Centuries of Meditations. Thomas Traherne
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art or contrivance, and with no attempt to do anything save to write down as rapidly as might be the thoughts that surged through the author's brain, and imperatively demanded utterance. Throughout the work indeed the author, it appears to me, was writing at high pressure, urged on by a belief that he had a duty to perform, which perhaps he feared that death might prevent him from accomplishing. Shall we say even that there is some trace of feverishness, or of the over-excitement of the enthusiast in his work ? Possibly it may be so ; but Traherne's enthusiasm was the source of his power, and the motive-force of his spirit. It was not in his nature to balance between two opinions, or act upon motives of expediency. A positive faith, admitting of no doubts or misgivings, was a necessity of his existence. It was easier for him to understand how men could be absolute unbelievers, than how they could be mere indifferent conformists. I am almost tempted to assert that he was the truest Christian that ever lived,—by which I mean that he was the one who believed most entirely in the faith, and ruled his conduct most strictly in accordance with its precepts. Of course this may be disputed by all those Christians who are not members of the Church of England ; but all who look to the essentials of the faith, and disregard the minor differences of its various sects, will, I am sure, allow that a more perfect Christian xxviii
than Traherne could not be. Nor has the Church, I firmly believe, ever had an advocate whose life and whose works could plead more eloquently in its favour than the life and the works of the author of " Centuries of Meditations."
Here I must end. I am well aware how lamely and how imperfectly I have dealt with my theme. Perhaps I should have entrusted the task to some more competent and sympathetic hand ; but I preferred to try how far it was possible for me, whose opinions differ so widely from Traherne's, to do justice to so fine a spirit and so admirable a writer. Whether I have altogether failed I do not know : but if I have, it will matter little. It is not by any words of another that Traherne will be finally judged. If his own words still have the fire of life in them—as I firmly believe they have—they will carry their message to the ears of those fitted to receive it during many coming generations : may I not say indeed even as long as the language of Shakespeare and Milton endures ?
NOTE
A friend, who has been kind enough to look over the proof-sheets of this book, thinks that I have somewhat misapprehended the author's meaning in my comments upon the passage in which Traherne, as I understand him, seems to assert that the happiness of the blessed will be enhanced by the thought that others are suffering eternal torments I should, of course, be very glad
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to find myself mistaken on this point : but at present I am unable to see that any meaning can be placed upon the last sentence of the passage which I have quoted, save that which I have indicated.
Another friend, who has also seen the proof-sheets of the Introduction, is moved to protest against the statement of my opinion as to the unsuitability of " The Imitation of Christ" for the use of members of the Church of England. He has pointed out to me that ever since its first translation into the English language, it has been very largely used by members of the English Church, not only with the approval, but with the direct sanction of many of the leading authorities of the Anglican communion. There are, he adds, not more than two or three passages in the " Imitation " which can possibly be regarded as contrary to the tenets of the English Church. I am a child in these matters, and I will not dispute these facts. After all, my argument was not so much directed to show that the " Imitation " was an unsuitable book for Protestant readers, as to point out that Traherne's work, having been written by one of the most zealous ministers of the English Church, is necessarily better suited for members of that Church, and of the Nonconformist Churches, than a work which was written by a Roman Catholic for Roman Catholics. But, as I have already said, I have no wish to disparage the " Imitation " ; all I desire to do is to show that Traherne's " Centuries " is worthy to be placed beside it.
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CENTURIES OF MEDITATIONS
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[Author's inscription on the first leaf of
"Centuries of Meditations "]
This book unto the friend of my best friend
As of the wisest Love a mark I send,
That she may write my Maker's prais therin
And make her self therby a Cherubin.
THE FIRST CENTURY
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AN empty book is like an infant's soul, in which anything may be written. It is capable of all things, but containeth nothing. I have a mind to fill this with profitable wonders. And since Love made you put it into my hands I will fill it with those Truths you love without knowing them : with those things which, if it be possible, shall shew my Love ; to you in communicating most enriching Truths : to Truth in exalting her beauties in such a Soul.
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Do not wonder that I promise to fill it with those
Truths you love but know not ; for though it be
a maxim in the schools that there is no Love of a thing
unknown, yet I have found that things unknown have a secret influence on the soul, and like the centre of the earth unseen violently attract it. We love we know not what, and therefore everything allures us. As iron
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at a distance is drawn by the loadstone, there being some invisible communications between them, so is there in us a world of Love to somewhat, though we know not what in the world that should be. There are invisible ways of conveyance by which some great thing doth touch our souls, and by which we tend to it. Do you not feel yourself drawn by the expectation and desire of some Great Thing?
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I will open my mouth in Parables, I will utter things that have been kept secret from the foundation of the world. Things strange yet common, incredible, yet known; most high, yet plain; infinitely profitable, but not esteemed. Is it not a great thing that you should be Heir of the World? Is it not a great enriching verity? In which the fellowship of the Mystery which from the beginning of the World hath been hid in God lies concealed! The thing bath been from the Creation of the World, but hath not so been explained as that the interior Beauty should be understood. It is my design therefore in such a plain manner to unfold it that my friendship may appear in making you possessor of the whole world.
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I will not by the noise of bloody wars and the dethroning of kings advance you to glory: but by the
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gentle ways of peace and love. As a deep friendship meditates and intends the deepest designs for the advancement of its objects, so cloth it chew itself in choosing the sweetest and most delightful methods, whereby not to weary but please the person it desireth to advance. Where Love administers physic, its tenderness is expressed in balms and cordials. It hateth corrosives, and is rich in its administrations. Even so, God designing to show His Love in exalting you bath chosen the ways of ease and repose by which you should ascend. And I after His similitude will lead you into paths plain and familiar, where all envy, rapine, bloodshed, complaint and malice shall be far removed ; and nothing appear but contentment and thanksgiving. Yet shall the end be so glorious that angels durst not hope for so great a one till they had seen it.
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The fellowship of the mystery that hath been hid in God since the creation is not only the contemplation of the work of His Love in the redemption, tho' that is wonderful, but the end for which we are redeemed ; a communion with Him in all His Glory. For which cause St. Peter saith The God of all Grace bath called us unto His Eternal Glory by Jesus Christ. His Eternal Glory by the method of His Divine Wisdom being made ours ; and our fruition of it the end for which our Saviour suffered.
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