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though, if the melody only were to be regarded, illumine should be con nected with what follows, and the pause not made till the fourth or sixth syllable. So in the following line of Pope's Epistle to Dr. Arbuthnot,

“ I sit, with sad civility I read." the ear plainly points out the cæsural pause as falling after sad, the fourth syllable. "But it would be very bad reading to make any pause there, so as to separate sad and civility. The sense admits of no other pause than after the second syllable sit, which therefore must be the only pause made in reading this part of the sentence.

There is another mode of dividing some verses, by iutroducing what may be called demi-cæsuras, which require very slight pauses; and which the reader should manage with judgment, or he will be apt to fall into an affected sing-song mode of pronouncing words of this kind. The following lincs exemplify the demi-cæsura.

6. Warins in the sun, refreshes in the breeze,
“ Glows in the stars, and blossoms in the trees;
“ Lives through all life ; extends through all extent,

" Spreads undivided, operates unspent.' Before the conclusion of this introduction, the Compiler takes the liberty to reccommend to teachers, to exercise their pupils in discovering and explaining the emphatic words, and the proper tones and pauses, of every portion assigt.ed them to read, previously to their being called out to the performance. These preparatory lessons, in which they should be regularly examined, will improve their judgment and taste; prevent the practice of reading without attention to the subject; and establish a nabit of readily discovering the meaning, force, and beauty, of every sentence they peruse.









DILIGENCE, industry, and proper improvement of time, are material duties of the young.

The acquisition of knowledge, is one of the most honourable occupations of youth.

Whatever useful or engaging endowments we possess, virtue is requisite, in order to their shining with proper lustre.

Virtuous youth gradually brings forward accomplished and Nourishing manhood.

Sincerity and truth form the basis of every virtue.

Disappointments and distress, are often blessings in disguise.

Change and alteration, form the very essence of the world.

True happiness is of a retired nature; an enemy to pomp and noise.

In order to acquire a capacity for happiness, it must be our first study to rectify inward disorders.

Whatever purifies, fortifies also the heart. From our eagerness to grasp, we strangle and destroy pleasure.

A temperate spirit, and moderate expectations, are excellent safeguards of the mind, in this uncertain and changing state.

NOTE. In the first chapter, the compiler has exhibited sentences in a great variety of construction, and in all the diversity of punctuation. If well practised upon, he presumes they wil, fully prepare the young

reader for the various pauses, inflections, and modulations of voice, which the succeeding pieces require. The Author's “ English Exercises," under the head of punctuation will afford the learner additional scope forim. proving himself in reading sentences and paragraphs variously con. structed.

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There is nothing, except simplicity of intention, and purity of principle, that can stand the test of near approach and strict examination.

T'he value of any possession, is to be chiefly estimated, by the relief which it can bring us, in the time ofour greatestneed.

No person who has once yielded up the government of his mind, and given loose rein to his desires and passions, can tell how far they may carry him.

Tranquillity of mind, is always most likely tribe attained, when the business of the world, is tempered with thoughtful and serious retreat.

He who would act like a wise man, and build his house'on the rock, and not on the sand, should contemplate human life not only in the sunshine, but in the shade.

Let usefulness and beneficence, not ostentation and vanity, direct the train of your pursuits.

To maintain a steady and unbroken mind, amidst all the shocks of the world, marks a great and noble spirit..

Patience, by preserving composure within, resists the impression which trouble makes from without.

Compassionate affections, even when they draw tears from our eyes for human misery, convey satisfaction to the heart.

They who have nothing to give, can often afford relief to others, by imparting what they feel.

Our ignorance of what is to come, and of what is really good or evil, should correct anxiety about worldly success.

The veil which covers from our sight the events of succeeding years, is a veil woven by the hard of mercy.

The best preparation for all the uncertainties of futurity, consists in a well-ordered mind, a good conscience, and a cheerful submission to the will of Heaven.

SECTION II. THE chief misfortunes that befall us in life, can be traced to some vices or foilies which we have committed.

Were we to survey the chambers of sickness and distress, we should often find them peopled with the victims of intemperance and sensuality, and with the children of vicious indolence and sloth.

To be wise in our own eyes, to be wise in the opinion of the world, and to be wise in the sight of our Creator, are three things so very different, as rarely to coincide.

Man, in hie highest earthly glory, is but a reed floating on the stream of time, and forced to follow every new direction of the current.

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The corrupted temper, and the guilty passions of the bad, frustrate the effect of every advantage which the world confers on them.

The external misfortunes of life, disappointments, poverty, and sickness, are light in comparison of those inward distresses of mind, occasioned by folly, by passion, and by guilt.

No station is so high, no power so great no character so unblemished, as to exempt men from the attacks of rasliness, malice, or envy;

Moral and religious instruction, derives its efficacy, not so much from what men are taught to know, as from what they are brought to feel.

He who pretends to great sensibility towards men, and yet has no feeling for the high objects of religion, no heart to admire and adore the great Father of the universe, has reason to distrust the truth and delicacy of his sensibility.

When, upon rational and sober inquiry we have estab lished our principles, let us not suffer them to be shaken by the scoff's of the licentious, or the cavils of the sceptical.

When we observe any tendency to treat religion or morals with disrespect and levity, let us hold it to be a sure indication of a perverted understanding, or a depraved heart.

Every degree of guilt, incurred by vielding to temptation, tends to debase the mind and to weaken the generous and benevolent principles of human nature.

Luxury, pride, and vanity, have frequently as much infiuence in corrupting the sentiments of the great, as ignorance, bigotry, and prejudice, have in misleading the opinions of the multitude.

Mixed as the present state is, reason, and religion, pronounce, that, generally if not always, there is more happiness than misery, more pleasure than pain, in the condition of man.

Society, when formed, requires distinctions of property, diversity of conditions, subordination of ranks, and a multiplicity of occupations, in order to advance the general good.

That the temper, the sentiments, the morality, and, in general, the whole conduct and character of men, are influenced by the example and disposition of the persons with whom they associate, is a reflection which has long sir.ce passed into a proverb, and been ranked among the standing Daxims of human wisdom, in all ages of the world.



SECTION III. THE desire of improvement, discovers a liberal mind it is connected with many accomplishments, and many virtues.

Innocence confers ease and freedoni on the mind; and leaves it open to every pleasing sensation.

Moderate and simple pleasures relish high with the temperate : In the midst of his studied refinements, the voluptuary languishes.

Gentleness corrects whatever is offensive in our manners; and, by a constant train of humane attentions, studies to alleviate the burden of common misery.

That gentleness which is the characteristic of a good man, has, like every other virtue, its seat in the heart : and, let me add, nothing, except what flows from the heart, can render even external inanners truly pleasing.

Virtue, to become either vigorous or useful, must be habitually active : not breaking forth occasionally, with a transient lustre, like the blaze of a comet; but regular in its returns, like the light of day: not like the aromatic gale, which sometimes feasts the sense ; but like the ordinary breeze, which purifies the air, and renders it healthful.

The happiness of every man, depends more upon the state of his own mind, tban upon any one external circumstance :, nay, more than upon all external things put together.

In no station, in no period, let us think ourselves secure from the dangers which spring from our passions. Every age, and every station they beset į from youth to grey hairs, and from the peasant to the prince.

Riches and pleasures, are the chief temptations to criminal deeds. Yet those riches, when obtained, may very possibly overwhelm us with unforeseen miseries. Those pleasures may cut short our health and life.

Te who is accustomed to turn aside from the world, and commune with himself in retirement, will, sometimes at least, hear the truths which the multitude do not tell him. A more sound instructer will lift his voice, and awaken within the heart those latent suggestions, which the world had overpowered and suppressed.

Amusement often becomes the business, instead of the relaxation, of young persons : it is then highly pernicious.

He that waits for an opportunity to do inuch at once, may breathe out his life in idle wishes, and regret, in the last hour, his useless intentions and barren zeal.

The spirit of true religion, breathes mildness and affability. It gives a pative, unaffected ease to the behavour. It is 80

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