himself alone.
The fountain whence all stream of goodnesse flow
But body parts, or passions hath he none;
And such a Diety there is but one;
Eternal, Infinite, alone is hee,
One perfect Silence, distinct Persons Three.
10
The first whereof for order, is the Father,
The Glorious Fountain of the Trinity,
Having his being, nor begining neither
Of no one but himselfe, undoubtedly;
Begets his Sonne, from all eternity,
And with his Sonne, the Holy-Ghost forth sends
From ever-lasting which for aye extends.
The Glorious Fountain of the Trinity,
Having his being, nor begining neither
Of no one but himselfe, undoubtedly;
Begets his Sonne, from all eternity,
And with his Sonne, the Holy-Ghost forth sends
From ever-lasting which for aye extends.
The Sonne, the second Glorious person is,
For Power, Substance, and Eternity,
Alone as is the Father, who it is,
Of whom he hath his being, too, only;
Yea the whole being of his Father, by
A Sacred and Eternall Genneracion,
A mistrey past all imaginacion.
For Power, Substance, and Eternity,
Alone as is the Father, who it is,
Of whom he hath his being, too, only;
Yea the whole being of his Father, by
A Sacred and Eternall Genneracion,
A mistrey past all imaginacion.
In Trinity the Holy-Ghost is third,
Proceeding and so sent forth equally,
Both from the father & the son or word,
Being of their Power, Substance, Magisty;
And thus distinguished are the Trinity:
By whom were all things made, that ever were,
And by whose Providence preserved are.
Proceeding and so sent forth equally,
Both from the father & the son or word,
Being of their Power, Substance, Magisty;
And thus distinguished are the Trinity:
By whom were all things made, that ever were,
And by whose Providence preserved are.
VVhat hath been sayd of God shall now suffice,
Of whom I frame no Image in my mind,
But I conceive him by his properties,
Hee is incomprehensible I find;
Filling all places, in no place confind;
I will therefore his wondrous works admire,
Not vainly after secret things inquire.
Of whom I frame no Image in my mind,
But I conceive him by his properties,
Hee is incomprehensible I find;
Filling all places, in no place confind;
I will therefore his wondrous works admire,
Not vainly after secret things inquire.
11
Next unto God, my selfe I sought to know,
A thing not so facile, as some suppose,
But that I may the faster forward goe,
I leave to speak, what may bee said of those,
And haste to that I purpose to disclose:
VVhich being well considered may convert,
To lowest thoughts, the proudest haughty heart.
A thing not so facile, as some suppose,
But that I may the faster forward goe,
I leave to speak, what may bee said of those,
And haste to that I purpose to disclose:
VVhich being well considered may convert,
To lowest thoughts, the proudest haughty heart.
Touching my selfe and others I conceive,
That all men are by nature dead in sin,
And Sathans slaves; not able to receive,
The things of God, which brings true comfort in:
Good accions still they faile in managing;
But apt they are to every vanity,
As vowed servants to inniquity.
That all men are by nature dead in sin,
And Sathans slaves; not able to receive,
The things of God, which brings true comfort in:
Good accions still they faile in managing;
But apt they are to every vanity,
As vowed servants to inniquity.
Doe but observe the carnallist how he
Neglects all calings, fitt to be profest,
Waits all occasions, ill implyd to be,
Consumes his wealth, deprives himself of rest;
To please that darling sinn that likes him best:
Iudg what a hellish bondage he is in,
That's Sathans slave, and servant unto sin;
Neglects all calings, fitt to be profest,
Waits all occasions, ill implyd to be,
Consumes his wealth, deprives himself of rest;
To please that darling sinn that likes him best:
Iudg what a hellish bondage he is in,
That's Sathans slave, and servant unto sin;
As all men in the state of nature be,
And have been ever since mans wofull fall,
Who was created first, from bondage free,
Untill by sinn he thrust himself in thrall;
By whose transgression we were stained all,
Not only all men but all parts of man,
Corrupted was: since sin to reign began.
And have been ever since mans wofull fall,
Who was created first, from bondage free,
Untill by sinn he thrust himself in thrall;
By whose transgression we were stained all,
Not only all men but all parts of man,
Corrupted was: since sin to reign began.
12
The Soul who did her makers Image bear,
Which made her amiable fair and bright,
Right Orient and illustrious to appear,
To his omniscient eye and pure sight,
Who doth the inward Purity delight,
Lost all her beauty, once so excellent,
As soon as unto sinn she did consent.
Which made her amiable fair and bright,
Right Orient and illustrious to appear,
To his omniscient eye and pure sight,
Who doth the inward Purity delight,
Lost all her beauty, once so excellent,
As soon as unto sinn she did consent.
The eye of understanding was so bleared,
That no spirituall thing it could behold,
The will corrupted, and the concience ceared,
And all th'affections were to goodness cold,
But hot to evill, not to be contrould;
The members of the body then proceeds
As instruments to execute bad deeds.
That no spirituall thing it could behold,
The will corrupted, and the concience ceared,
And all th'affections were to goodness cold,
But hot to evill, not to be contrould;
The members of the body then proceeds
As instruments to execute bad deeds.
But see what was the consequence of this,
The curse of God which did the fault ensue,
Thus man by sin deprived was of bliss,
The thoughts hereof might cause us to eschew
That bitter root whence all our sorrows grew:
Sickness of body, and distresse of mind,
With all afflictions layd upon mankind.
The curse of God which did the fault ensue,
Thus man by sin deprived was of bliss,
The thoughts hereof might cause us to eschew
That bitter root whence all our sorrows grew:
Sickness of body, and distresse of mind,
With all afflictions layd upon mankind.
Whether in body goods or name it be,
And which is worce, the soules p'rplexity,
Whose concience is awake, from deadnesse free
When she considers what felicity,
She hath exchang'd for endlesse misery;
Can but torment her selfe with bootlesse care,
Fore-see-ing that her pains eternall are.
And which is worce, the soules p'rplexity,
Whose concience is awake, from deadnesse free
When she considers what felicity,
She hath exchang'd for endlesse misery;
Can but torment her selfe with bootlesse care,
Fore-see-ing that her pains eternall are.
13
If this be so, the vilest liveing creature
Is in a better case then man; for why?
When this life ends with such by course of nature,
There with is ended all his misery;
But man tormented is eternally;
Twere so, but that our God we gracious find,
Who sent a Saviour to restore mankind.
Is in a better case then man; for why?
When this life ends with such by course of nature,
There with is ended all his misery;
But man tormented is eternally;
Twere so, but that our God we gracious find,
Who sent a Saviour to restore mankind.
The second person of the Trinity,
The only Son of God omnipotent,
Who being God from all eternity,
To take our nature freely did assent,
With all afflictons thereto insident:
In all things, like to other men was he,
Save that from sins he still remained free.
The only Son of God omnipotent,
Who being God from all eternity,
To take our nature freely did assent,
With all afflictons thereto insident:
In all things, like to other men was he,
Save that from sins he still remained free.
So that two whole and perfect natures were,
In the same person joyned really.
And neither of them both, confounded are,
Nor doth the Humane of it selfe rely;
But it subsisteth in the Deity,
Nor can these natures seperated be,
Both perfect God, and perfect man was he.
In the same person joyned really.
And neither of them both, confounded are,
Nor doth the Humane of it selfe rely;
But it subsisteth in the Deity,
Nor can these natures seperated be,
Both perfect God, and perfect man was he.
This much touching our Saviours person; Now,
His Offices we ought to know likewise,
And what he hath performd for us, and how
He freed us from the foresaid miseries,
And how God's dreadfull wrath he satisfies;
His Offices shall briefly named be,
A Priest, a Prophet, and a King, is he.
His Offices we ought to know likewise,
And what he hath performd for us, and how
He freed us from the foresaid miseries,
And how God's dreadfull wrath he satisfies;
His Offices shall briefly named be,
A Priest, a Prophet, and a King, is he.
14
A Priest, for that he hath for mans transgression
Full satisfaction made to God the father,
And likewise makes continuall intercession
For those who to his fould he means to gather;
Or to eternall heavenly mancions, rather:
The means wherby Gods wrath he satisfies,
Was his obedience and his sacrifice.
Full satisfaction made to God the father,
And likewise makes continuall intercession
For those who to his fould he means to gather;
Or to eternall heavenly mancions, rather:
The means wherby Gods wrath he satisfies,
Was his obedience and his sacrifice.
The Law of God he perfectly fulfild,
VVith full obedience and integrity,
As God had pre-ordained, then did he yeild
A painfull ignominious death to dy,
The wrath of God appeased was thereby,
Which in full measure came upon him then,
Even what was due unto the sins of men.
VVith full obedience and integrity,
As God had pre-ordained, then did he yeild
A painfull ignominious death to dy,
The wrath of God appeased was thereby,
Which in full measure came upon him then,
Even what was due unto the sins of men.
A Prophet to instruct his Church he is,
Which doth him honour by sinceare profession,
His Spirit qualifies the hearts of his,
And makes them pliable to such profession,
His word doth take when grace shall have possession,
For by the word no good efect is wrought
But where the heart is by Gods spirit taught.
Which doth him honour by sinceare profession,
His Spirit qualifies the hearts of his,
And makes them pliable to such profession,
His word doth take when grace shall have possession,
For by the word no good efect is wrought
But where the heart is by Gods spirit taught.
Our Saviour is a King undoubtedly,
Although he seemes to have no Kingdoms here,
Yet in their hearts he means to Glorify,
A Kingdome he erects of grace, and there
Hee raignes, and by his spirit rule doth beare,
But here appears his machlesse dignity
Hee King of Glory is Eternally.
Although he seemes to have no Kingdoms here,
Yet in their hearts he means to Glorify,
A Kingdome he erects of grace, and there
Hee raignes, and by his spirit rule doth beare,
But here appears his machlesse dignity
Hee King of Glory is Eternally.
15
For when he by his death had finished
The work of our redemcion, freed from paines,
He took his body that before was dead,
With all that to a perfect man pertaines;
With which he gloriously ascends and reignes:
At the right hand of God he doth remain
Vntill to Iudgment he returns again.
The work of our redemcion, freed from paines,
He took his body that before was dead,
With all that to a perfect man pertaines;
With which he gloriously ascends and reignes:
At the right hand of God he doth remain
Vntill to Iudgment he returns again.
Christs sufferings are sufficient for to free,
All men from wo and endlesse misery,
But all men have not faith, and therfore be,
Vnlikely to have benefit thereby,
For it is Faith with which we must apply,
The merrits of our blessed Redeemer
And to our selves each in particuler.
All men from wo and endlesse misery,
But all men have not faith, and therfore be,
Vnlikely to have benefit thereby,
For it is Faith with which we must apply,
The merrits of our blessed Redeemer
And to our selves each in particuler.
Faith is a Grace which doth the soul refine,
Wrought by the Holy-Ghost in contrite hearts,
And grounded on Gods Promises divine,
Things superexcellent this same imparts,
To those that have it planted in their hearts:
But ere this faith is wrought, the heart must be,
Made capable of it, in some degree.
Wrought by the Holy-Ghost in contrite hearts,
And grounded on Gods Promises divine,
Things superexcellent this same imparts,
To those that have it planted in their hearts:
But ere this faith is wrought, the heart must be,
Made capable of it, in some degree.
First God doth take the hammer of his Law,
And breaks the heart which he for Grace will fitt
Then the seduced soul is brought in aw,
And doth immediatly it selfe submitt,
When sight of sinne, and sorrowing for it,
Hath wrought humility, a vertu rare
VVhich truly doth the soul for Grace prepare.
And breaks the heart which he for Grace will fitt
Then the seduced soul is brought in aw,
And doth immediatly it selfe submitt,
When sight of sinne, and sorrowing for it,
Hath wrought humility, a vertu rare
VVhich truly doth the soul for Grace prepare.
16
The Law of God is most exact and pure
Requireing of us perfect holinesse,
To which is life eternall promis'd sure,
But curses unto them that it transgresse,
Whether by frailty or by wilfullnesse;
Though none but Christ, and Adam ere his fall
Could keep this Law, yet it may profit all.
Requireing of us perfect holinesse,
To which is life eternall promis'd sure,
But curses unto them that it transgresse,
Whether by frailty or by wilfullnesse;
Though none but Christ, and Adam ere his fall
Could keep this Law, yet it may profit all.
For here we may perceive how much we fail,
VVithall what danger we incur thereby,
Then if we can our own defects bewail,
We may for succur to our Saviour fly,
Whose Righteousnesse will all our wants supply:
Then here are Rules set down for Gods Elect
Whereby they will their course of life direct.
VVithall what danger we incur thereby,
Then if we can our own defects bewail,
We may for succur to our Saviour fly,
Whose Righteousnesse will all our wants supply:
Then here are Rules set down for Gods Elect
Whereby they will their course of life direct.
This Law by Gods most skilfull Hand was wrot,
And placed in two Tables orderly,
Shewing what's to be done, and what is not;
Withall what good or evill coms thereby,
In Ten Commandements so distinctly,
Wherewith as with a Touch stone try we may,
How we offend our God, or him obay.
And placed in two Tables orderly,
Shewing what's to be done, and what is not;
Withall what good or evill coms thereby,
In Ten Commandements so distinctly,
Wherewith as with a Touch stone try we may,
How we offend our God, or him obay.
They sin against the first who think or say,
As doth the fool, there is no God at all,
So they that through profanenesse disobay,
And want of knowledg is a breach not small,
Who loves or fears a creature most of all,
And puts trust therein and seeks there-to
Makes that their God, and so break this they do.
As doth the fool, there is no God at all,
So they that through profanenesse disobay,
And want of knowledg is a breach not small,
Who loves or fears a creature most of all,
And puts trust therein and seeks there-to
Makes that their God, and so break this they do.
17
The second violated is by those
That Images erect, or them adore,
By such also who in devocion goes
To Saint or Angell, succor to implore,
VVho set by superstisious Reliques store,
And worship God after mens fantasies,
And not as he commands, breaks this likewise
That Images erect, or them adore,
By such also who in devocion goes
To Saint or Angell, succor to implore,
VVho set by superstisious Reliques store,
And worship God after mens fantasies,
And not as he commands, breaks this likewise
When those that seem religious prove profane,
Gods name is much dishonoured therby;
Even so likewise their error is the same,
Who use his word, or works, or Titles high,
For evill ends, or elce unreverently:
By witchcraft, cursing, swearing, blasphemy,
This violated is undoubtedly.
Gods name is much dishonoured therby;
Even so likewise their error is the same,
Who use his word, or works, or Titles high,
For evill ends, or elce unreverently:
By witchcraft, cursing, swearing, blasphemy,
This violated is undoubtedly.
Whoso by preparation doth not fit
Himselfe to keep the Sabbath, breaks the same,
As those that holy exercise omit,
Or come thereto only for fear of blame,
Nor have delight or profit by the same;
So it is broke by carnall recreations,
By worldly works, by speech, or cogitacions.
Himselfe to keep the Sabbath, breaks the same,
As those that holy exercise omit,
Or come thereto only for fear of blame,
Nor have delight or profit by the same;
So it is broke by carnall recreations,
By worldly works, by speech, or cogitacions.
When that inferiors disobedient are,
Vngratefull, stubborn, fancy, impudent,
Fayling in reverence, love, respective care,
To their superiors, bating Government,
Such grosly break this Fift Commandement:
As those superiors whose bad Disciplin
Or ill example, makes inferiors sin.
Vngratefull, stubborn, fancy, impudent,
Fayling in reverence, love, respective care,
To their superiors, bating Government,
Such grosly break this Fift Commandement:
As those superiors whose bad Disciplin
Or ill example, makes inferiors sin.
18
This is transgrest by murther, or debate,
By being mindfull of revenge likewise,
By sinfull anger, envy, malice, hate:
By vexing words, and scornfull mockeries,
Which are occasions of extreamities,
Distresse of mind, heart-griefe, perplexity,
And life hath often prejudice thereby,
By being mindfull of revenge likewise,
By sinfull anger, envy, malice, hate:
By vexing words, and scornfull mockeries,
Which are occasions of extreamities,
Distresse of mind, heart-griefe, perplexity,
And life hath often prejudice thereby,
All thoughts impure this Cōmandment breaks,
So lewd pastimes, light gesture, wanton lookes,
Wearing apparell contrary to Sex,
Ill company, vain talk, lacivious books.
And all that may entice like baites or hooks,
To Fornication or Adultery,
VVhich breakes this Precept most apparently.
So lewd pastimes, light gesture, wanton lookes,
Wearing apparell contrary to Sex,
Ill company, vain talk, lacivious books.
And all that may entice like baites or hooks,
To Fornication or Adultery,
VVhich breakes this Precept most apparently.
This is transgrest by any kind of stealing,
By covering our nighbours goods also,
By fraud oppression, or deceitfull dealing,
By not disposing well of that we ow,
Refusing honest works to undergoe,
By being not content with our estate,
Not helping those we should commiserate.
By covering our nighbours goods also,
By fraud oppression, or deceitfull dealing,
By not disposing well of that we ow,
Refusing honest works to undergoe,
By being not content with our estate,
Not helping those we should commiserate.
This violated is by false witnesse bearing;
Likewise by any Lie we break the same,
By raiseing false reports, or gladly hearing
Ill of our nighbour, touching his good name,
By not maintaining his deserved fame,
By speaking truth of him maliciously
And not exhorting him in secresie.
Likewise by any Lie we break the same,
By raiseing false reports, or gladly hearing
Ill of our nighbour, touching his good name,
By not maintaining his deserved fame,
By speaking truth of him maliciously
And not exhorting him in secresie.
19
This is transgrest by lusts, and mocions vain
Though we thereto give no consent at all,
As the rebellion of the flesh, or stain
And blor, we have by sinne Originall,
Corrupsion of our nature we it call;
From which because that no one can be free,
Then all transgressors of the Law must be.
Though we thereto give no consent at all,
As the rebellion of the flesh, or stain
And blor, we have by sinne Originall,
Corrupsion of our nature we it call;
From which because that no one can be free,
Then all transgressors of the Law must be.
Who by the morrall Law beholds his sin
And sees withall ther's left him no defence,
To sorrow therefore now he doth begin,
His Conscience being toucht with lively sence
Of Gods displeasure for his great offence,
Dispairing of salvation, in respect
Of ought that by himselfe he can effect.
And sees withall ther's left him no defence,
To sorrow therefore now he doth begin,
His Conscience being toucht with lively sence
Of Gods displeasure for his great offence,
Dispairing of salvation, in respect
Of ought that by himselfe he can effect.
The curse contain'd in this exquiset Law,
Doth work this sorrow so effectually,
For truly he alone is brought in aw,
Whose Conscience is inform'd of this hereby;
Who breaks but one commandement only
In all his life, and that in coggitacion,
Is not-with-standing subject to damnacion.
Doth work this sorrow so effectually,
For truly he alone is brought in aw,
Whose Conscience is inform'd of this hereby;
Who breaks but one commandement only
In all his life, and that in coggitacion,
Is not-with-standing subject to damnacion.
Thus when the heart is fitted and prepard,
The seeds of Faith forth-with are cast therein,
VVhich in their orders briefly are declard:
The first is when one wearied under sinne,
To feel the wiaght thereof doth now begin
And thereupon acknowledgeth with speed
That of a Saviour much he stands in need:
The seeds of Faith forth-with are cast therein,
VVhich in their orders briefly are declard:
The first is when one wearied under sinne,
To feel the wiaght thereof doth now begin
And thereupon acknowledgeth with speed
That of a Saviour much he stands in need:
20
The second is a vehement desire,
Or ardent longing to participate
Of Christ, and eke his benefits entire
And nothing else can this desire abate,
Consume of limit, quench or mittigate:
As doth the Hart the water brook desire,
So humble Souls a Saviour doth require.
Or ardent longing to participate
Of Christ, and eke his benefits entire
And nothing else can this desire abate,
Consume of limit, quench or mittigate:
As doth the Hart the water brook desire,
So humble Souls a Saviour doth require.
The third is flying to the Throne of grace,
Even from the sentence of the Law so strict,
Which doth profane security deface,
Because that thereby the Conscience is prict,
Which doth the humble man for good afflict
By shewing such the danger of their case,
And for a cuer, sending them to grace.
Even from the sentence of the Law so strict,
Which doth profane security deface,
Because that thereby the Conscience is prict,
Which doth the humble man for good afflict
By shewing such the danger of their case,
And for a cuer, sending them to grace.
Now this is done by fervent supplications,
By constant prayer, most prevailing known,
Exprest with hearty strong ejacculacions,
For Gods especiall grace in him alone,
In the forgivenesse of his sins each one;
And in his prayer, persevear will hee
Vntil the thing peticion'd, granted bee.
By constant prayer, most prevailing known,
Exprest with hearty strong ejacculacions,
For Gods especiall grace in him alone,
In the forgivenesse of his sins each one;
And in his prayer, persevear will hee
Vntil the thing peticion'd, granted bee.
Then God, as he hath promised, will prove
Propicious to the sinner penitent,
And let him feel th'assurance of his Love,
His Favour, Grace, and Mercy Excellent
The which in Christ, appears most emminent:
A lively Faith this full assurance is,
Wrought by Gods Spirit, in the hearts of his.
Propicious to the sinner penitent,
And let him feel th'assurance of his Love,
His Favour, Grace, and Mercy Excellent
The which in Christ, appears most emminent:
A lively Faith this full assurance is,
Wrought by Gods Spirit, in the hearts of his.
21
But there are divers measures or degrees
Of Saving Faith, the least whereof is this,
When he that hath a humble Spirit sees
He cannot feel, his Faith so little is,
As yet the full assurance, inward bliss,
Of the forgivenesse of his sinnes so free,
Yet pardonable findeth them to bee.
Of Saving Faith, the least whereof is this,
When he that hath a humble Spirit sees
He cannot feel, his Faith so little is,
As yet the full assurance, inward bliss,
Of the forgivenesse of his sinnes so free,
Yet pardonable findeth them to bee.
And therefore prayeth they may be pardoned,
And with his heart the same of God requires,
Recals himself, as formerly misled,
Giveing no rest unto his large desires,
His Soul it faints not, nor his Spirit tires,
Although he be delayd yet still he praies,
On God he waites, and for an answer staies.
And with his heart the same of God requires,
Recals himself, as formerly misled,
Giveing no rest unto his large desires,
His Soul it faints not, nor his Spirit tires,
Although he be delayd yet still he praies,
On God he waites, and for an answer staies.
That such a man hath Faith it doth appeare
For these desires doe plainly testifie,
He hath the Spirit of his Saviour dear,
For tis his speciall work or property,
To stir up longings after purity:
Now where his Spirit is there Christ resides,
And where Christ dwels true Faith though weak abides
For these desires doe plainly testifie,
He hath the Spirit of his Saviour dear,
For tis his speciall work or property,
To stir up longings after purity:
Now where his Spirit is there Christ resides,
And where Christ dwels true Faith though weak abides
Of saveing Faith the largest quantity,
Is when a man comes on in Faith untill,
He finds the full assurance happily
Of Gods free mercy, favour, and good will,
To him in Christ, which doth his joy fulfill:
Finding he hath obtained free remission,
And that he's safe in Gods divine tuision.
Is when a man comes on in Faith untill,
He finds the full assurance happily
Of Gods free mercy, favour, and good will,
To him in Christ, which doth his joy fulfill:
Finding he hath obtained free remission,
And that he's safe in Gods divine tuision.
22
This full assurance of his grace and love,
The Lord vouchsafes his servants true who he,
Doth for their inward sanctity approve,
VVhose outward doeings also righteous be,
For such alone the evidence may see,
Of his inheritance, true happinesse,
VVhich for Christs merits sake they shall possesse,
The Lord vouchsafes his servants true who he,
Doth for their inward sanctity approve,
VVhose outward doeings also righteous be,
For such alone the evidence may see,
Of his inheritance, true happinesse,
VVhich for Christs merits sake they shall possesse,
A Christian in his infantcy in grace
Finds not this full assurance usually,
Vntill he hath been practis'd for a space
By sound Repentance with Sincerity:
And finds Gods Love to him abundantly
Then shall his soul this full perswasion see,
VVhich is the strength of Faith or highest degree.
Finds not this full assurance usually,
Vntill he hath been practis'd for a space
By sound Repentance with Sincerity:
And finds Gods Love to him abundantly
Then shall his soul this full perswasion see,
VVhich is the strength of Faith or highest degree.
By Faith in Christ much profit we do gain,
For thereby only are we justifide,
At peace with God free from eternall pain,
And thereby only are we sanctifide,
VVhere faith is, by those friuts, it may be tride:
True faith being by friuts discovered
A barren faith must deeds be false and dead.
For thereby only are we justifide,
At peace with God free from eternall pain,
And thereby only are we sanctifide,
VVhere faith is, by those friuts, it may be tride:
True faith being by friuts discovered
A barren faith must deeds be false and dead.
Now to be justifide, is to be freed,
From gilt and punishment of sin likewise,
To be accepted as for just indeed,
VVith God, whose grace it is that justifies;
And not our works, as vainly some surmise:
But that we may still orderly proceed,
It followeth next how we from sin are freed.
From gilt and punishment of sin likewise,
To be accepted as for just indeed,
VVith God, whose grace it is that justifies;
And not our works, as vainly some surmise:
But that we may still orderly proceed,
It followeth next how we from sin are freed.
23
The sins of those that God will justifie,
Were by Christ's sufferings so abolished.
As that they cannot hurt them finally,
Were they as Scarlet or the Crimson Red
They shall be white as Snow and cleared,
Even by Christs Blood, the w[illeg.] to free was spent
The faithfull, from deserved punishment.
Were by Christ's sufferings so abolished.
As that they cannot hurt them finally,
Were they as Scarlet or the Crimson Red
They shall be white as Snow and cleared,
Even by Christs Blood, the w[illeg.] to free was spent
The faithfull, from deserved punishment.
Now comes to be considered how they may
VVith God, for Perfect just accepted be,
VVho of them-selves by nature (truth to say)
Are in no part from sinnes corruption free,
How such are tane for just, here may we see,
Christs righteousnesse is theirs, by impreccion,
And so esteem'd by gracious acceptacion.
VVith God, for Perfect just accepted be,
VVho of them-selves by nature (truth to say)
Are in no part from sinnes corruption free,
How such are tane for just, here may we see,
Christs righteousnesse is theirs, by impreccion,
And so esteem'd by gracious acceptacion.
The true beleever, benifits are great,
VVhich they by being justifide possesse
For such shall stand be ore Gods judgment seat,
As worthy of Eternall Happinesse,
Even by the merits of Christs Righteousnesse,
For of themselves, they cannot merit ought,
Who are not able to think one good thought.
VVhich they by being justifide possesse
For such shall stand be ore Gods judgment seat,
As worthy of Eternall Happinesse,
Even by the merits of Christs Righteousnesse,
For of themselves, they cannot merit ought,
Who are not able to think one good thought.
Then far from doing any work whereby
They might deserve Salvation on their part,
For God whose only perfect purity,
Will find in our best works no true disart,
But rather matter of our endlesse smart:
For in Christs Blood the Saints wch are most dear
Must wash their Robes before they can be clear.
They might deserve Salvation on their part,
For God whose only perfect purity,
Will find in our best works no true disart,
But rather matter of our endlesse smart:
For in Christs Blood the Saints wch are most dear
Must wash their Robes before they can be clear.
24
Though by good works we do not gain Salvacion
Yet these good Duties that our God requires,
We must perform in this our conversacion,
With all our might, endevours, and desires,
Before this short uncertain time expires,
And at perfection must we allwaies aime,
Though in this life we reach not to the same.
Yet these good Duties that our God requires,
We must perform in this our conversacion,
With all our might, endevours, and desires,
Before this short uncertain time expires,
And at perfection must we allwaies aime,
Though in this life we reach not to the same.
For he that by his Faith is justifide,
It followeth also necessarily,
That such by Faith are likwise Sanctifide,
Corrupcion of our nature is thereby
Disabled so, as that inniquity
No longer rules, being by grace subdude,
Whereby the heart to goodnesse is renude.
It followeth also necessarily,
That such by Faith are likwise Sanctifide,
Corrupcion of our nature is thereby
Disabled so, as that inniquity
No longer rules, being by grace subdude,
Whereby the heart to goodnesse is renude.
Corrupcion of our nature purged is,
By vertue of Christs Precious Blood only
Which when by Saving Faith applyed is,
Serves as a corrasive to mortifie
And kill the power of inniquity,
Whence tis that those who Sanctified bee,
From sins dominion, happily are free.
By vertue of Christs Precious Blood only
Which when by Saving Faith applyed is,
Serves as a corrasive to mortifie
And kill the power of inniquity,
Whence tis that those who Sanctified bee,
From sins dominion, happily are free.
The other part of true Sanctificacion,
Is life or quickenning to holinesse,
And may therefore be called renovacion,
Like a Restorative it doth redresse,
And him revive, that is dead in trespasse;
Tis by the power of Christs Resurrection,
That we are rais'd from sinne to such perfection.
Is life or quickenning to holinesse,
And may therefore be called renovacion,
Like a Restorative it doth redresse,
And him revive, that is dead in trespasse;
Tis by the power of Christs Resurrection,
That we are rais'd from sinne to such perfection.
25
Sanctificacion must be then entire,
Not for the present, perfect in degree,
Yet in respect of parts and true desire,
Each part and power Sanctified must bee,
Although no part from all Corruption's free;
Yet every power must with goodnesse sute,
Though in this life no part be absolute,
Not for the present, perfect in degree,
Yet in respect of parts and true desire,
Each part and power Sanctified must bee,
Although no part from all Corruption's free;
Yet every power must with goodnesse sute,
Though in this life no part be absolute,
Like as a Child new born without defect,
A perfect man he may be sayd to bee,
Because his body's perfect, in respect
Of parts, though not in stature or degree
Of grouth, untill of perfect age he bee:
So have the faithfull imperfections some,
Till to a perfect age in Christ they come.
A perfect man he may be sayd to bee,
Because his body's perfect, in respect
Of parts, though not in stature or degree
Of grouth, untill of perfect age he bee:
So have the faithfull imperfections some,
Till to a perfect age in Christ they come.
The graces of the Spirit will appeare,
And spring up in his heart thats Sanctifide,
And these the fruits of Righteousnesse will beare
Which in his conversacion are discride,
These graces hath he that is Sanctifide,
A detestacion of inniquity,
And love to goodnesse, Zeale and Purity,
And spring up in his heart thats Sanctifide,
And these the fruits of Righteousnesse will beare
Which in his conversacion are discride,
These graces hath he that is Sanctifide,
A detestacion of inniquity,
And love to goodnesse, Zeale and Purity,
Whereof Repentance blessedly proceeds,
Which is endeavour, purpose or intent
To leave all sin which causefull sorrows breeds
And not to give allowance or consent
To break Gods Law, or least Commandement:
But ever walk exactly there-unto,
Though to the flesh it seemes too much to doe.
Which is endeavour, purpose or intent
To leave all sin which causefull sorrows breeds
And not to give allowance or consent
To break Gods Law, or least Commandement:
But ever walk exactly there-unto,
Though to the flesh it seemes too much to doe.
26
So that continuall combates will arise,
Between Gods image, on the soul renewde,
And Sathans image, greatest contraries
Which ever seek each other to exclude,
Though in the end the worst shall be subdude:
Yet in this life it wilt in no wise yeeld;
Against whose force, Faith is the only sheild.
Between Gods image, on the soul renewde,
And Sathans image, greatest contraries
Which ever seek each other to exclude,
Though in the end the worst shall be subdude:
Yet in this life it wilt in no wise yeeld;
Against whose force, Faith is the only sheild.
Now when a man hath got the victory,
In such a conflict or extream temptacion
He sees Gods love to him abundantly,
By reason of his speciall conservacion,
VVhich of his favour is a demonstracion;
Now this increaseth peace of conscience most
Together with joy in the Holy-Ghost.
In such a conflict or extream temptacion
He sees Gods love to him abundantly,
By reason of his speciall conservacion,
VVhich of his favour is a demonstracion;
Now this increaseth peace of conscience most
Together with joy in the Holy-Ghost.
But if the wicked do so far prevaile,
By Gods permission by some provocacion
To over-come the faithfull being fraile,
And subject to be snar'd with temptacion
When not suspecting such abominacion;
But this their fall is through infirmity
VVho shall not be forsaken utterly.
By Gods permission by some provocacion
To over-come the faithfull being fraile,
And subject to be snar'd with temptacion
When not suspecting such abominacion;
But this their fall is through infirmity
VVho shall not be forsaken utterly.
For soon a Godly sorrow will arise
And over-flow the heart of such a one,
Which blessedly the same so mollifies,
That it relents for having so mis-gone
Which godly griefe or sorrow is all one
For haveing so displeased God by sinne,
Who hath to him a loveing Father been.
And over-flow the heart of such a one,
Which blessedly the same so mollifies,
That it relents for having so mis-gone
Which godly griefe or sorrow is all one
For haveing so displeased God by sinne,
Who hath to him a loveing Father been.
27
Yea he for this abhors himselfe as vile
Acknowledging his execrable case,
Till he be reconsil'd to God, that while
Himselfe by lowest thoughts he doth abase,
As far unworthy to find any grace;
Yet cries to God in this humiliacion
For the return of wonted consolacion.
Acknowledging his execrable case,
Till he be reconsil'd to God, that while
Himselfe by lowest thoughts he doth abase,
As far unworthy to find any grace;
Yet cries to God in this humiliacion
For the return of wonted consolacion.
And when he hath attain'd recovery,
The breach without delay he fortifies
With stronger resolucion manfully,
And with a Watch impregnable likewise,
Against assaults of this his enimies,
And all assaies of their re-entery
Through which so many perish finally.
The breach without delay he fortifies
With stronger resolucion manfully,
And with a Watch impregnable likewise,
Against assaults of this his enimies,
And all assaies of their re-entery
Through which so many perish finally.
This much touching the ground of Truth I hold,
VVhich sith at first they rectified my mind,
I will not cast them off, as worn and old,
Nor will be so alone to them confind
As not admit of things of higher kind;
But will as God shall light dispence to mee,
(By ayd divine) walk up to each degree.
VVhich sith at first they rectified my mind,
I will not cast them off, as worn and old,
Nor will be so alone to them confind
As not admit of things of higher kind;
But will as God shall light dispence to mee,
(By ayd divine) walk up to each degree.
| Divine Songs and Meditacions | |