the ancient Jews, or primitive martyrs; though several of these would furnish out noble materials for this sort of poesy: but modern scenes would be better understood by most readers, and the application would be much more easy. The anguish of inward guilt, the secret stings, and racks, the scourges of conscience; the sweet retiring hour, and seraphical joys of devotion; the victory of a resolved soul over a thousand temptations; the inimitable love and passions of a dying God; the awful glories of the last tribunal; the grand decisive sentence, from which there is no appeal; and the consequent transports or horrors of the two eternal worlds; these things may be variously disposed, and form many poems. How might such performances, under a Divine Blessing, call back the dying piety of the nation to life and beauty? This would make religion appear like itself; and confound the blasphemies of a profligate world, ignorant of pious pleasures.

But we have reason to fear, that the tuneful men of our day have not raised their ambition to so divine a pitch. I should rejoice to see more of this celestial fire kindling within them; for the flashes that break out in some present and past writings, betray an infernal source. This, the incomparable Mr. Cowley, in the latter end of his. Preface, and the ingenious Sir Richard Blackmore, in the beginning of his, have so pathetically described and lamented, that I rather refer the reader to mourn with them, than detain and tire him here. These gentlemen, in their large and laboured works of poësy, have given the world happy examples of what they wish and encourage in

prose; the one, in a rich variety of thought and fancy; the other, in all the shining colours of profuse and florid diction.

If shorter sonnets were composed on sublime subjects, such as the Psalms of David, and the holy transports interspersed in the other sacred writings, or such as the moral Odes of Horace, and the ancient Lyrics; I persuade myself, that the Christian preacher would find abundant aid from the poet, in his design to diffuse virtue and allure souls to God. If the heart were first inflamed from Heaven, and the Muse were not left alone to form the devotion, and pursue a cold scent, but only called in as an assistant to the worship, then the song would end where the inspiration ceases; the whole composure would be of a piece, all meridian light and meridian fervour; and the same pious flame would be propagated, and kept glowing in the heart of him that reads. Some of the shorter odes of the two poets now mentioned, and a few of the Reverend Mr. Norris's Essays in verse, are convincing instances of the success of this proposal.

It is my opinion also, that the free and unconfiued numbers of Pindar, or the noble measures of Milton without rhyme, would best maintain the dignity of the theme, as well as give a loose to the devout soul; nor check the raptures of her faith and love. Though in my feeble attempts of this kind, I have too often fettered my thoughts in the narrow netre of our psalm translators: I have contracted and cramped the sense, or rendered it obscure and feeble, by the two speedy and regular returns of rhyme.

If my friends expect any reason of the following composures, and of the first or second publication, I entreat them to accept of this account.

The title assures them that Poesy is not the #business of my life; and if I seized those hours of leisure, wherein my soul was in a more sprightly frame, to entertain them or myself, with a divine or moral song; I hope I shall find an easy pardon.

In the First Book are many odes which were written to assist the meditations and worship of vulgar Christians, and with a design to be published in the volume of Hymns, which have now passed a second impression; but upon the review, I found some expressions that were not suited to the plainest capacity, and the metaphors are too bold to please the weaker Christian, therefore I have allotted them a place here.

Amongst the songs that are dedicated to Divine Love, I think I may be bold to assert, that I never 4 composed one line of them with any other design than what they are applied to here; and I have dendeavoured to secure them all from being perverted and debased to wanton passions, by several lines in them that can never be applied to a meaner love. Are not the noblest instances of the grace of Christ represented under the figure of a conjugal state, and described in one of the sweetest odes, and the softest pastoral that ever was written? I appeal to Solomon 7, in his Song, and his father *David, in Psalm xlv. if David was the author: and I am well assured, that I have never indulged an

7 Solomon's Song was much more in use among preachers and writers of divinity when these poems were written than it is now.

equal licence. It was dangerous to imitate the sacred writers too nearly, in so nice an affair.

The Poems sacred to Virtue, &c. were formed when the frame and humour of my soul was just suited to the subject of my verse. The image of my heart is painted in them; and if they meet with a reader whose soul is a-kin to mine, perhaps they may agreeably entertain him. The dulness of the fancy, and coarseness of expression, will disappear; the sameness of the humour will create a pleasure, and insensibly overcome and conceal the defects of the Muse. Young gentlemen and ladies, whose genius and education have given them a relish of oratory and verse, may be tempted to seek satisfaction among the dangerous diversions of the stage, and impure sonnets, if there be no provision of a safer kind made to please them. While I have attempted to gratify innocent fancy in this respect, I have not forgotten to allure the heart to virtue, and to raise it to disdain of brutal pleasure. The frequent interposition of a devout thought may awaken the mind to a serious sense of God, religion, and eternity. The same duty that might be despised in a sermon, when proposed to their reason, may here, perhaps, seize the lower faculties with surprise, delight, and devotion at once; and thus, by degrees, draw the superior powers of the mind to piety. Amongst the infinite numbers of mankind, there is not more diffe rence in their outward shape and features, than in their temper and inward inclination. Some are more easily susceptive of religion in a grave discourse, and sedate reasoning. Some are best frighted from sin and ruin by terror, threatening,

and amazement; their fear is the properest passion to which we can address ourselves, and begin the divine work: others can feel no motive so powerful as that which applies itself to their ingenuity, and their polished imagination. Now I thought it lawful to take hold of any handle of the soul, to lead it away betimes from vicious pleasures; and if I could but make up a composition of virtue and delight, suited to the taste of well-bred youth, ed and a refined education, I had some hope to allure and raise them thereby above the vile temptations of degenerate nature, and custom, that is yet more degenerate. When I have felt a slight inclination ed to satire or burlesque, I thought it proper to suppress it. The grinning and the growling Muse are not hard to be obtained; but I would disdain their assistance, where a manly invitation to virtue, and a friendly smile, may be successfully employed. et Could I persuade any man by a kinder method, I should never think it proper to scold or laugh at ve him.

Perhaps there are some morose readers, that stand ready to condemn every line that's written upon the theme of love; but have we not the cares and the felicities of that sort of social life represent1ed to us in the sacred writings? Some expressions are there used with a design to give a mortifying influence to our softest affections; others again brighten the character of that state, and allure ♫ virtuous souls to pursue the divine advantage of * it, the mutual assistance in the way to salvation. Are not the cxxviith and cxxviiith Psalms indited bon this very subject? Shall it be lawful for the press