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Mean though I am; not wholly so,

Since quicken’d by thy Breath ; Oh lead me wherefoe'er I go,

Through this day's Life or Death!


This day, be Bread and Peace my Lot:

All else beneath the Sun,
Thou know'st if best bestow'd or not,

And let Thy Will be done.

To thee, whose Temple is all Space,

Whose Altar, Earth, Sea, Skies! One Chorus let all Being raise !

All Nature's Incense rise !



VER. 39. That Mercy] It has been said that our Poet, in this Prayer, chose the Lord's Prayer for his model ; but there is no resemblance but in this passage, and in the last flanza but one.

M. Le Franc de Pompignan, a celebrated avocat at Montauban, anthor of Dido a tragedy, was severely censured in France for translating this Universal Prayer, as a piece of Deism ; which, having been printed in London, in 4to. by Vaillant, was conveyed to the Chancellor Agueflau, who immediately fent a strong reprimand to M. Le Franc, and he vindicated his orthodoxy in a laboured letter to that learned Chancellor. Voltaire reproached Le Franc with making this translation. His brother, Bishop of Puy au Velei, has called Locke an atheist.


WARTON seems to have violated his own principles of estimating tne character of genuine poetry, when he praises so highly the poetry of this Hymn. The two last stanzas are sublime ; but I fear, if we were to examine the greater part by the Horatian rule, which Warton recommends, that is, altering the rhyme and measure, we should not find the “ disjecti membra Poetæ.”

This Prayer was translated into Latin by J. Sayer.


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Eft brevitate opus, ut currat fententia, neu se
Impediat verbis laffis onerantibus aures:
Et sermone opus est modo tristi, fæpe jocoso,
Defendente vicem modo Rhetoris atque Poetæ
Interdum urbani, parcentis viribus, atque
Extenuantis eas consulto.


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