第190章

There is, as I remember, a passage in Xenophon where he tells us that we ought so much the more seldom to call upon God, by how much it is hard to compose our souls to such a degree of calmness, patience, and devotion as it ought to be in at such a time; otherwise our prayers are not only vain and fruitless, but vicious: "forgive us," we say, "our trespasses, as we forgive them that trespass against us"; what do we mean by this petition but that we present to God a soul free from all rancour and revenge? And yet we make nothing of invoking God's assistance in our vices, and inviting Him into our unjust designs:

"Quae, nisi seductis, nequeas committere divis"

["Which you can only impart to the gods, when you have gained them over."--Persius, ii. 4.] the covetous man prays for the conservation of his vain and superfluous riches; the ambitious for victory and the good conduct of his fortune; the thief calls Him to his assistance, to deliver him from the dangers and difficulties that obstruct his wicked designs, or returns Him thanks for the facility he has met with in cutting a man's throat; at the door of the house men are going to storm or break into by force of a petard, they fall to prayers for success, their intentions and hopes of cruelty, avarice, and lust.

"Hoc igitur, quo to Jovis aurem impellere tentas, Dic agedum Staio: 'proh Jupiter! O bone, clamet, Jupiter!' At sese non clamet Jupiter ipse."

["This therefore, with which you seek to draw the ear of Jupiter, say to Staius. 'O Jupiter! O good Jupiter!' let him cry. Think you Jupiter himself would not cry out upon it?"--Persius, ii. 21.]

Marguerite, Queen of Navarre,--[In the Heptameron.]-- tells of a young prince, who, though she does not name him, is easily enough by his great qualities to be known, who going upon an amorous assignation to lie with an advocate's wife of Paris, his way thither being through a church, he never passed that holy place going to or returning from his pious exercise, but he always kneeled down to pray. Wherein he would employ the divine favour, his soul being full of such virtuous meditations, I leave others to judge, which, nevertheless, she instances for a testimony of singular devotion. But this is not the only proof we have that women are not very fit to treat of theological affairs.

A true prayer and religious reconciling of ourselves to Almighty God cannot enter into an impure soul, subject at the very time to the dominion of Satan. He who calls God to his assistance whilst in a course of vice, does as if a cut-purse should call a magistrate to help him, or like those who introduce the name of God to the attestation of a lie.

"Tacito mala vota susurro Concipimus."

["We whisper our guilty prayers."---Lucan, v. 104.]

There are few men who durst publish to the world the prayers they make to Almighty God:

"Haud cuivis promptum est, murmurque, humilesque susurros Tollere de templis, et aperto vivere voto"

["'Tis not convenient for every one to bring the prayers he mutters out of the temple, and to give his wishes to the public ear.--"Persius, ii. 6.]

[See: "Letters To the Earth" by Mark Twain in the story of Abner Schofield, Coal Dealer, Buffalo, N.Y.: for a discussion of the contradictions between 'public' and 'private' prayers. D.W.] and this is the reason why the Pythagoreans would have them always public and heard by every one, to the end they might not prefer indecent or unjust petitions as this man:

"Clare quum dixit, Apollo!

Labra movet, metuens audiri: Pulcra Laverna, Da mihi fallere, da justum sanctumque videri;

Noctem peccatis, et fraudibus objice nubem."

["When he has clearly said Apollo! he moves his lips, fearful to be heard; he murmurs: O fair Laverna, grant me the talent to deceive; grant me to appear holy and just; shroud my sins with night, and cast a cloud over my frauds."--Horace, Ep., i. 16, 59.-- (Laverna was the goddess of thieves.)

The gods severely punished the wicked prayers of OEdipus in granting them: he had prayed that his children might amongst themselves determine the succession to his throne by arms, and was so miserable as to see himself taken at his word. We are not to pray that all things may go as we would have them, but as most concurrent with prudence.

We seem, in truth, to make use of our prayers as of a kind of jargon, and as those do who employ holy words about sorceries and magical operations; and as if we reckoned the benefit we are to reap from them as depending upon the contexture, sound, and jingle of words, or upon the grave composing of the countenance. For having the soul contaminated with concupiscence, not touched with repentance, or comforted by any late reconciliation with God, we go to present Him such words as the memory suggests to the tongue, and hope from thence to obtain the remission of our sins. There is nothing so easy, so sweet, and so favourable, as the divine law: it calls and invites us to her, guilty and abominable as we are; extends her arms and receives us into her bosom, foul and polluted as we at present are, and are for the future to be. But then, in return, we are to look upon her with a respectful eye; we are to receive this pardon with all gratitude arid submission, and for that instant at least, wherein we address ourselves to her, to have the soul sensible of the ills we have committed, and at enmity with those passions that seduced us to offend her; neither the gods nor good men (says Plato) will accept the present of a wicked man:

"Immunis aram si terigit manus, Non sumptuosa blandior hostia Mollivit aversos Penates Farre pio et saliente mica."

["If a pure hand has touched the altar, the pious offering of a small cake and a few grains of salt will appease the offended gods more effectually than costly sacrifices."--Horace, Od., iii. 23, 17.]