Page images
PDF
EPUB

Mind, Understanding, Wit, Memory, Heart.

TH

HE Strength and Weakness of a Man's Mind, are improper Terms, fince they are really nothing else but the Organs of our Bodies, being well or ill difpos'd.

Tis a great Errour, the making a difference between the Wit and the Judgment: For, in truth, the Judgment is nothing else but the Brightness of Wit, which penetrates into the very bottom of Things, obferves all that ought to be observ'd there, and defcries what feem'd to be imperceptible. From whence we must conclude, That 'tis the Extention and Energy of this Light of Wit, that produces all thofe Effects, ufually afcrib'd to Fudgment.

All Men may be allow'd to give a good Character of their Hearts (or Inclinations) but no body dares to fpeak well of his own Wit.

Polite Wit confifts in nice, curious, and honeft Thoughts.

The Gallantry of Wit confifts in Flattery well couch'd.

It often happens, that fome things offer themselves to our Wit,which are naturally finer and better,than is poffible for a Man to make them by the Additions of Art and Study.

Wit is always made a Cully to the Heart.

Many People are acquainted with their own Wit, that are not acquainted with their own

Heart.

283

It is not in the power of Vit, to act a long while the Part of the Heart.

A Man of Wit would be fometimes miferably at a lofs, but for the Company of Fools.

A Man of Wit may fometimes he a Coxcomb; but a Man of Judgment never can.

The different Ways or Methods for compaffing a Defign, come not fo much from the Quickness and Fertility of an industrious Wit, as a dim-fighted Underftanding, which makes us pitch upon every fresh Matter that prefents it felf to our groping Fancy, and does not furnish us with Judgment fufficient to difcern at firft fight, which of them is best for our Purpose.

The Trang of a Man's Native Country, sticks by him as much in his Mind and Difpofuion, as it does in his Tone of Speaking.

Wit ferves fometimes to make us play the Fool with greater Confidence.

Shallow Wits are apt to cenfure every thing above their own Capacity.

'Tis past the Power of Imagination it felf, to invent fo many diftant Contrarieties, as there are naturally in the Heart of every Man.

No body is fo well acquainted with himfelf, as to know his own Mind at all

times.

Every body complains of his Memory, but no body of his Judgment.

There is a kind of general Revolution, not more visible in the turn it gives to the Fortunes of the World, than it is in the Change of Men's Understandings, and the different Relish of Wit.

Men

Men often think to condu& and govern themfelves, when all the while they are led and manag'd; and while their Understanding aims at one thing, their Heart infenfibly draws them into another.

Great Souls are not diftinguifh'd by having lefs Paffion, and more Virtue; but by having nobler and greater Designs than the Vulgar.

We allow few Men to be either Witty or Reasonable, befides thofe who are of our own Opinion.

Weare as much pleas'd to discover another Man's Mind, as we are discontented to have our own found out.

A ftraight and well-contriv'd Mind, finds it eafier to yield to a perverfe one, than to direct and manage it.

Coxcombs are never fo troublesome, as when they pretend to Wit.

A little Wit with Difcretion, tires lefs at long-ruu, than much Wit without Judgment.

Nothing comes amifs to a great Soul; and there is as much Wifdom in bearing other People's Defects, as in relishing their good Qualities.

It argues a great heighth of Judgment in a Man, to difcover what is in another's Breast, and to conceal what is in his own.

If Poverty be the Mother of Wickedness, want of Wit must be the Father.

A Mind that has no Ballance in it felf,turns infolent, or abject, out of meafure, with the various Change of Fortune.

* Our

Our Memories are frail and treacherous; and we think many excellent things, which for want of making a deep impreffion, we can never recover afterwards. In vain we hunt for the ftragling Idea, and rummage all the Solitudes and Retirements of our Soul,for a loft Thought, which has left no Track or Foot-steps behind it: The fwift Off-fpring of the Mind is gone; 'tis dead as foon as born; nay, often proves abortive in the moment it was conceiv'd: The only way therefore to retain our Thoughts, is to fasten them in Words, and chain them in Writing.

A Man is never fo great aDunce by Nature, but Love, Malice, or Neceffity, will fupply him with fome Wit.

*There is a Defect which is almost unavoidable in great Inventors; it is the Cuftom of fuch carnest and powerful Minds, to do wonderful Things in. the beginning; but shortly after, to be over-born by the Multitude and Weight of their own Thoughts; then to yield and cool by little and little, and at laft grow weary, and even to loath that, upon which they were at firft the most eager. This is the wonted Conftitution of great Wits; fuch tender things are thofe exalted Actions of the Mind; and fo hard it is for thofe Imaginations, that can run fwift and mighty Races, to be able to travel a long and conftant Journey. The Effects of this Infirmity have been fo remarkable, that we have certianly lost very many Inventions, after they have been in part fashion'd, by the meer Languishing and Negligence of their Authors.

Moderation

Mode

Moderation.

Oderation in Profperity, generally fprings ei their from apprehenfion of the Shame and Reproach that attends Paffion and Excefs, or the fear of losing our Fortunes and Advantagès.

Moderation is like Temperance; a Man would be well enough pleas'd to eat more, but only he is af raid of a Surfeit.

The Moderation of fome fortunate Men, is the effect of a smooth and compofed Temper, owing to the Calm of their Profperity.

Moderation is a fear of falling into that Envy and Contempt, which thofe who grow giddy with their good Fortune, most justly draw upon themfelves; it is a vain Oftentation of the Greatnefs of our Mind: And in fhort, the Moderation of Men in the most exalted Fortunes, is a Defire to be thought above thofe very Things that have rais'd them fo high.

Moderation is reprefented as a Virtue, with a design to restrain the Ambition of Great Men; and to perfwade thofe of a meaner Condition, to be contented with a lefs proportion of Merit and Fortune.

TH

Merit, Worth.

HO' I may allow, that thofe who are raised to Preferments, do generally acquit them→

« PreviousContinue »