« السابقةمتابعة »
THE difcontents of the poor are much easier allayed, than thofe of the rich.
NONE Mould be so implacable, as to refuse an humble submission : he whose very best actions must be seen with favourable allowance, cannot be too mild, moderate, and forgiving.
A PASSIONATE temper renders a man unfit for advice; deprives him of his realun; robs him of all that is great or noble in his nature. It makes him unfit for
conversation ; destroys friendship; changes. justice into cruelty; and turns all order into confufion.
THERE is no greater sign of a mean and fordid spi. rit, says Cicero, than to doat upon riches; nor is any thing more magnificent, than to lay them out freely in acts of bounty and liberality.
A FIRM trust in the allistance of an Almighty Being, naturally produces patience, hope, chearfulness, and all other dispositions of mind, that alleviate those calamities which we are not able to remove.
DIVINE Providence always places the remedy near the evil. There is not any duty, to which Providence has not annexed a blessing; nor any affli&ion, for which he has not provided a remedy.
A GOOD conseience, and a contented mind, will, make a man happy in all conditions,
HE that overcomes his passions, conquers his greatest enemies.
THE desire of being thought wise, is often an hin. derance to being so; for such a one is more solicitous to let the world see what knowledge he hath, than to learn that which he wants.
A WISE man endeavours to shine in himself; a fool to outshine others. The first is humbled by the sense of his own infirmities; the last is lifted up by the discovery of those which he observes in others. The wise man considers what he wants; and the fool, what he abounds in. The wise man is happy when he gains his own approbation; and the fool, when he recommends himself to the applause of those about him.
NO knowledge, which terminates in curiosity and speculation, is comparable to that which is of use; and · of all useful knowledge, that is most so which confifts in a due care and just notion of ourselves.
Of all parts of wisdom, the practice is the best. So. crates was esteemed the wiseft man of his time, because the turned his acquired knowledge into morality, and aimed at goodnefs more than greatness.
THOUGH it be an argument of a great wit, to give ingenious reasons for many wonderful appearances in na. ture; yet, it is an evidence of small judgment, to be positiye in any thing but the knowledge of our own ignorance.
THE highest learning is, to be wise; and the greatest wisdom is, to be good.
INSTEAD of labouring in nice'learning and intri. cate sciences; instead of trifling away precious time upon the secrets of nature, or mysteries of state, it were better to seek that only which is really and subftantially good.
TRUE philosophy, says Plato, confifts more in fidelity, constancy, justice, sincerity, and in the love of our duty, than in a great capacity.
THE best people need afflictions for trial of their virtue. How can we exercise the grace of contentment, if all things succeed well? Or that of forgiveness, if we have no enemies ?
THE most excellent of all moral virtues, is to have a low esteem of ourselves, which has this particular advantage, that it attracts not the envy of others.
IF a man should forsake a kingdom, and all the world, if he cannot renounce himself, he has hardly done any thing.
WHATSOEVER convenience may be thought to be in fallood and dissimulation, it is foon over; but the inconvenience of it is perpetual, because it brings a man under a continual jealousy and suspicion; so that he is not believed when he speaks truth, nor trusted, when perhaps he means honestly.
Reflection by a Person in his Sixtieth Year.
And forc'd to act a joyless part,
Which warns me friendly to depart?
That I my hapless course have ran;
iaft exit like a man?
And deep distress deforms the scene;
Vain is the rage, the tumult vain.
To quit this darksome, dull abode;
And find a lasting rest in God.
Kind Heav'n assent, and set me free!
When life itself is tir'd of me!
ORDER is Heaven's first law; and this confeít,
BE careful not to endeavour to imitate other men's ways, except it be in their effential virtues,
THE distribution of all our temporal mercies is wife. ly regulated by the hand of God. Some men are favoured with a large share of worldly blessings; some with things just necessary and convenient; while fome, equally deserving, have scarcely whereon to lay their heads. The disposal of these things is the work of God: he maketh poor and maketh rich; he bringeth low and lifteth up; and none have a right to say to him, What dost thou
EVERY serious person must trace the marks of an invisible hand in all the variegated paths of life. He must acknowledge, that it is not in man who walketh, to direct his steps ; yea, he will rejoice to find they are or. dered by the Lord, who delighteth in his way. And were we more observant of the hand of Providence, many of our inquiries would be needless; we should see the path marked out before us; and if at any time through mistake we should turn either to the right hand or to the left, we should hear a ftill small voice whispering behind, " This is the way, walk in it.”
The Contented Swain.
I SEEK not India's pearly shore,