H

OLY THOUGHTS clothed in beauteous words form the effence of all true Poetry.

It muft, however, be admitted that two qualifications are effentially neceffary for a right understanding of this, viz. fpirituality of mind, and a due cultivation of the intellectual powers. Cowper has well obferved refpecting him who confeffedly ranks fupreme in the realm. of fong-far above all Poets, ancient and modern, fave the infpired finger of Ifrael, that " none but Chriftians can fully enter into the beauties of Milton." Of Milton's poetry we must confess

The

that it would require an intellect of fimilar capacity adequately to comprehend it, and a tongue like his own suitably to speak the praise. effect of a proper reception of the breathings of this master mind is to invigorate the understanding, purify the affections, uplift the heart, and lead the mind a willing captive, fkyward, homeward, and to God. Ever will it endure, as a noble effort of intellectual power of the highest order, sanctified by forrow, to put to fhame those who pervert the nobleft gift of Heaven to low and sensual abufe. Ever will it remain a triumphant memorial, as it has been somewhere remarked that "the lamp of genius fhines with the brightest lustre when it is fed with the pureft oil.”

With regard to that portion of the Lyra Sacra, entitled Hymns, Ancient and Modern, the Editor wishes it to be understood that the term Ancient is used with some latitude, including Authors from times previous to the Christian era down to the beginning of the last century; his object being to combine fome of Zion's Songs, wherewith the faithful of Chrift's Holy Catholic Church were wont in ancient days to fing the praises of "Christ our King," with the choiceft specimens of Hymns, which the compofitions of modern times afford.

As all Ancient Hymns must neceffarily be tranflations, the Editor defires to acknowledge

that he is chiefly indebted to "the Rev. J. Neale" and to "Catherine Winkworth," for their admirable rendering of the Medieval and German Hymns refpectively, which are introduced into this work. In the following collection of Hymns, Odes, and Fragments of Sacred Poetry, the Editor indulges himself in the hope that there will be found other Poems, fome of which have never before been seen in print, which are not unworthy of appearing in such sacred companionship as that of the feraphic Milton. And if it be lawful to make a selection, where all by their names may be confidered more or less worthy of approval, he would specify in particular the opening Hymn in the Lyra Sacra, compofed more than four centuries before the Christian era by Eupolis, one of "Great Socrates'" pupils, fo remarkable as being the production of one who enjoyed not the advantage of a Revelation from on High, though evidently of that class of heathen fo forcibly described by the Apostle, as "feeking the Lord, if haply they might feel after Him, and find Him though he be not far from every one of us;" that thrilling Hymn of Mediæval times, by Peter Damian, on "The Last Day," so awfully descriptive of the Judgment to come; the noble Morning Hymn before Sunrife, by Coleridge; the magnificent Hymn in,

praise of God, by Derzhazen, a Ruffian poet of no mean celebrity; a tranflation of the 148th Pfalm, by Ogilvie, faid to have been composed when only fixteen, and very superior to those verfions of the Pfalms which are fung in our Churches; and last but not least, a most remarkable Ode on "The Burial of Mofes," by the wife of an Irish clergyman, though published, as it appears in this collection, under initial letters, which, for the beauty of its compofition, is equal, while, for the loftinefs of its subject, it is neceffarily superior, to the well-known and deservedly admired Ode on "The death of Sir John Moore," which has been read and approved by all lovers of true Poetry wherever the English tongue is known.

As it will be seen in the prefent collection that there are a few other Odes, befides the one alluded to above, which cannot be said to belong to what is usually termed "Sacred Poetry," the Editor wishes to avow that his constant aim and endeavour has been to introduce nothing but what may tend to raise the heart from Nature up to Nature's God. This bleffed tendency is specially manifest in the works of fuch gentle spirits as those of our own George Herbert and Reginald Heber, whose second and therefore better nature seems unconsciously to reflect in their writings that chief characteristic of Deity, which is