Divine Hymns, OR A PARAPHRASE UPON The TEDEUM, etc. And the SONG of The Three Children OR CANTICLE Benedicite omnia opera, etc. AS They are in the Book OF COMMON PRAYER. By T. Walker, B.D. Fellow of Sidney-Sussex College. Omnis creatura non voce, sed opere laudat dominum, quia ex creaturis consequenter creator intelligitur, & in singulis operibus atque effectibus Dei magnificentia demonstratur. Hieron. Comment. in Cantic. Benedicite omnia opera, etc. CAMBRIDGE, Printed by J. Hayes, Printer to the University; for W. Graves, Bookseller there. 1691. PREFACE. 'TIS much to be lamented that the most ancient and excellent Art, or rather gift of Poetry, should be so much despised, and neglected on the one hand, and abused and corrupted on the other. Indeed the great abuses to which it has been exposed, and the disservice that men have thereby done to Religion and Virtue, are the only Apology that can be made, for those affronts and reproaches which have been cast upon this, otherwise noble and useful way of expressing our thoughts; and which can only account for the contempt, under which it labours at present, in the esteem of some men. For certainly when good sense and virtuous admonitions are decently expressed, in smooth and elegant language, when the periods of our discourse are closed, with a pleasing sort of Harmony, and there is a grateful cade●e● in every sentence; when manly and becoming sentiments and representations of things are set off with these, and all the other advantages of Poetic numbers, and invention; they must needs address themselves more powerfully to our minds, and have a greater force upon our affections, either to excite, or quell our Love and Fear, which are the springs of most other passion's, than when our conceptions are propounded naked, and destitute of this advantageous clothing. To which purpose the admired Mr Waller writes excellently to the Earl of Roscommon: Well-sounding Verses are the Charm we use, Heroic thoughts, and virtue to infuse; Things of deep sense we may in Prose unfold, But they move more, in lofty numbers told; By the loud Trumpet, which our Courage aids, We learn, that sound, as well as sense, persuades. And without question, it was by delivering good precepts of morality, in numerous and tuneful Verses, and not with the sound of his Harry alone, that Orpheus wrought such wonders amongst his country men, as to reduce them from a savage barbarity, to a civil and virtuous conversation; which is understood by his drawing Trees after him, by the charming Music of his Lyre. It seems to appear from this instance, as well as from several others, which might be produced, that the Light of Nature taught this manner of writing, as the most commodious and easy way of infusing her precepts into our tender minds; which are more apt to imbibe those rules which are gently instilled into them, by the soft and insinuating distillations of Poetical numbers, than when they are dictated with a Magisterial authority, and enjoined with severe threats, in harsh and rugged language: For men have naturally a good opinion of themselves, and are jealous of another's ufurping authority over them, and therefore do not like so well to be forced into their duty, as to be won with mild and alluring methods. Seeing then this way of writing is apt to have such an influence upon our minds, as to raise in them passions, and affections correspondent to the matter it treats of, and the instructions it inclucates, we ought to be the more concerned to regulate the abuse of it, and endeavour to employ it about such subjects, which may render it useful and beneficial to ourselves, as well as to the public; instead of being dangerous and pernicious unto them both. Now there is nothing which is so likely to effect this design, as well as to retrieve its credit, as a serious application of it to that end and purpose, for which it was designed by Nature and its Author God himself: for to set forth his praise, to record his Judgements and his mercies, was the first matter about which Poetry was employed, as we find from the songs of Moses, the most ancient Poetic Hymns that it may be ever were; but for certain none that are now extant can compare with them for Antiquity: for that divine Anthem which Moses, and the children of Israel Sang, after they had passed the red Sea, in which the Egyptians were drowned, was made and rehearsed above Five Hundred years before Homer was born, as appears from computation of the Time in the exactest Chronologers. Thus did Poetry serve its apprenticeship in the Temple, and was very early dedicated to the offices of religious worship; and for a long time kept itself free from the vile Arts of flattery, and the viles offices of being instrumental in exciting men to Lewdess and irreligion. But as the Devil loves to dance upon holy ground, and to play his magic tricks in imitation of divine miracles, so he envying the service that was done to religion, by the help of divine Hymns, attempted to deflower the chaste virgin, and to divert his sacred, and unpolluted stream into prophare and muddy channels. The Learned need not be instructed how he was wont, of old, to dress his oracular Responses in a Poetical garb; as well to make them look more august and solemn, as by the Harmony of their Numbers, to charm his credulois Devoto's, into a belief of their Divinity and prophetic inspiration: And since those Oracles have been silenced, by the Son of God, as they themselves were forced to confess, he has been industrious to convey his poison into the minds of men, through other pipes, in a no less pernicious, though in a less pompous manner; by exciting men to the composition of Atheistical Poems, lewd Songs, and scurrilous Rhimes; Tribe of Levi, etc. in which inglorious sort of Wit some of our modern Poets have only exceeded their forefathers; and in which they have vented so much spite and rancour against an Order of men, whose but siness it is to promote Religion, that any one with half an Eye may see, that the Authors of those abusive Satyrs, strike at Religion, whilst they wound the credit and reputation of those men who are chief employed in its service: for the readiest way to bring a contempt upon that, is to vilify those who immediately attend upon it; and by more than ordinary obligations, are engaged to stand up in its vindication. Methinks if no other restraints could bridle the petulancy of such licentious writers, yet the indecency, and unmannerlyness of being rude and scurrilous, might have some effect upon men who pretend to good breeding; and that the supposed faults of a few, should not provoke them to spit such venom against the whole order, lest others of as good sense as themselves, make use of their own weapon to wound themselves with, and take the same method of arguing against them, that they do against others, thus, that, by the same way of reasoning, a man might write Satyrs against all mankind, who, if they be not very Ciphers of the Creation, are listed, and to be reckoned into some profession, rank, or denomination; in which it will not be difficult to find many irregularities, and offences: but if upon this account men of different degrees and stations, should take the liberty to expose each others party, to be worried with slanders, and reproaches, what strife, disorder, and confusion must needs follow from such inhuman, and irrational proceed? it would be more eligible to spend our lives in a retired solitude, remote from all company, and to forego, all the advantages of human society, rather than to be loaded with all the crimes, and reproaches, which perhaps one in some Hundreds may deserve to be accused off, and with which he may without injustice be upbraided. I shall close my reflections upon this point, with the words of one of the best Poets, Mr W. this age has produced, which afford both matter of instruction, and reproof. He that proportioned wonders can disclose, At once his fancy and his Judgement shows, moral writing, we may learn from hence, Neglect of which no Wit can recompense; The fountain which from Helicon proceeds, That sacred stream, should never water weeds, Nor make the crop of thorns and thistles grow Which Envy or perverted nature sow. 'Tis needless to enlarge in the commendation of divine Poetry, especially to those who have any reverence for Religion; seeing that God has been pleased that so considerable a part of holy Scripture should be indicted in this way of writing; or to spend Time in setting forth its deserved praise to those, who have any respect or esteem for Antiquity. In other cases we have usually a great veneration for it, and men poor upon the broken letters of an old, and rusty inscription, as if they had been written with the pen of an Angel; whenas after much pains taken, perhaps they find, by the poorness of its fancy, and expression, that 'tis some rude composure of an illiterate Monk; or a barbarous relic of the Goths and Vandals: how much more worthy of our study and regard, are those divine Songs, recorded in the Scripture; which for Antiquity, exceed the most ancient Monuments extant; and in sublimity of expression, and profoundness of sense, excel all human compositions, as do all the other writings of their inspired Authors. And though the two Hymns I have at present undertaken to paraphrase, be no part of canonical Scripture, yet are they so full of divine sense, and affectionate devotion, as to be thought worthy to deserve a place in our public Liturgy. The first beyond question being as ancient as St Ambrose; and a faithful record of orthodox Divinity, and sincere Piety. The Church of Rome indeed, without sufficient ground, admits the Song of the Three children into the Canon of holy Writ, and places it in the Third Chapter of Daniel; where it was not to be found, either in the Hebrew Text; or Transtation of the Seventy Interpreters, when St Hierom translated the Bible into Latin: for he says himself in his Comments upon this song, that he turned it from the version of Theodotion, which he would not have done, if it had been to be found in either of the foremention'd copies of Hebrew, or Greek; which at the same time, both shows that it is of good Antiquity, and also disproves the pretences of the Roman party, of its being an authentic portion of canonical Scripture. But zeal and prejudice have so blinded the Understandings of some, in other respects, Judicious men, that rather than they will forego their false, but preconceived opinions, and notions, they run into gross mistakes, and commit intolerable blunders; and are so intent upon gaining their point, that they skip over all the little niceties of probability and proof. Otherwise how could it happen, that so learned a Man as Morinus, in his Edition of the Septuagint at Paris, with Nobilius his Notes, should place this Song in the Third Chapter of Daniel, as part of the Seventy's translation, without offering any reason, or making any Apology for his so doing: which he could not but be convinced was a cheat put upon the world: except he imagined, that the vulgar Latin, which stands over against it, and is made the only authentic Text, by the Council of Trent, by the virtue of its usurped authority, could, as Chemists are said to transmute Metals, change the Greek of Theodotion into that of the Septuagint: for as hath been showed before, this Canticle was not in the Seventy's Translation in St Hierom's time: for if it had he would certainly have translated his Latin from thence, it being of more authority than the Greek of Theodotion. A man may venture to guests at the reason, without fear of being reputed a conjurer, that induced the Council of Trent, to receive those books into the Canon of holy Scripture, which we, according to the Judgement of the ancient council of Laodicea, and the sense of the learnedest Fathers, in the best ages, account to be but Apocryphal: because they being destitute of better proofs to maintain some doctrines, in which they descent from us, and the Catholic church, fancy they find a colourable authority to support them in these books; as for Instance, because Ananias, Azarias, and Misael are called upon in this Canticle, to praise God, therefore from thence they frame an argument for the Invocation and worship of Saints: but it much betrays the badness of a cause, to endeavour to establish it by such infirm props, and invalid reasons, which unlike to Rome of old don't ruin themselves by their own strength, but by their own weakness: for by a parity of reason, they may as well bring an argument for the lawfulness of worshipping the Sun, Moon, and Stars, which are likewise called upon, and excited to praise God in this Song. I am sensible of having trespassed upon the candid Readers patience, by prefixing so large a prelude, to so slender a performance: but whilst I was thinking to say sowewhat to the purpose, one thing brought in another, and I could not without some reluctancy, suppress the conceptions, and resentments which offered themselves to my meditation. I shall only beg the favour of adding a few Lines more, concerning my present undertaking. In the first Hymn, I have endeavoured to keep close to the sense of it, and hope I have not omitted, or misinterpreted any thing material therein. Where the Song seems to begin afresh, Thou art the King of Glory O Christ— I have inserted Four lines to usher it in; Thus whilst on Earth, etc. In the latter I have had respect to Horace his rule, to which all other rules must be subject, as to the most Essential, as Rapine well observes, viz. Reddere convenientia cuique, Hor. de Art Poet. by endeavouring to observe a Decorum in bringing in every creature praising God, after that manner, which seems most agreeable to its Nature, wherein if I have at any time failed, the defect was in my Judgement not in my will. I must confess the difficulty of expressing the same sense, almost in every Stanza, with different Phrases, and of concluding each with Three Rhimes, to which I at first tied myself, has forced me to make use of some words, not altogether so fit, and proper, as I could have chosen, if I had not been fettered with this threefold chain; but yet, I hope, I have not distorted the sense of any word so far, or used any phrase so uncouthly, but that a candid interpretation, and Poetical liberty may be fairly allowed to plead my excuse. A PARAPHRASE UPON The Te Deum, etc. WE, with our Hearts, our tuneful voice will raise, In grateful Hymns, to great Jehovah's praise; Nor will we any other Gods confess, Who all than Him are Infinitely less. Thee, mighty Father, all the world adore, Invoke thy Bounty, and thy Help implore; For Bounty can't exhaust thy endless store. When Thou command'st, the Angels swiftly run, And, in their flight, outgo the posting Sun; Whose splendid faces though they brightly shine, Yet are but darkness, when compared with Thine: They, in continual songs, resound thy Praise, And make the Heaven's echo to their Lays. Thee Cherubin, and Seraphin proclaim, And, in such strains as these, dilate thy Name; Thrice Holy Lord of Hosts, what tongue can find Clear language, to express the labouring mind? When it attempts, in fitting words, to tell, The hidden wonders, that in Three-One dwell: Thy Fame, Tho' Heaven's so high, and earth's so low, Does their too narrow limits overflow; And though there were a Thousand Worlds in store, Thy spreading Glory still would ask for more. Th' Apostles, by the World so rudely scorned; Now with the brightest rays of light adorned, And in sublimest Bliss, exalted High, With praises fill the Circles of the Sky. The Prophets too, who taught thy Heavenly Law, And things to come, in Dreams, and visions saw; With clearer eyes, view thy resulgent face, And all thy winding providences trace: Then, in an ecstasy of Joy, admire And rend the Heavens in a chanting Quire. The Martyrs, who a Thousand deaths withstood, And swum to Heaven, in Seas of Purple Blood, Now, with Triumphant Garlands crowned, rehearse Thy matchless praise, in neverdying verse: The fruitful offspring of their blood they view, And then again their Joyful songs renew. Thee, Holy Church throughout the World does own, Th' Eternal Father, of th' Eternal Son, He's truly so, not by Adoption Thine; But with the same côeval rays does shine: None others with him in this Glory share; Thy only, true, and Honourable Heir: That worship which we Justly pay to Thee, We offer Him, upon the bended knee, Worship divine supposes Deity. One undivided Essence still remains; Which Father, Son, and Holy Ghost contains: To Him the Universal Church does sing, Who o'er the Waters spread his brooding Wing, When darkness overlaid the formless Deep, And all things in Nonentity did sleep: Before the Sun his Flaming course began; Or passive Earth was fashioned into Man. To Him all Hearts, which He inspires, do bow; Who from the Father, and the Son did flow, In streams, which from Eternity did run; Like Floods of light, from th' Ocean of the Sun: Tho' He's the God of comfort, and of Love, He does the wicked World for sin reprove. Thus, whilst on Earth, she blows Her dying fire, Till she be mingled with the Heavenly Choir, Does, with fresh Songs, th' immortal Theme pursue, And thus again Her fainting breath renew. Enlarge the Gates of Praise; shut those of Sin, And let th' Eternal King of Glory in: O Christ! who never didst beginning own; But satst upon the Everlasting Throne, With God the Father, happy in that state, Before you did the spacious World create: And when the noblest creature that was made, By Sin, and Folly, had himself betrayed; Thou, with compassion, viewed his coming Fate, And didst the rigour of his Doom rebate: And when thou didst th' endearing work begin, To expiate the heinous guilt of Sin, Thou thy transcendent Glory didst entomb, And shroud thy Godhead, in the Virgin's womb: Those radiant beams, that did surround thy Head, Which would have struck frail mortal Nature dead, Were with a veil of darksome Flesh o'erspread. Nor did thy Love the tedious paths decline, To which thou didst thy patiented Soul resign: A Thousand terrors in thy breast did roll, And ghastly sights dismayed thy fainting Soul; Such dreadful Agonies thy body tore; That clotted blood sprang from each widened poor: But Oh! what tongue can fully represent The grief, when nails thy Hands, and Feet had rend? A sable darkness clad the mourning Sky, And even Rocks relented at thy Cry; They burst in sunder at that dolo'rous groan, Which could not pierce some harder hearts of stone: Then for a time thy Godhead did retire, And left Thee in a painful death t'expire. Then all our Sins on thy strong Shoulders lay; But thou, like Samson, bore the Gates away: And as a Victor, marching from the Plain, Govered with mangled bodies of the slain; With Laurel crowned, laden with richest spoil, Does then reward his Valiant Soldier's Toil: So Thou, when death lay vanquished at thy Feet, In Triumph, didst thy faithful servants meet, And thus with smiles, and pleasing language greet. Your sins no longer shall your Joys delay; I've opened now to Heaven th' inviting way, To you, 've died e'er since the World began, And unto every true believing man: Enter the blissful seats of endless Joy, Where neither pains, nor woe, nor fears annoy. Thus having all thy weary stages gone, Thou didst ascend up to thy Native Throne: With Joys surrounded, and with glory crowned, With which the Father does not more abound. But when the Day of Universal Doom, Blest to the good, but direful unto some, Shall o'er the Hills ascend, with trembling ray, And drive the less affrighting Night away; Then with the brightest robes of Light arrayed, (The Sun to Thee will seem but like a shade) Thou wilt descend: th' Ethereal Trump shall sound, Louder than Thunder; all the World around; And from the dark recesses of the grave, And watery bowels, of the surging wave, Shall summon all the Dead: the listening dust Of wicked men, as well as of the Just, Shall hear, and to their fellow Atoms cry Rise up, to meet the Judge enthroned on High: Then those, who never tasted bitter death, Shall in a moment lose their fleeting breath; New shapes assume of Glory, or of shame, And be consigned to Bliss, or endless flame. Myriad of Blessed spirits on Thee wait, And, in a Pompous Train, attend thy State: Shrill Clarions sound, and waving Banners play, Whilst through the air they cut their easy way. The rosy Sun, amidst his hasty flight, Suspends his course, to view th' amazing sight; Affrighted then, shoots forth such fiery beams; That melted Mountains flow in pitchy streams. The spangled Heavens, and the Spheres above, Astonished too, in dire confusion move: From crackling Orbs, the Stars come tumbling down, And, in the hissing Sea, their Tapers drown. The Frame of Nature does dissolve, and die, New Heavens and Earth, the former's place supply. Then holy Church with flagrant ardour burns, Her sweetest praise, to zealour prayers she turns: Assist with thy Almighty aid we pray, And guide poor mortals in the rightful way: We of ourselves, are helpless, weak, and blind, Unthankful, proud, inconstant as the wind. O'ercome with passions, and with Lusts oppressed, With Legions of infernal fiends possessed: Yet for such wretches thou resigned thy breath, And underwent a smart, inglorious death: Those streams of blood, which from thy body ran, Were shed to save, and rescue sinful Man: That precious blood, which issued from thy side, Would have redeemed a Thousand Worlds beside: No finite tongue its value can repeat, Whose worth, and price, was infinitely great. This wondrous Love relieves our pining care: Supports our minds, and banishes despair; Inspires with Hope, and drives away our Dread; And makes us dare to raise our drooping Head; And beg the greatest Boon that can be given, The blessed enjoyment of a glorious Heaven: Where with the Saints, we shall for ever sing, Sweet Halelujahs, to th' Eternal King. What Joys and raptures fill that blissful place: Where we shall view the Godhead face to face. Heaven! the best object of our longing mind; Where happy Souls, true, solid pleasures find: Securest Harbour, whither can we fly; When storms, and clouds obscure our troubled Sky. And that we may this calm, safe Port obtain; Save us from Shipwreck, on the boisterous main; From Pirates guard us, and from Sirens keep, Whilst we are Sailing o'er the dangerous Deep. Let not the Wolf, the Lion, or the Fox, Devour thy Church; or harm thy tender Flocks; But with thy true, and faithful Pastors, feed The Scattered remnants of thy chosen seed. Defend them from their proud insulting foes, Whose rage still more, and more imbittered grows: Their sinking minds, and feeble bodies bear Above the reach of worldly hope; or fear: And if thy wisdom thinks it just and mere, Let all their foes lie prostrate at their feet. (We're daily mindful of thy constant care, And daily offer up our thankful player: In sacred Hymns, w' extol thy glorious Name, And in Thy Temple celebrate thy Fame. And as thy Church for ever shall endure; Under thy watchful providence secure; Nor blasting envy; nor malicious rage, With which so oft; unarmed, she does engage, Shall ever her foundation overturn; Tho' men, and Devils too, against it spurn: So, whilst she sojourns here, she'll always bring An humble Tribute to her Heavenly King. Nor will she cease to praise, and worship Thee, When Time lies, buried in Eternity. Conscious of guilt, and of our frailty too, How prone we are our failings to renew, We beg thy aid, and thy assisting grace, To keep our feet from stumbling in our Race. And seeing Time so swiftly flies away, And even to its self becomes a prey, 'Tis Folly to neglect the present Day. Teach us our Instant moments to improve, In all the duties, both of fear, and Love; For life's uncertain, and the Years to come, May not be sprung from Times unfathomed womb, we be rotting in a loathsome Tomb. Our faults are many, and our sins are great; Therefore our calls for mercy we repeat: Have mercy, Lord! for mercy still we cry; Let not thy Love our humble suit deny; For who could stand before thy Judgement seat, If Mercy did not with thy Justice meet We should not boldly thus thy favour crave; But that we know no other Gods can save: We dare not to the best of Saints resign, That fear, and trust, which are entirely Thine: And as we place our confidence in Thee, So from confusion ever keep us free, From Worldly shame, and Satan's Tyranny. NOTES. PAG. the 2. lin. 1. I have used resound in a transitive sense, upon the authority of Virgil: Formosam resonare doces Amaryllida sylvas. Eclog. 1. lin. 5. Pag. the 8. lin. 5, 6. Then those who never tasted bitter death, Shall in a moment lose their sleeting breath. Here I allude to the Mystery St Paul speaks off, in the 15. Chap. of the 1. Epist. Cor. 51. v. where he says we shall not all sleep, but we shall all be changed; which I conceive is not so to be understood, as that those who shall be found alive at the day of Judgement, shall wholly escape the sentence denounced against Sin, viz. Death, Rom. 5.12. which is to pass upon all, seeing that all have sinned: but that they shall all die suddenly, either through fear; or some other preternatural cause, and under go a separation of their souls from their bodies; but they being quickly to be reunited again, and their bodies neither laid in the grave, or turned to dust, the persons so dying may be said not to sleep, though they were really dead, because they were not laid in the grave; for to sleep with their Fathers, or to be buried with their Fathers, are synonymous terms in holy Scripture. So that this seems to be the Apostle's meaning: we shall not all dye, so us to be buried in our graves, there to lie till we be rotten, but some immediately, or soon after the dissolution of their soul and body. will have them reunited again, and so appear in Judgement: for it is appointed unto all men once to die, Heb. 9.27. and after that the Judgement▪ But than wherein consists the Mystery mentioned by the Apostle? herein, as I suppose, that from the instance of those who shall be found alive at the day of Judgement, the Corinthians should not take any occasion, either to disbelieve, or make any objection against the resurrection of the body: for St Paul having before discoursed only concerning the resurrection of those bodies, which were turned into dust, he does in the verse before quoted, as well farther instruct the Corinthians in this matter, as preoccupy an objection which they might make against his preceding doctrine, which we may suppose to be framed after this manner: You have, in your foregoing discourse, treated concerning the body's being raised from dust, and have illustrated your doctrine from seed sown in the ground, V 36. which is not quickened except it die. i.e. unless it be buried and dissolved in the Earth: and after the same manner, V 42. you say, is the resurrection of the dead, it is sown in Corruption, it is raised in incorruption; and if so, them what will become of those who shall be found alive, at the day of Judgement, whose bodies will not lie in the grave to be corrupted, and turned to dust, Shall not they therefore rise again? Yes they shall; and this is a Mystery I tell you, though they shall not sleep i e. be lodged in the grave till they be turned to dust, as those have been who died before them; yet they shall both die, and be raised up again, and their corruptible bodies shall be changed into incorruptible. From which Interpretation of the Text, P. 579. Oecumenius, upon the place, does not disagree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. As to what is said, we shall not all sleep, but we shall all be changed, it ought to be understood in this sense, that we shall not sleep so long a sleep, that we shall either lie in the grave, or be turned to corruption; but those who shall be found shall undergo a short death, who cannot enjoy any long sleep, by reason of the sudden resurrection that will follow, but all shall be changed, that is, all shall put on incorruption. A PARAPHRASE Upon the Canticle Benedicite omnia opera, etc. I. O Earth arise! ye Heavens downward bend, And to your great Creator's praise attend: Th' inspiring Theme will flowing Numbers lend. II. Let all the Works which Gods commanding word, From Nothing, into Being brought, afford Immortal praises to th' Eternal Lord. III. Ye Angels that in wondrous strength excel, Praise the most High, because you never fell, And on that copious Theme for ever dwell. iv Ye Spheres whose high and vast expanded Face, Can't limit Him, who knows no Time nor Place; Extend God's praise beyond your bounded Space. V You who so nimbly climb, and swiftly fly, And in perpetual rolls dance round the Sky; Your motions Tune to grateful Harmony. VI Ye Waters which th' Almighty does prepare, Above the spacious Regions of the Air, In murmuring sounds His dreadful Name declare. VII. Ye Natu'ral Powers, whose dark mysterious Laws, Confound the searchers into every Cause, ‛ Advance His Power whence Nature virtue draws. VIII. Bright Sun, when thou arifest from thy bed, And on the World, thy powerful beams dost shed, God's praise, with Heat, and Light, together spread. IX. Thou and the Moon, which guide the Day and Night, Send back your Rays up to the source of Light, And raise God's Glory 'bove your dazzling Height. X. Ye Stars, whose faint and languid beams bestow A weaker Influence, on Things below, Unite your force, and God's Just Praises show. XI. Let fruitful showers, which cool the gaping Ground, And make the Earth with Corn and Wine abound, God's praises o'er the Hills and Vales resound. XII. Ye Dews which on the Herbs fresh verdure bring, Fly back in vapours to your Heavenly spring, And carry Praises on your balmy wing. XIII. Ye boisterous Winds, which rend the trembling Sky, Where e'er your never-flagging Wings shall fly, Disperse your Sov'reigns' Praises far and nigh. XIV. Let breezing Gales, which Fan the buxom Air, And o'er the Seas the floating Castles bear, Perfume their gentle breath with thankful Prayer. XV. Enlivening Heat, and All-consuming Fire, From human use, to sacred Rites retire, And unto Heaven in flaming Praise aspire. XVI. Ye Seasons of the changing year, Summer and Winter, let your Praise appear, Through every cloudy Day, in every clear. XVII. Let blooming Spring, and fruitful Autumn try, In richest praise, each other to outvie, And never cease till aged Time shall die. XVIII. Let all the Meteors hauging in the Air, The honey Dews, and Frosts with silver Hair, Pure, virgin Praises unto God prepare. XIX. Let lambent Flames, which round our Temples play▪ And wand'ring Fires, which lead us from our way, God's praise adorn in every shining Ray. XX. Ye gaudy colours of the showery Bow, Which from reflection, and refraction flow, Let streaming Praise surround your painted Brow. XXI. Ye Frost and Cold, whose rigorous force delays The pleasing Comforts of the warmer Days, bend all your rigour to th' Almighty's Praise. XXII. Let Snow, which clothes the naked Earth in white, And Ice, which stops the liquid water's flight, Dissolve in Praises to the God of might. XXIII. Wake sluggish Nights, sing Days with cheerful joy; Your precious Hours to Gods great praise employ, Till He shall your alternate Course destroy. XXIV. Let Light, the offspring of the glorious Sun, Whose flight's so swift 'tis finished when begun, As swiftly toward God in Praises run. XXV. Let Darkness too, which fills the World with Dread, And o'er the Earth does quiet silence spread, In awful Praises hid its gloomy Head. XXVI. Ye Lightnings which th' affrighted world amaze, And dart quick death from your sharppointed rays, In vocal Flashes speak the thunderer's praise. XXVII. Ye Clouds, which from the Earth in vapours rise, And intercept the Influence of the Skies, Let praises trickle from your weeping eyes. XXVIII. Let Mother Earth which Herbs and Fruits does be●t, And with a Thousand Joys relieves our care, A solemn, grateful Feast to God prepare. XXIX. Ye lofty Mountains of the greatest Fame, O'er your aspiring Heads exalt his Name, Then Echoed to the Valleys down again. XXX. Ye little Hills, with fruitful vineyards Crowned; For healing Plants, and flowing springs renowned, Let Praises from your shaggy Tops rebound. XXXI. Ye verdant Pastures, and ye flowery Plains, Which glad the careful hearts of labouring Swains, Praise the Almighty in your Runal strains. XXXII. Let Cedars, Cypress, and the ●ery Pine The budding Rose, the Olive and the Vine, Flourish in Praises to the King Divine. XXXIII. Ye springs, that do the Tops of Mountains creep, In hollow caverns, from the briny Deep, Soft, lulling Notes to God's great Glory weep. XXXIV. Some for unusual Ebbs, and Flows renowned, Others that borrow virtue from the Ground, Let all your Glory to the Lord redound. XXXV. Ye curling Seas, that beat the crooked Shoar, With foaming Mouths, your thanks to Him restore, Who curbs your waves, & calms you when you roar. XXXVI. Ye grateful Floods, which travel to the Main, And pay your Homage, in a watery Train, Return with humble Praises back again. XXXVII. Ye Whales, and Tenants of the wat'ry Coasts, Tho' dumb and silent, praise the Lord of Hosts, In signs, more grateful than the loudest Boasts. XXXVIII. Ye winged People of the azure Sky, Where e'er you can your well-fledged Pinions try, In Artless Notes, declare that God is High. XXXIX. Ye savage Beasts, which o'er the Deserts stray, When in your Paws, 've seized your panting Prey, With Howls, and horrid Yells, your Thanks repay. XL. Ye creeping Infects, that with tardy pace, Advance your Snaky folds, from place to place, In all your winding turns, God's Glory trace. XLI. Ye fleecy Flocks, upon a Thousand Hills, Whose hungry mouths the great Creater fills, Bleat praise to Him, from whom your Food distils. XLII. Your Shepherd never does his Temples steep, In clammy Dews, of soft, refreshing fleep; But with a watchful eye, your Folds does keep. XLIII. Let other Beasts, that in fat pastures feed, The Lowing Ox, the Gow, land neighing Steed, Proclaim His Bounty, who supplies their Need. XLIV Ye sons of Men, whom reason ought to sway, Tho' Lords of all below, no pride betray But Homage to the World's sole Monarch pay. XLV. You, who'd endued with an Immortal mind, Whom Angels leave not very far behind, In praises be as constant, and refined. XLVI. Let Isr'el, God's peculiar people, tread His Courts with praise, who them from Egypt led, And in the Wilderness, with Manna fed. XLVII. Remember how you went o'er ruddy sand; Whilst wondering waves, like walls of glass, did stand, Till you were safely guarded to the Land. XLVIII. Then did the willing streams together meet, And with a humid kiss each other great, And wash the drowned Egyptians floating feet. XLIX. Let holy Priests with frag●●●● Incense come, And load God's Altars with the choicest Gum, Then with sweet praise their sacrifice perfume. L. Ye Levites, your devoted Hearts inflame With praises, due to God's tremendous Name, And in Melodious Quires his Deeds proclaim. LI. Ye servants of the Lord, whose faithful eye, Can Heavenly Things, thr● Earthy Types def●●y, Contemn this World, in Praise ascend on High. LII. Ye Souls, who from the Earth have took your flight▪ Released from clay, and clothed in Robes of White, Let praises be your Joy, and chief delight. LIII. Ye holy Men, who tread th' unbeaten way, Which leads to Regions of Eternal Day, Praise God because you do not go astray. LIV. Ye humble Hearts, whose only pride and Skill▪ Is to pursue what's good, and fly from Ill, To praise the Lord is to observe his Will. LV. O Shadruch, Meshach, and Abednego, Whom cruel Men into the Flames did throw, Flames less revengeful than your raging Foe; LVI. You, who by Miracle, escaped that Fire, Mount up to Heaven, in Flames of hot desire, And blessing live, and praising God expire. NOTE. PAG. 15. Stanza ●. It may be asked why the Angels are called upon and exerted to praise God, seeinng it as their constant employment in Heaven to sing Hallelujahs unto him. To which it may be answered, that their being excited to praise God, is as much by way of congratulation as exhortation, according to that saying of Ovid, Qui monet ut facias, quod jam facis, ipse monendo Lafudat, & hortatu comprobat acta suo. He that advises; what thou dost, to do, At once exhorts Thee, and commends thee too. FINIS.