False Syntax.

Neither riches, nor honors, nor no such perishing goods, can satisfy the desires of an immortal spirit. We need not, nor do not, confine his operations to narrow limits. I am resolved not to comply with the proposal, neither at present, nor at any future time. Do not interrupt me yourselves, nor let no one disturb my retirement. The measure is so exceptionable, that we cannot by no means permit it. I have received no information on the subject, neither from him, nor his friend.

RULE XXXV.

§ 269. Interjections are not dependent on other parts of speech; as, "Oh! virtue, how amiable thou art." REMARK 1. The interjections O! Oh! Ah! are followed by the objective of a pronoun in the first person, without a governing word; as, "O! me." "Oh! me." "Ah! me." REM. 2. Interjections may be placed before or after a simple sentence, and sometimes between its parts; as, “Oh! thou art cruel."

False Syntax.

66

Oh, my father! Oh, my friend! how great has been my ingratitude! Oh, piety! virtue! how insensible have I been to your charms ?

But him, the chieftain of them all,
His sword hangs rusting on the wall.

These all thy gifts and graces we display,
Thee, only thee, directing all our way.

RULE XXXVI.

$270. When supposition, suspension, or doubt is denoted, the subjunctive mode should be used.

FIRST COURSE.

Are interjections dependent on other parts of speech? What is rule thirty-sixth?

SECOND COURSE.

By what are the interjections. O, Oh, Ah, followed? Where are interjections placed?

REMARK 1. When a future doubtful action or state is expressed, the present subjunctive should be used; as, “If his son ask bread, will he give him a stone?" It is urged by Dr. Webster, that when a future contingent action is denoted, the auxiliaries shall, will, or should is implied, and his reasoning appears correct.

REM. 2. When a mere supposition with indefinite time is made, the imperfect subjunctive should be used; as, "If it were so, it would not be allowed."

REM. 3. The conjunctions if, though, unless, except, and lest, require verbs in the subjunctive mode.

REM. 4. Verbs in the subjunctive mode have two forms, the indicative and the subjunctive. The indicative form of the subjunctive, has the same personal terminations as verbs of the indicative mode. The subjunctive form has personal terminations different from those of the indicative mode. Both forms are used by good authors.

EXAMPLES IN PROSE.

When Socrates was asked1 what man approached the3 nearest to perfect happiness, he answered: "That man who has the fewest wants.'

She who studies her glass, neglects her heart.

Between passion and lying, there is not a finger's breadth. The freer we feel ourselves in the presence of others, the more free are they; he who is free, makes free.

Addison has remarked, with equal piety and truth, "that the creation is a perpetual feast to the mind of a good man." He who shuts out all evasion when he promises, loves truth.

The laurels of the warrior are dyed in blood, and bedewed with the tears of the widow and the orphan.

Between fame and true honor, a distinction is to be made.

SECOND COURSE.

When a future doubtful action is expressed, what tense of the subjunctive is used? When a mere supposition with indefinite time is made, what tense of the subjunctive is used? What mode do the conjunctions if, though, unless, except, and lest require? What two forms have verbs in the subjunctive mode?

The former1 is a loud and noisy applause; the latter1 a more silent and internal homage. Fame floats on the breath of the multitude, honor rests on the judgment of the thinking. Fame may give praise while it withholds esteem; true honor implies esteem mingled with respect. The one regards particular distinguished talents; the other looks up to the whole character.

There is a certain species of religion, (if we can give it that name,) which is placed wholly in speculation and belief; in the regularity of external homage; or in fiery zeal about contested opinions.

Xenophanes, who was reproached with being timorous because he would not venture his money in a game at dice, made this manly and sensible reply: "I confess I am exceedingly timorous; for I dare not commit an evil action."

He loves nobly, (I speak of friendship,) who is not jealous when he has partners of love.

Our happiness consists in the pursuit, much more than in the attainment of any temporal good.

Let me repeat it ;-he only is great who' has the habits of greatness.

Prosopopoeia, or personification is a rhetorical figure, by which we attribute life and action to inanimate objects; as, "The ground thirsts for rain;" "The earth smiles with plenty."

The proper and rational conduct of men, with regard to futurity is regulated by two considerations; first, that much of what it contains, must remain to us absolutely unknown; next, that there are also some events in it, which may be certainly known and foreseen.

The gardens of the world produce only deciduous flowers. Perennial ones must be sought in the delightful regions above. Roses without thorns are the growth of paradise alone.

How many11 rules and" maxims of life might be spared13 could we fix a principle of virtue within;15 and inscribe the living sentiment of the love of God in the affections! Hela who loves righteousness is master of all the distinctions in mo

rality. He who from the benignity of his nature erected this world for the abode of men; he who furnished it so richly for our accommodation, and stored it with so much beauty for our entertainment; he, who since we first entered into life, hath followed us with such a' variety of mercies; this amiable and beneficent being, surely can have no pleasure in our disappointment and distress.

He knows our frame; he remembers we are dust; and looks to frail man, we are assured, with such pity as a father beareth to his children.

One of the first lessons both of religion and1 of wisdom, is to moderate our expectations and hopes; and not to set forth on the voyage of life, like men who expect to be always carried' forward with a favorable gale. Let us be satisfied if the path we tread be easy and smooth, though it be not strewed with flowers.

8

Providence never intended, that the art of living happily in this world should depend on that deep penetration, that acute sagacity, and those refinements of thought, which few possess. It has dealt more graciously with us, and made happiness depend on uprightness of intention, much more than on extent of capacity.

Most of our passions flatter us in their rise. But their beginnings are treacherous; their growth is imperceptible; and the evils which they carry in their train lie concealed, until their dominion is established. What Solomon says of one of them holds true of them all, "that their beginning is, as when one letteth out water." It issues from a small chink, which once might have been easily stopped; but being neglected it soon widened by the stream; till the bank is at last totally thrown down, and the flood is at liberty to deluge the whole plain.

Prosperity debilitates instead of strengthening the mind. Its most common effect is, to create an extreme sensibility to the slightest wound. It foments impatient desires, and raises expectations which no success can satisfy. It fosters a false delicacy, which sickens in the midst of indulgence. By repeated gratification it blunts the feelings of men to what is

pleasing; and leaves them unhappily acute to whatever is

uneasy.

Hence' the gale which another would scarcely feel, is to the prosperous a rude tempest. Hence' the rose-leaf doubled below them on the couch, as it is told of the effeminate Sybarite, breaks their rest. Hence the disrespect shown by Mordecai preyed with such violence on the heart of Haman.

Anxiety is the poison of human life. It is the parent of many sins and more miseries. In a world where everything is so doubtful; where we may succeed in our wish and be miserable; where we may be disappointed' and blest in the disappointment, what mean this restless stir and commotion of mind? Can our solicitude alter the course or unravel the

intricacy of human events? Can our curiosity pierce through the cloud which the Supreme Being hath made impenetrable to mortal eye? No situation is so remote, and no station so unfavorable as to preclude access to the happiness of a future state. A road is opened by the Divine Spirit, to those blissful habitations, from all corners of the earth, and from all conditions of human life; from the peopled city, and from the solitary desert; from the cottages of the poor; and from the palaces of kings; from the dwellings of ignorance and simplicity, and from the regions of science and improvement.

The scenes which present themselves at our entering upon the world are commonly flattering. Whatever they be in themselves, the livel yspirits of the young gild every opening prospect. The field of hope appears to stretch wide before them. Pleasure seems to put forth its blossoms on every side. Impelled by desire, forward they rush with inconsiderate ardor; prompts to decide and to choose; averse to hesitate or inquire; credulous, because' untaught by experience; rash, because unacquainted with danger; headstrong, because unsubdued by disappointment. Hence arise the

perils to which they are exposed, and which, too often," from want of attention to faithful admonition, precipitate them into ruin irretrievable.

By the unhappy excesses of irregular pleasure in youth, how many amiable dispositions are corrupted or destroyed!