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driven out of us when the Divine Spirit comes in, and when that aga quits us, the other returns; for it is not fit that mortal should cohabit with immortal. Middleton.

The goods of the mind are, in many respects, superior to those of the body and of fortune; not only as they have more dignity, are more durable, and less exposed to the strokes of fortune; but they are the only goods in our power, and which depend wholly on our conduct. Reid.

The play of the mind, such as being able to repeat a great deal on once hearing, extemporaneous verse, satirical similes, turning every thing to jest, sophistry, punning, &c. are like the tricks of tumblers, sleight of hand, &c. matters of no real worth or importance. Lord Bacon,

What is the mind of man? A restless scene
Of vanity and weakness, shifting still,

As shift the lights of our uncertain knowledge,
Or as the various gale of passion breathes.


A man, who has not got a great strength and variety of mental power, nor much liberal and elegant information and knowledge, but who has a good deal of confidence, vivacity, and fluency, and who dashes at every thing, must make some lucky bits; must, at times, throw out a striking association or collision of ideas; but, in want of strength and exuberance of mind, and of the stores which supply such a mind, and that such a mind has always at command, he will at different times, be very unequal to himself as an interesting companion; his brilliancy to-day will, perhaps, fade considerably to-morrow; and, to those who are much with hith, when his circle of anecdotes and stories, with their intermediate jerks of pun and fancy, has completed its round, that brilliancy will, ere long, be totally extinguished. But the mind on which nature has bestowed vigour, brightness, acuteness, and versatility, and which is, likewise, highly cultivated and enriched by polite literature, is always present, and always affluent to its owner; and, as its force creates at pleasure, its rays illuminate and beautify all its variegated, finely combined and strikingly contrasted images; they illuminate-not with the

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dubious and perishable flashes of the meteor, but with the clear, steady, and eternal light of the sun.

He that hath treasures of his own
May leave the cottage or the throne,
May quit the globe, and dwell alone

P. Stockdale.

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The mind is that principle within us, which feels, perceives, and acts. It is the source of life and power, to which we ascribe no or ganization. Cicero.

It is not like a vessel, (i. e. the mind,) into which may be poured any quantity of whatever the possessor chooses to infuse. It is rather like a plant, which, by the operation of its own internal powers, imbibes the nutriment afforded by the earth. Knox.

The power of the mind will be great, if we are patient in thought. I keep, says Sir Isaac Newton, the subject constantly before me, and wait till the first dawnings open clearly, little by little, into a full and clear light. Trusler.

The faculties of the mind are reason, imagination, memory, appetite, will.

It has the softness of air to receive impression, with the vigour or fire to embrace action. Lord Bacon.

We ought, in humanity, no more to despise a man for the misfortunes of the mind, than for those of the body, when they are such as he cannot help. Were this thoroughly considered, we should no more laugh at one for having his brains cracked, than for having his head broke. Pope.

As the most beautiful object in nature is a modest woman, conscious of attracting merited admiration; the most majestic, a ship, with outstretched canvas, sweeping the sea; the most awful, the ocean, (the storm having subsided,) when it ascends and falls in one swell from the horizon; the most splendid, the canopy of night, emblazoned with many stars; the most magnificent, the rising sun; so, the most wonderful is the human mind.


Mind, mind alone, (bear witness heaven and earth)
The living fountain, in itself, contains

Of beauteous and sublime. Here, hand in hand,

Sit paramount the Graces: here, enthroned,
Celestial Venus with divinest airs

Invites the soul to never-fading joy.


There are three things which, in an especial manner, go to make up that amplitude or capacity of mind, which is one of the noblest characters belonging to the understanding.

1. When the mind is ready to take in great and sublime ideas with out pain or difficulty.

2. When the mind is free to receive new and strange ideas, upon just evidence, without great surprise or aversion.

3. When the mind is able to conceive or survey many ideas at once, without confusion, and to form a true judgment, derived from that extensive survey.

The person, who wants either of these characters, may, in that respect, be said to have a narrow genius.


On the cultivation of the mind every man depends for an adequate relish of his enjoyments; for these give him, according to his station, a proper taste or sensibility of happiness; or, at least, afford him a sentimental relish of true pleasure, which is in its nature innocent, and opposite to vice, and soften and refine his passions, so as to enable him properly to regulate them. In short, upon the due culture of the mind every man depends for fixing a principle of virtue in his breast, (entwining it, as it were, with the fibres of his heart) and for giving his nature, originally made for virtuous use and enjoyment, that feeling which may and should be impressed on all.


The powers of man's mind show him to be almost a divine existence; he thinks-he is conscious of internal acts-he forms ideas of all things-be reasons on his thoughts—he perceives an infinite variety of objects-he reflects on these images of things in his mind --he recollects his thoughts, and surveys their agreement with objects, and their difference from each other he brings all past ages and time present to his mind, and views the transactions of men

and revolutions of empires for thousands of years. He can recollect a thousand, ten thousand, a million facts at once; he makes them pass in a quick succession before the eyes of his mind. He marks the different natures and tendency of men's ac

tions; sees how one kind have a direct influence upon his peace and happiness, while others issue in ruin, devastation, and death. He commands the future time to the present view of his vast and mighty mind, foretels the consequences of actions, penetrates the dark veil of future ages, and dives into the condition of men for ten thousand years to come. He pursues a mental tour around the earth; and ranges his thoughts all over the skies; he roves from planet to planet, from sun to sun, from world to world, almost to infinity.

Hence it follows, that ideal knowledge is essential to a mind: it is found nowhere, originally, but in the Eternal Mind; and it is essential to the very notion and idea of a mind; for what is a mind without the images and ideas of things? Which is a good argument, that created minds, as far as they partake of the Eternal Mind, have the natural ideas of things interwoven in their frame and constitution, if I may so speak. For a mind is a mind, whether created or uncreated; and, if created minds are made after the pattern of the Divine Mind, (and there is no other pattern for our minds,) natural ideas must be as essential to created minds as they are to the Uncreated Mind; for there is no notion of a mind without them. Dr. Sherlock.


In the mind, we shall find several faculties or powers, which be arranged under separate heads, and which have been treated of by various authors; such as Ideas, Thoughts, Imagination, Reason, Conscience, &c. And first,


Every man being conscious to himself that he thinks, and that which his mind is employed about, whilst thinking, being the ideas that are there, it is past doubt, that men have in their minds several ideas, such as are those expressed by the words-whiteness, hardness, sweetness, thinking, motiou, man, elephant, army, drunkenness, and others.

Let us, then, suppose the mind to be, as we say, white paper, vojd of all characters, without any ideas; how comes it to be furnished? Whence comes it by that vast store which the busy and boundless faucy of man has painted on it, with an almost endless variety? Whence has it all the materials of reason and knowledge? To this I answer, in one word, from experience, In that all our knowledge is founded, and from that it ultimately derives itself. Our observa, tion, employed either about external sensible objects, or about the internal operations of our minds, perceived and reflected on by our selves, is that which supplies our understandings with all the mater rials for thinking. These two are the fountains of knowledge, from whence all the ideas we have, or can naturally have, do spring.

First, our senses, conversant about particular sensible objects, do convey into the mind several distinct perceptions of things, accord ing as those objects do affect them; and thus we come by those ideas we have of yellow, white, heat, cold, soft, hard, bitter, sweet, and all those which we call sensible qualities; which, when I say the senses convey into the mind, I mean, they form external, objects, and convey what produces there those perceptions. This great source of most of the ideas we have, depending wholly upon our senses, and derived by them to the understanding, I call sensation,

Secondly, the other fountain, from which experience furnishetk the understanding with ideas, is the perception of the operations of our own mind within us, as it is employed about the ideas it høs got, which operations, when the soul comes to reflect on and consider, do furnish the understanding with another set of ideas, which could not be had from things without; and such are perception, thinking, doubting, believing, reasoning, knowing, willing, and all the different actings of our own minds, which we being conscious of, and observing in ourselves, do from these receive into our understandings as distinct ideas, as we do from bodies affecting our senses. This source of ideas every man has in himself; and though it be not sense, as having nothing to do with external objects, yet it is very like it, and might properly enough be called internal sense. But, as I call the other sensation, so I call this reflection, the ideas it affords being such only as the mind gets by reflecting on its own

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