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\. your Business to speak to that point, not vmie.

2. They had no Business to interfere in .this Affair.

3. It is my Duty to clear myself of that Suspicion.

4. It belongs to every Disquisition concerning Duty, to keep in our Eye the Excellence of Man's Nature above that of Brutes and all other Creatures.

5. Every Thing is to be done, that we may be most grateful: for this is our own Good; and it belongs not to others, like an Act of Justice: for the greatest part of a Benefit returns upon itself: no one does good to others, but at the same Time he does good to himself.

His impersonalibus subjicitur, &c.

THESE six Impersonal?, poenitet, taedet, piget, pudet, miseret,, govern an Accusative Case of the Person, and a Genitive of the Thing, tmless when both are Persons; as, Nos nostri pqenitet: and therefore in construing verbatim, the Accusative is the first of the two Cases; and in making Latin, the English must be changed, that the Nominative Case in English may almost always be the Accusative in Latin.

1. This is the Humour of almost allMen ;—~we dislike our own.

2. Use Diligence, honor your Parents, find fear God: these three Things you never '&fcj" repent

of. . ." .

3. I plainly see, that by the prudent Exertion of your Power and Influence, your Enemies roill repent of their violent Proceedings.

4. Was you not aslmmed of the Villainy, which the young Gentleman committed under your Direction, but you must tell Tales of him to his Father?

5. He is truly good, who repents not of his Goodness and Sobriety.'

6'. As Folly, when it has got what it coveted, never thinks it has got enough; so Wisdom is always contented with what is present, and repents. not bf itself.

7. I left them and came abroad, so tired was I of their Conversation.

8. How wretched are they, who are neither sorry for, nor ashamed oftheir Lfamy!

9. In Boys Nature is beheld as in a Mirror: How eager are they in their Disputes! How great their Contests! How are they delighted with Conquest! How ashamed to be. conquered! How ynwilling to accuse themselves! How desirous to be praised! What Labors do they not undertake to be Leaders among their Companions! How grateful to those who deserve well of them! What a Desire to express their Gratitude !—And these Qualities most eminently appear in Children of the best natural Endowments.

■ 10. Who pitieth the Poor, and relieves his Necessities, does not impoverish, but enrich himself: for Divine Blessings are annexed to Charity.

11. We rather pity those who ask not our Compassion, than those who demand it.

12. What I toM a certain Person, I will now

tell you :—that, as you have Compassion on others, ethers will have Compassion on you.

Verbum Impersonate, &c.

A Verb Impersonal of the Passive Voice, may be taken for every Person of both Numbers indifferently, by virtue of an oblique Case joined to it: as, Statur a me, a te, ab illo, ab illis; for sto, stas, stat, stant.

1. Where they Uve well, they live long.

2. Wars are to be undertaken, that we may live . in Peace without Injuries.

8. As we live not with Men completely wise and perfect, no Man, I think, is to be disregarded, in whom we can discern the least sign of Virtue.

4. We must take care that our Speech does not betray some Defect in our Manners, which generally happens when we speak of those who are absent for the sake of Detraction, or by the way of Ridicule, Severity, or Contumely.

5. As often as we speak or harangue, so often ure we judged of by others.

(i. We easily pardon those, who endeavour not to persevere, but to recall themselves from Error.

7. They who, while Children or Boys, were of too mean and obscure a Rank to be noticed by the Public, when they come to be young Men, ought to raise their Views to higher Objects, and pursue them by the most direct means: because that Age is not only not checked, but generally favored.

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The Construction of Participles.

Participia regunt casus, &c.

Participles govern the same Cases as the Verbs do from whence they are derived: as tendo governs an Accusative Case, so does tendens; utor governs an Ablative Cnse, therefore utens, usus, and usurus, govern the same: Eripio governs a Dative Case by the Rale, Quaedam accipiendi, &c. therefore ereptus governs the same.

1. I had rather see a Man wanting Money, than Money a Man.

2. Slavery is the Obedience of a broken and abject Mind, wanting its own fVill.

3. A Man given to Pleasure is but of little Service to his Heir.

4. Public Utility is to be preferred to private Interest.

5. Friendship is to be preferred to all human Things.

6. If you have benefited a Friend, or given him faithful Counsel, you seem not to deserve much Praise, having only done your Duty.

7. The Man whose Passions and Views are always inconsistent and irreconcileable with one another, can never enjoy a state of Quiet and Tranquillity.

8. As he is a Fool, who, when he is going to buy a Horse, inspects only the Bridle and Saddle j so is he most foolish, who esteems a Man from his Dress, or Condition, which is a sort of Dress.

9. Let us suppose, on one hand, a good Man, abounding with Riches; and, on the other hand, one indeed having nothing, but all Things in himself: each of them may be equally a good Man, however unequal they are in Fortune.

10. I cannot call those good Things, with which a Man, though abounding ever so much, may be miserable.

11. We are very properly enjoined, in the course of our Life to avoid all Fits of Passion: that is, excessive Emotions of the Mind, uncontrolled by Reason.

12. A Man thinks himself injured, and has a Mind to be revenged; but some Cause dissuading him, he immediately draws back: I call not this Anger, but an Emotion of the Mind, obeying Reason: that is Anger, which leaps beyond Reason, and draws it with her.

13. He is not truly a Conqueror, who cannot bridle his Passion when it de7nands Revenge.

14. He is an unjust and ungrateful Citizen, who, when he is delivered from the Danger of Arms, still retains an armed Mind.

15 Fortitude is the Knowledge of Things to be endured, or an Affection of the Mind in Patience and Perseverance, obeying, without Fear, the supreme Law.

16. Modesty is the Guardian of all Virtues, aver avoiding Disgrace, and procuring the highest Praise.

17. It is expedient that the Mind should be conscious of its own Integrity, and know its Affinity

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