Lucretius says, "Let us but imagine these objects of the universe which are exhibited before us as only just formed, and we should burst forth with rapture and astonishment *.' A moderate stream will appear immense to him who has never seen any large river, and we may make the fame observation on a man, a tree, or any other work of nature, when it is the largest of the kind that has fallen under our observation. Our minds become so accustomed to the objects constantly before us, that we cease to develope the first cause. Thus it is the novelty, rather than the grandeur of things, which excites our curiosity and admiration; but we should acknowledge our incompetency, and judge with more reverence of the infinite power of Providence. Did we rightly comprehend the difference between impossible and extraordinary things; what is really contrary to nature, or only against the received opinion, so as neither to *These are thy glorious works, Parent of Good! Thus wondrous fair! Thy felf how wondrous then! be be too credulous, nor too rash in rejecting belief, we should observe the rule laid down by Chilon, ne quid nimis. Plutarch tells us, that in the time of Domitian, the news of the defeat of Antonius in Germany, was published at Rome, and dispersed through the whole world, on the same day the battle was fought; and if Cesar was of opinion that reports frequently preceded accidents, shall we not be ready to cry out that these simple people have suffered themselves to be deceived by the vulgar, because they were not so clear sighted as our felves. Can there be any thing more delicate, clear, and neat, than the thoughts of Pliny, when he chuses to display them, or any thing more free from vanity? Setting aside his learning, which I do not mean to touch upon, which of us can equal him either in elegance of stile, or originality of invention? and yet there is scarcely a school-boy who has any pretensions to learning, who could not detect him in many errors, or instruct him in the study of nature. To contemn what we do not comprehend, is an absurd temerity; for when, according to Our our fancied superior understandings, we establish the limits of truth and error, if in future we should be convinced of the truth of things still more marvellous than those we have obstinately refused to credit, how shall we venture to avow our change of opinion? Let us remember how greatly we vary even in our own judgment, and that many things appeared to us as sables only yesterday, which we adopt as articles of saith to-day. An ambition to shine, and an abundant curiosity, are the scourges of mankind; the one induces us to pry into every thing, and the other precludes us from cautiously suspending our judgment, or leaving any thing doubtful in our minds: whereas occasionally the want of decision on things of great importance, is often the proof of a well regulated mind. I can aver from my own experience, with regard to the weighty and serious subject of religion, that having formerly taken the liberty of setting at defiance, or treating with indifference, certain points of observance ordained by our church, which bore a strange and vain appearance; but having since consulted and communicated with well well-informed men on the subject, I have discovered that these things were sounded on solid ground, and it was only owing to my own stupidity and ignorance, that I treated them with less reverence than they deserved. ESSAY 22. ON MODERATION. As if we had an infectious touch, we corrupt, by our manner of handling, things that are in themselves laudable and good. Those who say there can be no excess in virtue, because it is no virtue when it becomes excess, only play upon words. Horace obs rves the wisest and most ust man deserves to pass for unjust, if he seeks even virtue with too much ardour. The Holy Scriptures lean to this bias as St. Paul says, "think soberly, ac cording as God has dealt to every man the measure of faith." I have known a very exalted character prejudice religion, by being devout beyond all former examples *. "Be not righteous over much." Probably Montiigne means Henry III. of France. Cardinal D'Ossat said, "That this prince had lived a life more religious than royal.” |