Centuries of Meditations. Thomas Traherne
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as strongly as I can, by comparison with it, the particular merits of the " Centuries." I certainly do not wish to displace the former from its position as a devotional classic : all I desire is to show that the " Centuries " is well worthy to take its place beside it. Bearing this in mind, the reader, I hope, will not refuse to follow me while I continue and complete the parallel between the two works.
" He that followeth me shall not walk in darkness, but shall have the Light of Life." Thus, quoting the words of Christ, does the " Imitation " begin. The writer therein declares his object to be the setting up of a Light whereby the life of man may be guided and ruled in accordance with the will of God. That also was Traherne's object in writing his " Centuries of Meditations." Had he deemed that the " Imitation " satisfactorily fulfilled its avowed purpose he would not have thought it was necessary to write another work of the same kind ; for he could not have failed to see that his " Centuries " must inevitably be brought into comparison with it. Perhaps he did not at first realise this ; but it must soon have become apparent to him. Both writers, according to their lights, were earnestly intent upon fulfilling the will of God—but how different is the spirit in which they write !
Traherne dwells continually upon the goodness, the love, and the mercy of God, whom we are to love in return for His love to us : the God of the author of the " Imitation " is a hard taskmaster, who is to be feared
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rather than loved. Is it necessary that I should prove this statement ? I think not ; but if I am asked for chapter and verse in support of my contention, I do not believe I shall have any difficulty in producing them.
Where, however, we find the greatest difference be- tween the two writers is in their attitude towards that Nature and human nature which the author of the " Imitation " seems (consciously or unconsciously) to have thought of as things separate and apart from himself ; things not to delight and rejoice in, but to be avoided and shunned as much as might be : whereas to Traherne they were, after God Himself, the great fountains of his happiness and the source of his enjoyments. It seems necessary to support such a statement as this by producing sufficient evidence to justify it. Therefore I will now quote some parallel passages which do, as I conceive, display this radical and profound difference between the two writers ; and I will first quote a very characteristic passage from the twentieth chapter of the " Imitation " : *
" 7. In solitude and silence the devout soul advances with speedy steps, and learns the hidden truths of the oracles of God. There, she finds the fountain of tears, in which she bathes and purifies herself every night : there, she riseth to a more intimate union with her Creator, in proportion as she leaves the darkness, impurity, and tumult of the world. To him, who withdraws himself from his friends and acquaintance to
* My quotations from this book are from the edition published in 1828, under the editorship of the Rev. T. F. Dibdin.
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seek after God, will God draw near with his holy Angels. It is better for a man to ‘ live in a corner, so he have a regard for himself’ ; than, neglecting that ‘ one thing needful,' to go abroad, and even work miracles. It is highly commendable in all that are devoted to a religious life to go seldom abroad, to shun being seen of men, and to be as little fond of seeing them.
“8. Why shouldst thou desire to see that, which thou hast not permission to enjoy ? For 'the world passeth away and the lust thereof.' Our sensual appetites continually prompt us to range abroad ; but when the hour of wandering is over, what do we bring home but remorse of conscience, and weariness and dissipation of spirit ? A joyful going out is often succeeded by a sad return ; and a merry evening often brings forth a sorrowful morning. Thus, all carnal joy enters delightfully ; but ere it departs, bites and kills.
“9. What canst thou see anywhere else which thou canst not see in thy retirement ? Behold the heavens, the earth, and all the elements !—for out of those were all things made. What canst thou see there or anywhere, that will ' continue long under the sun' ? Thou hopest perhaps to subdue desire by the power of enjoyment : but thou wilt find it impossible for ' the eye to be satisfied with seeing, or the ear to be filled with hearing.' If all visible nature could pass in review before thee, what would it be but a vain vision ? "
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Of this passage all I will say is that I believe it could have been written only by one who was shut up within the walls of a monastery, and whose ideas and interests were bounded by its walls. Now let us listen to the voice of one whose sympathies knew no narrow limitations ; whose interest in things human was only less than his interest in things divine ; and within whose veins the pulse of the universe never ceased to throb with the fullest current of intense vitality.
“28. Your enjoyment of the world is never right till every morning you awake in Heaven ; see yourself in your Father's Palace ; and look upon the skies, the earth, and the air, as Celestial Joys : having such a reverend esteem of all, as if you were among the Angels. The bride of a monarch in her husband's chamber, hath no such causes of delight as you.
“29. You never enjoy the world aright till the sea itself floweth in your veins, till you are clothed with the heavens and crowned with the stars : and perceive yourself to be the sole heir of the whole world, and more than so, because men are in it who are every one sole heirs as well as you. Till you can sing and rejoice and delight in God, as misers do in gold, and kings in sceptres, you never enjoy the world.
“30. Till your spirit filleth the whole world, and the stars are your jewels : till you are as familiar with the ways of God in all ages as with your walk and table : till you are intimately acquainted with that shady nothing out of which the world was made : till
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you love men to as to desire their happiness with a thirst equal to the zeal of your own : till you delight in God for being good to all : you never enjoy the world. Till you more feel it than your private estate, and are more present in the hemisphere, considering the glories and the beauties there, than in your own house : till you remember how lately you were made, and how wonderful it was when you came into it : and more rejoice in the palace of your glory, than if it had been made but to-day morning.
" 31. Yet further, you never enjoy the world aright, till you so love the beauty of enjoying it that you are covetous and earnest to persuade others to enjoy it. And so perfectly hate the abominable corruption of men in despising it, that you had rather suffer the flames of hell than willingly be guilty of their error. There is so much blindness, and ingratitude, and damned folly in it. The world is a mirror of infinite beauty, yet no man sees it. It is a Temple of Majesty, yet no man regards it. It is a region of Light and Peace, did not men disquiet it. It is the Paradise of God. It is more to man since he is fallen, than it was before. It is the place of Angels, and the Gate of Heaven. When Jacob awaked out of his dream, he said, God is here, and I wist it not. How dreadful is this place ! This is none other than the House of God, and the gate of Heaven."
Are any words of mine needed in order to make clear how vastly different were the ideas and opinions of the writers of those typical passages ? Surely not. But
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possibly some readers may think that the passages I have chosen from the "Imitation" do not fairly represent its general spirit. Well, let such readers judge for themselves. It will be an easy and profitable task for them to go carefully through the two books, comparing them for themselves. For myself I will say, whatever risks I may thereby run of being accused of undue partiality, or want of critical insight, that I believe the comparison will nowhere be found disadvantageous to Traherne, while it will be in many points much in his favour. I could easily prove this by quoting other parallel passages : but I will not further pursue the subject. I can well imagine that some readers, to whom the "Imitation" has been endeared by long use, and who have derived much spiritual benefit from it, will not be pleased at the manner in which I have spoken of it : but I hope they will not on that account, refuse to make themselves acquainted with Traherne's