Note 1.—The imperative is frequently used, without its subject, that is, the nominative being suppressed, but the person or persons being perfectly understood. “And Samuel said to the people, Fear not,” i.e. “Fear ye not.”
Note 2.—It is employed in the same way, in an absolute sense, without its subject. “Our ideas are movements of the nerves of sense, as of the optic nerve, in recollecting visible ideas, suppose of a triangular piece of ivory.”—Darwin. I agree with Webster in thinking, that there is “a peculiar felicity” in such absolute forms of expression, the verb being thus applicable to any of the three persons, thus, “I may suppose,” “you may suppose,” “one may suppose.”
Rule XVII.—Participles are construed as the verbs to which they belong, as,
“Teaching us to deny ungodliness.”
Note 1.—The imperfect participle is frequently used like a substantive, and is, in such examples, of the same import with the infinitive of the verb; as, “they love reading,” i.e. “they love to read.” In some examples it becomes a real noun, and has a plural number, as, the outgoings of the morning.
Note 2.—Lowth contends that, when the imperfect participle of a transitive verb is not preceded by the definite article, it properly governs the objective case, and is analogous to the Latin gerund, as, “much advantage will be derived from observing this rule;” in which example, this rule is the regimen of the participle observing; and that, when the definite article precedes the participle, it becomes then a pure noun, and, therefore, cannot have the regimen of a verb. He therefore condemns this expression, “by the sending them the light of thy holy Spirit.” Some of our grammarians consider Lowth, in this instance, as fastidiously critical; but to me he appears chargeable with error. Let us examine the reasons, which the author adduces in support of his opinion.
In this inquiry, the first and most pertinent question is, does usage justify the opinion of the author? He acknowledges the contrary: he even admits that there is not a single writer who does not violate this rule. Were it necessary, indeed, after this concession, it would be easy to evince, that not only our translators of the Bible, whose authority surely is of great weight, but also other writers of the highest eminence, employ the phraseology which he condemns.
Again. Does the distinction, which he wishes to establish, favour perspicuity? The very reverse appears to me to be the case; for he admits an identity of sense in two distinct phraseologies, which are incontestably, in many instances, susceptible of different meanings. And, though this ambiguity may not be involved in every example, we have surely good reasons for repudiating a phraseology which may, in any instance, be liable to misconstruction. We are to prescribe, not what may be perspicuous in some instances, but what must be intelligible in all.
Lowth says, that we may express the sentiment, either by inserting the article before the participle and the preposition after it, or by the omission of both; in other words, that these phraseologies are equivalent. Thus, according to him, we may say either, “by sending his Son into the world,” or “by the sending of his Son.” Here, perhaps, the meaning is sufficiently clear, whichsoever of these forms of expression be adopted. But let us take another example, as, “he expressed the pleasure he had, in hearing the philosopher.” Now, according to Lowth, we may also say, “he expressed the pleasure he had, in the hearing of the philosopher.” Is there no difference of sentiment here? Are these expressions equivalent? The contrary must be obvious to the most inattentive reader. According to the former phraseology, the philosopher was heard—he is represented as passive; agreeably to the latter, he was active—he heard.