degrees beyond what we commonly call folly or mad. ness. Atheism, by which I mean a disbelief of a Supreme Being, and consequently of a future state, under whatsoever titles it shelters itself, may likewise very reason- 75 ably deprive a man of this cheerfulness of temper. There is something so particularly gloomy and offensive to human nature in the prospect of non-existence, that I cannot but wonder, with many excellent writers, how it is possible for a man to outlive the expectation of it. So For my own part, I think the being of a God is so little to be doubted, that it is almost the only truth we are sure of, and such a truth as we meet with in every object, in every occurrence, and in every thought. If we look into the characters of this tribe of infidels, we gen- 85 erally find they are made up of pride, spleen, and cavil: it is indeed no wonder that men who are uneasy to themselves should be so to the rest of the world; and how is it possible for a man to be otherwise than uneasy in himself who is in danger every moment of los- 90 ing his entire existence and dropping into nothing? The vicious man and atheist have therefore no pretence to cheerfulness, and would act very unreasonably should they endeavor after it. It is impossible for any one to live in good-humor, and enjoy his present ex-95 istence, who is apprehensive either of torment or of annihilation; of being miserable, or of not being at all. After having mentioned these two great principles, which are destructive of cheerfulness in their own na ANALYSIS.-71. degrees beyond. Dispose of beyond. 94. endeavor after it. Explain. ture, as well as in right reason, I cannot think of any 100 other that ought to banish this happy temper from a virtuous mind. Pain and sickness, shame and reproach, poverty and old age, nay death itself, considering the shortness of their duration and the advantage we may reap from them, do not deserve the name of evils: a 105 good mind may bear up under them with fortitude, with indolence, and with cheerfulness of heart. The tossing of a tempest does not discompose him, which he is sure will bring him to a joyful harbor. A man who uses his best endeavors to live according 110 to the dictates of virtue and right reason has two perpetual sources of cheerfulness, in the consideration of his own nature, and of that Being on whom he has a dependence. If he looks into himself, he cannot but rejoice in that existence which is so lately bestowed on 115 him, and which, after millions of ages, will be still new and still in its beginning. How many self-congratulations naturally arise in the mind when it reflects on this its entrance into eternity, when it takes a view of those improvable faculties which in a few years, and even at 120 his first setting out, have made so considerable a progress, and which will be still receiving an increase of perfection, and consequently an increase of happiness! Parse the verb. ANALYSIS.-101. to banish, etc. What figure? 105, 106. a good mind may bear up, etc. 108. which. What is the antecedent? different order. Rewrite the sentence in a 112. sources of cheerfulness. What figure? What phrases modify consideration? 114 If he looks, etc. Subjunctive or indicative? 114, 115. he cannot but rejoice. Parse 117. still in its beginning. What does "still" modify? 120 What is the force of even in this line? 121. Dispose of setting out. The consciousness of such a being spreads a perpetual diffusion of joy through the soul of a virtuous man, and 125 makes him look upon himself every moment as more happy than he knows how to conceive. The second source of cheerfulness to a good mind is its consideration of that Being on whom we have our dependence, and in whom, though we behold Him as 130 yet but in the first faint discoveries of His perfections, we see everything that we can imagine as great, glorious, or amiable. We find ourselves everywhere upheld by His goodness, and surrounded with an immensity of love and mercy. In short, we depend upon a Being 135 whose power qualifies Him to make us happy by an infinity of means, whose goodness and truth engage Him to make those happy who desire it of Him, and whose unchangeableness will secure us in this happiness to all eternity. 140 Such considerations, which every one should perpetually cherish in his thoughts, will banish from us all that secret heaviness of heart which unthinking men are subject to when they lie under no real affliction, all that anguish which we may feel from any evil that ac- 145 tually oppresses us, to which I may likewise add those little cracklings of mirth and folly that are apter to betray virtue than support it; and establish in us such an even and cheerful temper as makes us pleasing to ourselves, to those with whom we converse, and to Him 150 whom we were made to please. ANALYSIS.—124, 125. spreads a perpetual diffusion of joy, etc. Is this a good expression? 130, 131. as yet but. Give the grammatical construction. 132, 133. as great, glorious, etc. Parse the adjectives. 135. Give the construction of In short. 141-151. Analyze this sentence. 147. apter. Give the modern form. THE HEAVENS DECLARE THE GLORY OF GOD. I. THE spacious firmament on high, With all the blue ethereal sky, And spangled heavens, a shining frame, Their great Original proclaim; Th' unwearied sun, from day to day, Does his Creator's power display, And publishes to every land The work of an Almighty hand. II. Soon as the evening shades prevail, While all the stars that round her burn, And spread the truth from pole to pole. III. What though, in solemn silence, all 8. ALEXANDER POPE, 1688-1744. ALEXANDER POPE, the greatest poet of this period, was born of Catholic parents in London, May 21, 1688. While attending school he wrote a lampoon on his teacher, for which he was severely punished; in consequence of which his parents removed him from school. After the age of twelve he devoted himself to self-instruction, giving himself up almost wholly to the pursuit of literature. His powers as a poet were developed, however, before his school-life closed, his Ode on Solitude having been written before he was twelve. His Essay on Criticism was published before Pope was twenty-three years of age. Pope was a man of peculiar appearance. His face was pleasant, but from early infancy his body was sadly deformed. It is said that he was so weak that he was not able to dress or undress himself, and every morning he was sowed up in canvas stays, without which he could not stand erect. His deformity led his associates to call him the "Interrogation-Point." He was extremely fastidious in dress, and on company days "he always wore a black velvet coat, a tie wig, and a little sword." His deformity and ill health seem to have warped not only his body, but also his mind. In his boyhood his grand passion was a great admiration for Dryden, and this it was that led him to imitate the style of his renowned predecessor. But while his wit was more brilliant than that of Dryden. Pope's vigor of thought never equaled that of his illustrious model. |