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size, when he becomes acquainted with objects of a higher nature.

When one becomes acquainted with objects of a higher nature, those things whicb appeared great to him whilst he knew nothing greater, will sink into a diminutive size.

To one who knows nothing greater, those things which then appear great, will sink into a diminutive size, wben he becomes acquainted with objects of a higher nature,


On variety of expression.

BEBIDES the practice of transposing the parts of sentences, the Compiler reconmends to tutors, frequently to exercise their pupils, in exhibiting some of the various modes, in which the same sentiment may be properly expressed. This practice will extend their knowledge of the language, afford a variety of expression, and habituate them to deliver their sentiments with clearness, ease, and propriety. It will likewise enable those who may be engaged in studying other languages, not only to construe them, with more facility, into English ; but also to observe and apply more readily, many of the turns and phrases, which are best adapted to the genius of those languages. A few examples of this kind of exercise, will be sufficient to explain the nature of it, and to show its utility.

The brother deserved censure more than his sister.

The sister was less reprehensible than her brother.

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The gister did not deserve reprehension, so much as her brother.

Reproof was more due to the brother, than to the sister.

I will attend the conference, if I can do it conveniently.

I intend to be at the conference, unless it should be inconvenient.

If I can do it with convenience, I purpose to be present at the conference.

If it can be done without inconvenience, I shall wot fail to attend the conference.

I shall not absent myself froin the conference, unless circumstances render it necessary.

He who lives always in the bustle of the world, lives in a perpetual warfare.

To live continually in the bustle of the world, is to live in perpetual warfare.

By living constantly in the bustle of the world, our life becomes a scene of contention.

It is a continual warfare, to live perpetually in the bustle of the world.

The hurry of the world, to him who always lives in it, is a perpetual conflict.

They who are constantly engaged in the tumults of the world, are strangers to the blessings of peace.

The spirit of true religion breathes gentleness and affabilitý..

Gentleness and affability are the genuine effects of true religion.

True religion teaches us to be gentle and affable.

Genuine religion will never produce an austere temper, or a rough demeanour.

Harshness of manners and want of condescension, are opposite to the spirit of true religion.

Industry is not only the instrument of improvement but the foundation of pleasure.

Industry produces both improvement and plea


Improvement and pleasure are the products of industry.

The common attendants on idleness are ignorance and misery.

Valerius passed several laws, abridging the power of the senate, and extending that of the people.

Several laws were passed by Valerius, which abridged the power of the senate, and extended that of the people.

The power of the Senate was abridged, and that of the people extended, by several laws passed during the consulship of Valerius.

The advantages of this world, even when innocently gained, are uncertain blessings.

If the advantages of this world were innocently gained, they are still uncertain blessings.

We may indeed innocently gain the advantages of this world; but even then they are uncertain blessings.

Uncertainty attends all the advantages of this world, not excepting those which are innocently acquired.

The blessings which we derive from the advan. tages of this world, are not secure, even when they are innocently gained.

When you behold wicked men multiplying in number, and increasing in power, imagine not that Providence particularly favours them.

When wicked men are observed to multiply in number, and increase in power, we are not to suppose that they are particularly favoured by Pro. vidence.

From the increase and prosperity of the wicked, we must not infer that they are the favourites of Providence.

Charity consists not in speculative ideas of general benevolence, floating in the head, and leaving the heart, as speculations too often do, untouched and cold.

Speculative ideas of general benevolence, do not form the virtue of charity, for these often float in the head, and leave the heart untouched and cold.

Speculations which leave the heart unaffected and cold, though they may consist of general benevolence floating in the head, do not form the great virtue of charity.

Universal benevolence to mankind, when it rests in the abstract, does not constitute the noble virtue of charity. It is then a loose indeterininate idea, rather than a principle of real effect; and floats as a useless speculation in the head, instead of affecting the temper and the heart.

A wolf let into the sheepfold, will devour the sheep.

If we let a wolf into the fold, the sheep will be devoured.

The wolf will devour the sheep, if the sheepfold

be left open.

A wolf being let into the sheepfold, the sheep will be devoured.

If the fold be not left carefully shut, the wolf will devour the sheep.

There is no defence of the sheep from the wolf, unless it be kept out of the fold.

A slaughter will be made amongst the sheep if the wolf can get into the fold.

The preceding examples show that the form of expressing a sentiment may be properly varied, by turning the active voice of verbs into the passive,

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