While I sing thus, I am a king, although I am a poor blind boy."

Let destroy ra. c. with its st. what and ft. im. by Rule 2. What, a double substitute, put for the st. of let destroy, and r. of I can have. (See the explanation of the word what, in page 24.) I ind. ps. 1p. and st. of can have. Can have ra. c. with its st. I and ft. im. by Rule 2. Not sd. My d. Cheerfulness ind. n. 3p. and r. of let destroy, by Rule 4. While 1. I ind, ps. 1p. and st. of sing. Sing sa. c. with its st. I and pt. im. by Rule 2. Thus sd. I ind. ps. 1p. and st. of am, by Rule 1. A d. King ind. mn. 3p. explicative of I by Note 1, Rule 1. Although 1. I ind. ps. 1p. and st. of am. Am sa. c. with its st. I and pt. im. by Rule 2. Ad. Poor d. Blind d. Boy ind. mn, 3p. explicative of I, by Note 1, Rule 1. The word then, in the beginning of this verse is superfluous

in prose, as it adds nothing to the sense.

The importance of the rules we have given for the construction of sentences will appear from their application to the following sentences, taken from the Key to Lindley Murray's Exercises. When a writer on grammar, by way of instruction, corrects the faults of others, we may naturally conclude, that the corrected sentences are good English. Let the public judge the perspicuity, precision, and purity of the following sentences, taken from his Key, page 29.

1. "Disappointments sink the heart of man; but the renewal of hope gives consolation."

Disappointments deject man, but revived hope consoles him.

R. 13.

2. "The smiles that encourage severity of judgment, hide malice and insincerity."

He who by smiles encourages injustice, is malicious and deceitful. Rule 13.

3. "He dares not act in opposition to his instructions." He dares not oppose his instructions. R. 13.

4. "The number of the inhabitants of Great Britain and Ire

land does not exceed twenty-three millions."

The population of Great Britain and Ireland does not exceed twenty-three millions. Rule 13.

5. "Nothing but vain and foolish pursuits delight some per

sons."

Vain and frivolous pursuits only, delight some persons.

6. "So much both of ability and merit is seldom found." This sentence is so vague, that you can only guess its meaning. Perhaps it may be, Seldom has one person possessed so much ability and merit.

7. "He is a more methodical writer than Plutarch or any other that writes lives too hastily."

He is a more methodical writer than Plutarch or than any other over-hasty biographer. R. 13.

8. "I am sorry to say it, but there were more equivocators than one."

I am sorry there were more equivocators than one. Rule 12. To employ it, without necessity, as in the last example, is one of the most common faults in composition.

9. "Let it be remembered, that it is not the uttering or the hearing of certain words, that constitutes the worship of the Almighty."

Remember, that uttering or hearing certain words does not constitute divine worship. R. 12 and 13.

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10. ،، There are many occasions in life, in which silence and simplicity are true wisdom."

Silence and artlessness are often true wisdom. Rule 12 and 13.

11. "The generous never recount minutely the actions they have done; nor the prudent, those they will do."

The generous never recount their kind actions; nor do the prudent those they intend. R. 12 and 13.

12. “The business that relates to ecclesiastical meetings, matters, and persons, was to be ordered according to the king's direction."

Ecclesiastical matters were to be regulated by the king's direction. R. 12 and 13.

13. "In him was happily blended true dignity with softness of manners."

He possessed a happy mixture of suavity and dignity. R. 12 and 13.

The propriety of soft manners, or softness of manners, is very doubtful.

14. "The support of so many of his relations, was a heavy tax upon his industry; but thou knowest, he paid it cheerfully."

You know he cheerfully supported so many relations, as heavily taxed his industry. R. 12 and 13.

15. "What avails the best sentiments, if persons do not live suitably to them?"

The best sentiments avail little, without good actions. Rule 13.

16. "And the fame of this person, and his wonderful actions, was diffused throughout the country. K. p. 31." We cannot begin a sentence by and.

This person's fame and wonderful actions were known throughout the country. R. 12 and 13.

17. "The variety of the productions of genius, like that of the operations of nature, is without limit."

The various productions of genius, like nature's operations, are infinite. R. 12 and 13.

18. "Thou, who art the author and bestower of life, canst "doubtless restore it also: but whether thou wilt please to restore it or not, that thou only knowest."

Author and bestower of life, thou canst restore it also: but whether thou wilt or not, thou only knowest. Rule 12 and 13.

19. "To do unto all men, as we would that they, in similar 'circumstances, should do unto us, constitutes the great principle of virtue.

To do unto others, as we would that they should do unto us, fulfils our social duty. R. 12 and 13.

"To do unto all men, etc.," does not constitute the principle of virtue, but is the effect of it. R. 13.

20. From a fear of the world's censure, to be ashamed of the practice of precepts which the heart approves and embraces, marks a feeble and imperfect character." K. p. 32.

From fear of censure, not to practise precepts which the heart approves, marks a weak character. R 12 and 13.

Is not a feeble character imperfect? consequently, a feeble and imperfect character is tautology.

21. "The erroneous opinions which we form concerning happiness and misery, give rise to all the mistaken and dangerous passions that embroil our life."

Our erroneous opinions of happiness and misery are the origin of all the dangerous passions that embroil our lives. Rule 13.

If we can say our life, we can say our heart, our hand, our person, which no grammarian will assert.

22. To live soberly, righteously, and piously, is required of all men."

God requires that man should live piously. R. 13.

Can a man live piously without living soberly and righteously?

23. “That it is our duty to promote the purity of our minds and bodies, to be just and kind to our fellow-creatures, and to be pious and faithful to him that made us, admits not of any doubt in a rational and well-informed mind."

The rational and well-informed doubt not, that to practise and promote true religion, is our duty. R. 12 and 13.

24. "To be of a pure and humble mind, to exercise benevolence towards others, and to cultivate piety towards God, are the sure means of becoming peaceful and happy."

To be truly religious, is a sure means of becoming happy. R. 12 and 13.

25. "It is an important truth, that religion, vital religion, the religion of the heart, is the most powerful auxiliary of reason, in waging war with the passions, and promoting that sweet composure which constitutes the peace of God."

That pure religion is the most powerful means of restraining the passions, and promoting our happiness, is an important truth. R. 12 and 13.

26. "The possession of our senses entire, of our limbs uninjured, of a sound understanding, of friends and companions, is often overlooked; though it would be the ultimate wish of many, who, as far as we can judge, deserve it as much as ourselves."

To possess the perfect use of all our limbs and faculties, and to have kind friends and companions, are blessings which we do not sufficiently appreciate, although ardently desired by many who may be as deserving as we are. R. 12 and 13.

27. "All that makes a figure on the great theatre of the world, the employments of the busy, the enterprises of the ambitious, and the exploits of the warlike; the virtues which form the happiness, and the crimes which occasion the misery of mankind, originate in that silent and secret recess of thought which is hidden from every human eye."

The mind is the origin of every thing that makes a figure on the great theatre of the world, namely, busy employments, ambitious enterprises, military exploits, and the crimes which occasion human misery.

None but an infidel could assert, that the mind is the origin of the virtues which form human happiness, or that the virtues which form human happiness, originate in the mind. Is not God the origin of every virtue?

28. "If the privileges to which he has an undoubted right, and which he has long enjoyed, should now be wrested from him, it would be flagrant injustice." K. p. 33.

To wrest from him his just privileges, which he has long enjoyed, will be a flagrant injustice.

29.

Such is the constitution of men, that virtue, however it may be neglected for a time, will ultimately be acknowledged and respected."

Such is the nature of virtue, that, although neglected for a time, it must ultimately be acknowledged and respected. R. 13. 30. "The crown of virtue are peace and honour."

This sentence is pure nonsense. First-As you may have peace and honour, without virtue, how can peace and honour be the crown of virtue? Secondly-Can you with propriety say, the crown are? Thirdly-If peace and honour are the subject of the assertive are, why not say, "Peace and honour are the crown of virtue?" The sentence is bad English. Perhaps the following may be the meaning intended to be expressed-Peace and honour pursue virtue; or, "peace and honour are the temporal rewards of virtue."-R. 13.