and yet； with some show of reason； it might； on the contrary； be said
that the divine doctrine； as queen and regent of the rest； better keeps
her state apart； that she ought to be sovereign throughout； not
subsidiary and suffragan； and that； peradventure； grammatical；
rhetorical； logical examples may elsewhere be more suitably chosen； as
also the material for the stage； games； and public entertainments； than
from so sacred a matter； that divine reasons are considered with greater
veneration and attention by themselves； and in their own proper style；
than when mixed with and adapted to human discourse； that it is a fault
much more often observed that the divines write too humanly； than that
the humanists write not theologically enough。 Philosophy； says St。
Chrysostom； has long been banished the holy schools； as an handmaid
altogether useless and thought unworthy to look； so much as in passing
by the door； into the sanctuary of the holy treasures of the celestial
doctrine； that the human way of speaking is of a much lower form and
ought not to adopt for herself the dignity and majesty of divine
eloquence。 Let who will 'verbis indisciplinatis' talk of fortune；
destiny； accident； good and evil hap； and other suchlike phrases；
according to his own humour； I for my part propose fancies merely human
and merely my own； and that simply as human fancies； and separately
considered； not as determined by any decree from heaven； incapable of
doubt or dispute； matter of opinion； not matter of faith； things which I
discourse of according to my own notions； not as I believe； according to
God； after a laical； not clerical； and yet always after a very religious
manner； as children prepare their exercises； not to instruct but to be
instructed。
And might it not be said； that an edict enjoining all people but such as
are public professors of divinity； to be very reserved in writing of
religion； would carry with it a very good colour of utility and justice
and to me； amongst the rest peradventure； to hold my prating？ I have
been told that even those who are not of our Church nevertheless amongst
themselves expressly forbid the name of God to be used in common
discourse； nor so much even by way of interjection； exclamation；
assertion of a truth； or comparison； and I think them in the right： upon
what occasion soever we call upon God to accompany and assist us； it
ought always to be done with the greatest reverence and devotion。
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。＇
CHAPTER LVII
OF AGE
I cannot allow of the way in which we settle for ourselves the duration
of our life。 I see that the sages contract it very much in comparison of
the common opinion： 〃what；〃 said the younger Cato to those who would stay
his hand from killing himself； 〃am I now of an age to be reproached that
I go out of the world too soon？〃 And yet he was but eight…and…forty
years old。 He thought that to be a mature and advanced age； considering
how few arrive unto it。 And such as； soothing their thoughts with I know
not what course of nature； promise to themselves some years beyond it；
could they be privileged from the infinite number of accidents to which
we are by a natural subjection exposed； they might have some reason so to
do。 What am idle conceit is it to expect to die of a decay of strength；
which is the effect of extremest age； and to propose to ourselves no
shorter lease of life than that； considering it is a kind of death of all
others the most rare and very seldom seen？ We call that only a natural
death； as if it were contrary to nature to see a man break his neck with
a fall； be drowned in shipwreck； be snatched away with a pleurisy or the
plague； and as if our ordinary condition did not expose us to these
inconveniences。 Let us no longer flatter ourselves with these fine
words； we ought rather； peradventure； to call that natural which is
general； common； and universal。
To die of old age is a death rare； extraordinary； and singular； and；
therefore； so much less na