Essays of Michael, seigneur de Montaigne in three books, with marginal notes and quotations of the cited authors, and an account of the author's life / new rendered into English by Charles Cotton, Esq.

CHAP. LVI. Of Prayers.

I proprose formless and undermin'd Fan∣cies, like those who publish subtle Que∣stions, to be after disputed upon in the Schools, not to Establish truth, but to seek it: I submit them to the better Judg∣ments of those, whose Office it is to regu∣late, not my Writings and Actions only, but moreover my very Thoughts and Opi∣nions. Let what I here set down meet with Correction or Applause, it shall be of equal welcome and utility to me, my self before hand condemning it for Absurd and Impious, if any thing shall be found through Ignorance or Inadvertency, couch'd in this Rhapsody contrary to the Resolutions and Prescriptions of the Roman Catholick Church, into which I was Born, and in which I will Die. And yet, always submitting to the Authority of their Cen∣sure, who have an Absolute Power over me, I thus Timerariously venture at every thing, as upon this present Subject.

I know not, if, or no, I am deceiv'd; but since by a particular favour of the Di∣vine

Bounty, a certain Form of Prayer has been prescrib'd and dictated to us, Word by Word, from the Mouth of God him∣self, I have ever been of Opinion, that we ought to have it in more frequent use, than we yet have, and if I were worthy to advise, at the sitting down to, and rising from our Tables, at our rising, and going to Bed, and in every particular Action, wherein Prayer is requir'd, I would that Christians always make use of the Lord's Prayer, if not alone, yet at least always. The Church may lengthen, or alter Prayers, according to the necessity of our Instructi∣on, for I know very well, that it is always the same in substance, and the same thing: But yet such a preferrence ought to be gi∣ven to that Prayer, that the People should have it continually in their Mouths; for it is most certain, that all necessary Petitions are comprehended in it, and that it is in∣finitely proper for all Occasions. 'Tis the only Prayer I use in all Places and Condi∣tions, and what I still repeat instead of changing; whence it also happens, that I have no other by Heart, but that only. It just now comes into my Mind, from whence we should derive that Errour of having recourse to God in all our Designs and Enterprizes, to call him to our Assi∣stance in all sorts of Affairs, and in all Pla∣ces where our Weakness stands in need of

support, without considering whether the occasion be just, or otherwise, and to In∣voke his Name and Power, in what E∣state soever we are, or Action we are en∣gag'd in, how Vicious soever: He is in∣deed our sole and only Protector, and can do all things for us: But though he is pleas'd to Honour us with his Paternal Care, he is notwithstanding, as Just, as he is Good and Mighty, and does ofter exer∣cise his Justice, than his Power, and fa∣vours us according to that, and not ac∣cording to our Petitions. Plato in his Laws, makes Three sorts of Belief Injuri∣ous to the Gods; That there is none; That they concern not themselves about Humane Affairs; and that they never re∣ject or deny any thing to our Vows, Of∣ferings and Sacrifices. The first of these Errours (according to his Opinion,) did never continue rooted in any Man, from his Infancy to his Old Age, the other two he confesses, Men might be Obstinate in. God's Justice and his Power are insepara∣ble, and therefore in vain we Invoke his Power in an Unjust Cause: We are to have our Souls pure and clean, at that Moment at least, wherein we Pray to him, and purified from all Vicious Passions, o∣therwise we our selves present him the Rods wherewith to Chastise us. Instead of repairing any thing we have done amiss,

we double the Wickedness and the Of∣fence, whilst we offer to him, to whom we are to sue for Pardon, an Affection full of Irreverence and Hatred. Which makes me not very apt to applaud those whom I ob∣serve to be so frequent on their Knees, if the Actions nearest of Kin to Prayer, do not give me some Evidence of Reforma∣tion.

—Si Nocturnus adulter Tempora Sanctonica velas adoperta Cucullo.

With Night-Adulteries, if being foul, Thou shad'st thy guilty Fore-head with a Cowl.

And the Practice of a Man, that mixes Devotion with an Execrable Life, seems in some sort more to be Condemn'd, than that of a Man conformable to his own Propension, and Dissolute throughout: And for that Reason, it is, that our Church denies Admittance to, and Communion with Men Obstinate and Incorrigible in any kind of Impiety. We Pray only by custom, and for fashions sake, or rather, we read and pronounce our Prayers aloud, which is no better than an Hypocritical shew of Devotion: And I am scandaliz'd, to see a Man Cross himself Thrice at the Benedicite, and as often, at anothers say∣ing Grace, (and the more, because it is a

Sign I have in great Veneration, and con∣stant use upon solemn occasions,) and to Dedicate all the other Hours of the Day to Acts of Malice, Avarice and Injustice. One Hour to God, the rest to the Devil, as if by Commutation and Consent. 'Tis a wonder to me, Actions so various in themselves, succeed one another with such an Uniformity of Method, as not to in∣terfer, nor suffer any alteration▪ even up∣on the very Confines and Passes from the one to the other. What a Prodigious Conscience must that be, that can be at Quiet within it self, whilst it harbours un∣der the same Roof, with so agreeing and so calm a Society, both the Crime and the Judg? A Man whose whole Meditation is continually working upon nothing but Impurity, which he knows to be so Odi∣ous to Almighty God, what can he say, when he comes to speak to him? He Re∣forms, but immediately falls into a Re∣lapse. If the Object of the Divine Ju∣stice, and the Presence of his Maker, did, as he pretends, Strike and Chastise his Soul, how short soever the Repentance might be, the very fear of offending that Infinite Majesty, would so often present it self to his Imagination, that he would soon see himself Master of those Vices, that are most Natural and Habitual in him. But what shall we say of those, who settle their

whole course of Life, upon the Profit and Emolument of Sins, which they know to be Mortal? How many Trades and Vo∣cations have we admitted and countenanc'd amongst us, whose very Essence is Vici∣ous? And he that confessing himself to me, voluntarily told me, that he had all his Life time profest and practic'd a Religi∣on, in his Opinion Damnable, and contra∣ry to that he had in his Heart, only to preserve his Credit, and the Honour of his Employments, how could his Courage suffer so Infamous a Confession? What can Men say to the Divine Justice upon this subject? Their Repentance consisting in a visible and manifest Reformation and Re∣stitution, they lose the colour of alledging it both to God and Man. Are they so Im∣pudent, as to sue for Remission, without Satisfaction, and without Penitency, or Remorse? I look upon these as in the same condition with the first: But the Obstinacy is not there so easie to be over∣come. This contrariety and volubility of Opinion, so sudden and violent as they pre∣tend, is a kind of Miracle to me. They present us with the state of an indegestible Anxiety, and doubtfulness of Mind. It seem'd to me a Fantastick and Ridiculous Imagination in those, who these late Years past, were wont to Reproach every Man they knew to be of any extraordinary

Parts, and made profession of the Roman Catholick Religion, that it was but outward∣ly, maintaining moreover, to do him Ho∣nour forsooth, that whatever he might pretend to the contrary, he could not but in his Heart, be of their Reform'd Opini∣on. An untoward Disease, that a Man should be so Riveted to his own Belief, as to fancy, that others cannot believe other∣wise, than as he does: And yet worse in this, that they should entertain so Vicious an Opinion of such parts, as to think any Man so Qualified, should prefer any pre∣sent advantage of Fortune, before the pro∣mises of Eternal Life, and the means of Eternal Damnation. They may believe me: Could any thing have tempted my Youth, the Ambition of the danger and difficulties in the late Commotions, had not been the least Motives.

It is not without very good Reason, in my Opinion, that the Church Interdicts the Promiscuous, Indiscreet and Irreverent use of the Holy and Divine Psalms, with which the Holy Ghost Inspir'd King Da∣vid. We ought not to mix God in our Actions, but with the highest Reverence and Caution. That Poesie is too Sacred, to be put to no other use, than to exercise the Lungs, and to delight our Ears. It ought to come from the Soul, and not from the Tongue. It is not fit that a

Prentice in his Shop, amongst his vain and frivolous Thoughts, should be permit∣ted to pass away his time, and divert him∣self, with such Sacred things. Neither is it decent to see the Holy Bible, the Rule of our Worship and Belief, tumbled up and down a Hall, or a Kitchin. They were formerly Mysteries, but are now become Sports and Recreations. 'Tis a Book too Serious, and too Venerable, to be cursori∣ly or slightly turn'd over. The Reading of the Scripture ought to be a temperate and premeditated Act, and to which Men should always add this Devout Preface, Sursum Corda, preparing even the Body to so humble and compos'd a Gesture and Countenance, as shall evidence their Ve∣neration and Attention. Neither is it a Book for every one to fist, but the Study of Select Men set apart for that purpose, and whom Almighty God has been pleas'd to call to that Office, and Sacred Functi∣on: The Wicked and Ignorant, Blemish and Deprave it. 'Tis not a Story to tell, but a History to fear and adore. Are not they then pleasant Men, who think they have render'd this fit for the Peoples handling, by Translating it into the Vulgar Tongue? Does the Understanding of all therein con∣tain'd, only stick at Words? Shall I ven∣ture to say further, that by coming so near to understand a little, they are much wi∣der

of the whole scope than before. A to∣tal Ignorance, and wholely depending up∣on the Exposition of other Qualified Per∣sons, was more knowing and salutiferous, than this vain and verbal knowledg, which has only prov'd the Nurse of Temerity and Presumption. And I do further believe, that the liberty every one has taken, to disperse the Sacred Writ into so many Idi∣oms, carries with it a great deal more of Danger, than Utility. The Jews, Maho∣metans, and almost all others, have Espous'd and Reverence the Language wherein their Laws and Mysteries were first con∣ceiv'd, and have expresly, and not without colour of reason, forbid the version or al∣teration of them, into any other. Are we assur'd, that in Biscay, and in Brittany, there are enow competent Judges of this affair, to Establish this Translation into their own Language? Why, the Univer∣sal Church has not a more difficult and so∣lemn Judgment to make. One of our Greek Historians does justly accuse the Age he Liv'd in, for that the Secrets of Chri∣stian Religion were disperst into the Hands of every Mechanick, to Expound and Ar∣gue upon, according to his own Fancy; and that we ought to be much asham'd, we who by God's especial favour, enjoy the purest Mysteries of Piety, to suffer them to be Prophan'd by the Ignorant Rabble;

considering, that the Gentiles expressly for∣bad Socrates, Plato, and the other Sages, to enquire into, or so much as to mention the things committed only to the Priests of Delphos; saying moreover, that the Factions of Princes, upon Theological ac∣counts, are not Arm'd with Zeal, but Fu∣ry; that Zeal springs from the Divine Wisdom and Justice, and governs it self with Prudence and Moderation; but de∣generates into Hatred and Envy, pro∣ducing Tares and Nettles, instead of Corn and Wine, when conducted by Humane Passions. And it was truly said of ano∣ther, who advising the Emperour Theodo∣sius, and told him, that Disputes did not so much Rock the Schisms of the Church a sleep, as it Rous'd and Animated Here∣sies. That therefore all Contentions, and Logical Disputations, were to be avoided, and Men absolutely to Acquiess in the Pre∣scriptions and Formulas of Faith, Establish'd by the Ancients. And the Emperour An∣droricus having over-heard some great Men at high words in his Pallace with Lapodius, about a Point of ours of great Importance, gave them so severe a Check, as to threaten to cause them to be thrown into the River, if they did not desist. The very Women and Children now adays, take upon them to Document the Oldest and most Experienc'd Men about

the Ecclesiastical Laws: Whereas the first of those of Plato, forbids them to enquire so much as into the Civil Laws; which were to stand instead of Divine Ordinan∣ces. And allowing the Old Men to confer amongst themselves, or with the Magi∣strate, about those things, he adds, pro∣vided it be not in the presence of Young or Profane Persons. A Bishop has left in Writing, that at the other end of the World, there is an Isle, by the Ancients call'd Dioscorides, abundantly Fertile in all sorts of Trees and Fruits, and of an ex∣ceeding Healthful Air: The Inhabitants of which are Christians, having Churches and Altars, only adorn'd with Crucifixes, without any other Images, great Observers of Fasts and Feasts: Exact payers of their Tyths to the Priests, and so Chast, that none of them is permitted to have to do with more than one Woman in his Life. As to the rest, so content with their con∣dition, that environed with the Sea, they know nothing of Navigation, and so sim∣ple, that they understand not one Syllable of the Religion they profess, and wherein they are so Devout. A thing incredible to such as do not know, that the Pagans, who are so Zealous Idolaters, know no∣thing more of their Gods, than their bare Names and their Statues. The Ancient beginning of Menalippus, a Tragedy of Eu∣ripedes, ran thus,

Jupiter, for that Name alone, Of what thou art, to me is known.

I have also known in my time some Men's Writings found fault with, for being pure∣ly Humane and Philosophical, without any mixture of Divinity; and yet whoe∣ver should on the contrary say, that Di∣vine Doctrine, as Queen and Regent of the rest, better, and with greater Decen∣cy, keeps her State apart: What, she ought to be Soveraign throughout, not Subsidiary and Suffragan: And that per∣adventure, Grammatical, Rhetorical and Logical Examples, may elsewhere be more suitably chosen, as also the Argu∣ments for the Stage, and Publick Enter∣tainments, than from so Sacred a matter: That Divine Reasons are consider'd with greater Veneration and Attention, when by themselves, and in their own proper Stile, than when mixt with, and adapted to Humane Discourses. That it is a fault much more often observ'd, that the Di∣vines Write too Humanely, than that the Humanists Write not Theologically e∣nough: Philosophy, says St. Chrysostome, has long been Banish'd the Holy Schools, as an Hand-maid, altogether useless, and thought unworthy to peep, so much as in passing by the Door, into the Sacrifice of

the Divine Doctrine. And that the Hu∣mane way of speaking is of a much low∣er form, and ought not to serve her self with the Dignity and Majesty of Divine Eloquence. I say, whoever on the con∣trary should Object all this, would not be without reason on his side. Let who will Verbis Indisciplinatis, talk of Fortune, De∣stiny, Accident, Good and Evil Hap, and other such like Phrases, according to his own Humour; I for my part, propose Fancies meerly Humane, and meerly my own, and that simply, as Humane Fancies, and separately consider'd, not as deter∣min'd by any Arrest from Heaven; or in∣capable of Doubt, or Dispute. Matter of Opinion, not matter of Faith. Things which I discourse of according to my own Capacity, not what I believe according to God; which also I do after a Laical, not Clerical, and yet always after a very Reli∣gious manner. And it were as Rational to affirm, that an Edict, enjoining all People, but such as are Publick Professors of Divi∣nity, to be very reserv'd in Writing of Re∣ligion, would carry with it a very good colour of Utility and Justice, and me, a∣mongst the rest, to hold my prating. I have been told, that even those who are not of our Church, do nevertheless a∣mongst themselves, expressly forbid the Name of God to be us'd in common Dis∣course:

Not so much as by way of In∣terjection, Exclamation, Assertion of a Truth, or Comparison, and I think them in the right. And upon what occasion so∣ever 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 Xe∣nophon, where he tells us, that we ought so much the more seldome to call upon God, by how much it is hard to compose our Souls to such a degree of Calmness, Penitency and Devotion, as it ought to be in at such time, otherwise our Prayers are not only vain and fruitless, but Vicious in themselves. Forgive us (we say) our Trespasses, as we forgive them that Trespass against us. What do we mean by this Pe∣tition, but that we present him a Soul free from all Rancour and Revenge? And yet we make nothing of Imvoking God's As∣sistance in our Vices, and inviting him in∣to our unjust Designs.

Quae nisi seductis nequeas committere divis.

Which only to the Gods apart, Thou hast the Impudence t' impart.

The Covetous Man Prays for the conser∣vation of his superfluous, and peradven∣ture, ill got Riches; the Ambitious for

Victory, and the Conduct of his Fortune; the Thief calls God to his Assistance, to deliver him from the Dangers and Difficul∣ties that obstruct his Wicked Designs: Or returns him thanks for the Facility he has met with in Robbing a poor Peasant. At the Door of the House they are going to Storm, or break into by force of a Pe∣tarre, they fall to Prayers for success, ha∣ving their Instruction and Hopes full of Cruelty, Avarice and Lust.

Hoc ipsum quo tu Jovis aurem impellere ten∣tas, Dic agedum, Staio, proh, Jupiter, o bone, clamet, Jupiter, at sese non clamet Jupiter ipse.

The Prayers with which thou dost assault Jove's Ear, Repeat to Staius, whom thou soon wilt hear. O Jupiter, good Jupiter, Exclaim: But Jupiter Exclaims not;

Marguarette Queen of Navarre, tells of a Young Prince, (whom though she does not name, is easily enough by his great Quali∣ty to be known,) who going upon an A∣morous Assignation to Lie with an Advo∣cates Wife of Paris, his way thither being through a Church, he never pass'd that Holy place, going to, or returning from, this Godly Exercise, but he always Kneel'd

down to Pray; wherein he would employ the Divine Favour, his Soul being full of such Vertuous Meditations, I leave others to judg, which nevertheless she instances, for a Testimony of singular Devotion. But it is by this proof only, that a Man may conclude▪ no Man not very fit to treat of Theological Affairs. A true Prayer, and Religious reconciling of our selves to Almighty God, cannot enter in∣to an impure Soul, and at the very instant subjected to the very Dominion of Satan. He who calls God to his Assistance, whilst in a Habit 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.

In Whispers we do guilty Prayers make.

There are few Men who durst Publish to the World the Prayers they make to Al∣mighty God.

Haud cuivis promptum est, murmurque humi∣lesque susurros Tollere de Templis, & aperto vivere voto.

'Tis not convenient for every one To bring the Prayer he mutters over there, Out of the Temple to the publick Ear.

And ••h••s is the reason why the Pythagore∣ans would have them always Publick, to be heard by every one, to the end they might not prefer indecent or unjust Petiti∣ons, as he did, who having

—Clare cum dixit, Apollo, Labra movet metuens audiri: pulcra La∣verna Da mihi fallere, da justum, sanctumque vi∣deri. Noctem peccatis & fraudibus objice nubem.

Apollo's Name pronounc'd aloud: for fear Any his Orizons should over-hear, Mu••t••ed betwixt his Teeth, Laverna great, Grant me the Talent to Deceive and Cheat All I shall have to do with ev'ry where, Yet all the while, Holy and Just appear, And from the sight of Men, be pleas'd to Shroud, My Sins with Night, Frauds with a Sable Cloud.

The God did severely punish the Wicked Prayers of Oedipus, in granting them: He had Pray'd, that his Children might a∣mongst themselves Determine the Succes∣sion

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 is most conducing to the good of the World; and we are not in our Prayers to Obey our Wills, but Prudence. We seem, in truth, to make use of our Prayers, as of a kind of Gibberish, and as those do who employ Holy Words about Sorceries and Magical Operations: And as if we made account, the benefit we are to reap from them, depended upon the contexture, sound and gingle of Words, or upon the composing of the Countenance. For ha∣ving the Soul contaminated with Concu∣piscence, not touch'd with Repentance, or comforted by any late Reconciliation with Almighty 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 no∣thing so easie, so sweet, and so favourable, as the Divine Law: She calls and invites us to her, Guilty and Abominable as we are: Extends her Arms, and receives us into her Bosome, as 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 respective, and a graceful Eye, we are to receive this Pardon with all imaginable gratitude and submission,

and, for that instant at least, wherein we Address our selves to her, to have the Soul sensible of the ills we have committed, and at defiance with those Passions, that seduc'd her to offend, for neither the Gods, nor Good Men, (says Plato,) will accept the present of a Wicked Man.

Immunis aram si tetigit manus, Non sumptuosa blandior hostia Mollivit aversos Penates, Farre pio, & salienta mica.

The pious Off'ring of a peice of Bread, If by a pure Hand on the Altar laid, Than Costly Hecatombs, will better please Th' offended Gods, and their just Wrath appease.

Notes

• Juven. Sat. 8.
• Perse. Sat. ••▪
• 〈◊〉〈◊〉. Ibid.
• Lucan. l. 5.
• Perseus. Sat. 2.
• Hor. lib. 1. Epist. 10.
• Hor. l. 3. Ode. 23.