Thomas Traherne · 13 of 19

The Fourth Century · Part 1

THE FOURTH CENTURY

HAVING spoken so much concerning his entrance and progress in Felicity, I will in this century speak of the principles with which your friend endued himself to enjoy it. For besides contemplative, there is an active happiness, which consisteth in blessed operations. And as some things fit a man for contemplation, so there are others fitting him for action: which as they are infinitely necessary to practical happiness, so are they likewise infinitely conducive to contemplative itself.

He thought it a vain thing to see glorious principles lie buried in books, unless he did remove them into his understanding; and a vain thing to remove them unless he did revive them, and raise them up by continual exercise. Let this therefore be the first principle of your soul That to have no principles or to live beside them, is equally miserable. And that philosophers are not those that speak but do great things.

He thought that to be a Philosopher, a Christian, and a Divine, was to be one of the most illustrious creatures in the world; and that no man was a man in act, but only in capacity, that was not one of these, or rather all. For either of these three include the other two. A Divine includes a Philosopher and a Christian; a Christian includes a Divine and a Philosopher; a Philosopher includes a Christian and a Divine. Since no man therefore can be a man unless he be a Philosopher, nor a true Philosopher unless he be a Christian, nor a perfect Christian, unless he be a Divine, every man ought to spend his time, in studying diligently Divine Philosophy.

This last principle needs a little explication. Not only because Philosophy is condemned for vain, but because it is superfluous among inferior Christians, and impossible, as some think, unto them. We must distinguish therefore of philosophy and of Christians also. Some philosophy, as Paul says, is vain, but then it is vain philosophy. But there is also a Divine Philosophy, of which no books in the world are more full than his own. That we are naturally the Sons of God (I speak of primitive and upright nature,) that the Son of God is the first beginning of every creature, that we are to be changed from glory to glory into the same Image, that we are spiritual Kings, that Christ is the express Image of His Father’s person, that by Him all things are made whether they are visible or invisible, is the highest Philosophy in the world; and so is it also to treat, as he does, of the nature of virtues and Divine Laws. Yet no man, I suppose, will account these superfluous, or vain, for in the right knowledge of these Eternal Life consisteth. And till we see into the beauty and blessedness of God’s Laws, the glory of His works, the excellency of our soul, &c. we are but children of darkness, at least but ignorant and imperfect: neither able to rejoice in God as we ought, nor to live in communion with Him. Rather we should remember that Jesus Christ is the Wisdom of the Father, and that since our life is hid with Christ in God, we should spend our days in studying Wisdom, that we might be like unto Him:that the treasures of Heaven are the treasures of Wisdom, and that they are hid in Christ. As it is written, In Him are hid all the treasures of Wisdom and Knowledge.

In distinguishing of Christians we ought to consider that Christians are of two sorts, perfect or imperfect, intelligent and mature, or weak and inexperienced: (I will not say ignorant, for an ignorant Christian is a contradiction in nature. I say not that an imperfect Christian is the most glorious creature in the whole world, nor that it, is necessary for him, if he loves to be imperfect, to be a Divine Philosopher. But he that is perfect is a Divine Philosopher, and the most glorious creature in the whole world. Is not a Philosopher a lover of wisdom? That is the signification of the very word, and sure it is the essence of a Christian, or very near it, to be a lover of wisdom. Can a Christian be so degenerate as to be a lover of imperfection? Does not your very nature abhor imperfection? Tis true a Christian so far as he is defective and imperfect may be ignorant, yet still he is a lover of wisdom and a studier of it. He may be defective, but so far as he is defective he is no Christian, for a Christian is not a Christian in his blemishes, but his excellencies. Nor is a man indeed a man in his ignorances, but his wisdom. Blemishes may mar a man, and spoil a Christian, but they cannot make him. Defects may be in him and cleave unto him, but they are to be shaken off and . Every man therefore according to his degree, so far forth as he is a Christian, is a Philosopher.

Furthermore doth not St. Paul command us in understanding to be men? That implies that with little understanding we are but children, and without understanding are not men, but dreams and shadows, insignificant shells and mere apparitions. Doth he not earnestly pray, that their hearts may be comforted, being knit together in Love, unto all the riches of the full of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ? This plainly shows, that though a weak Christian may believe great things by an implicit faith, yet it is very desirable his faith should be turned into , and that cannot be but by the riches of knowledge and understanding. For he may believe that God is, and that Jesus Christ is his Saviour, and that his soul is immortal, and that there are joys in heaven, and that the scriptures are God’s Word, and that God loves him, &c., so far as to yield obedience in some measure, but he can never come to a full of all this, but by seeing the riches of the full , i.e., those things which are called the riches of the full ; for being known they give us of the truth of all things: the glory of God’s laws, the true dignity of his own soul, the excellency of God’s ways, the magnificent goodness of His works, and the real blessedness of the state of . All which a man is so clearly to see, that he is not more sensible of the reality of the sunbeams. How else should he live in communion with God, to wit, in the enjoyment of them? For a full of the reality of his joys is infinitely necessary to the possession of them.

This digression steals me a little further. Is it not the shame and reproach of Nature, that men should spend so much time in studying trades, and be so ready skilled in the nature of clothes, of grounds, of gold and silver, &c., and to think it much to spend a little time in the study of God, themselves, and happiness? What have men to do in this world, but to make themselves happy? Shall it ever be praised, and despised? , happiness being the and supreme of our concerns, should have the most peculiar portion of our time, and other things what she can spare. It more concerns me to be Divine than to have a purse of gold. And therefore as Solomon said, We must dig for her as for gold and silver, and that is the way to understand the fear of the Lord, and to find the knowledge of God. It is a strange thing that men will be such enemies to themselves. Wisdom is the principal thing, yet all neglect her. get wisdom, and with all thy getting get understanding. Exalt her and she shalt promote thee, she shall bring thee to honour when thou dost embrace her. She shall give to thy head an ornament of , a crown of glory shall she deliver to thee. Had you certain tidings of a mine of gold, would the care of your ordinary affairs detain you, could you have it for the digging? Nothing more ruins the world than a conceit that a little knowledge is sufficient. Which is a mere lazy dream to cover our or enmity against God. Can you go to a mine of gold, and not to wisdom, (to dig for it) without being guilty, either of a base despondency and distrust of wisdom that she will not bring you to such glorious treasures as is promised; or else of a vile and lazy humour that makes you despise them, because of the little but long labour you apprehend between? Nothing keeps men out of the Temple of Honour, but that the Temple of Virtue stands between, But this was his principle that loved Happiness, and is your friend: I came into this world only that I might be happy. And whatsoever it cost me, I will be happy. A happiness there is, and it is my desire to enjoy it.

Philosophers are not only those that contemplate happiness, but practise virtue. He is a Philosopher that subdues his vices, lives by reason, orders his desires, rules his passions, and submits not to his senses, nor is guided by the customs of this world. He despiseth those riches which men esteem, he despiseth those honours which men esteem, he forsaketh those pleasures which men esteem. And having proposed to himself a superior end than is commonly discerned, bears all discouragements, breaks through all difficulties and lives unto it: that having seen the secrets and the secret beauties of the highest reason, orders his , and lives by rule: though in this age it be held never so strange that he should do so. Only he is Divine because he does this upon noble principles; because God is, because Heaven is, because Jesus Christ hath him, and because he loves Him: not only because virtue is amiable, and felicity delightful, but for that also.

Once more we will distinguish of Christians. There are Christians that place and desire all their happiness in another life, and there is another sort of Christians that desire happiness in this. The one can defer their enjoyment of Wisdom till the World to come, and dispense with the increase and perfection of knowledge for a little time: the other are instant and impatient of delay, and would fain see that happiness here, which they shall enjoy hereafter. Not the vain happiness of this world, falsely called happiness, truly vain: but the real joy and glory of the blessed, which consisteth in the enjoyment of the whole world in communion with God; not this only, but the invisible and eternal, which they earnestly covet to enjoy immediately: for which reason they daily pray Thy kingdom come, and travail towards it by learning Wisdom as fast as they can. Whether the first sort be Christians indeed, look you to that. They have much to say for themselves. Yet certainly they that put off felicity with long delays are to be much suspected. For it is against the nature of love and desire to defer. Nor can any reason be given why they should desire it at last, and not now. If they say because God hath commanded them, that is false: for He offereth it now, now they are commanded to have their in Heaven, now they may be full of joy and full of glory. Ye are not straitened in me, but in your own bowels. Those Christians that can defer their felicity may be contented with their ignorance.

He that will not exchange his riches now will not forsake them hereafter. He must forsake them but will hardly be persuaded to do it willingly. He will leave them but not forsake them, for which cause two dishonours cleave unto him; and if at death, eternally. First, he comes off the stage unwillingly, which is very unhandsome: and secondly, he prefers his riches above his happiness. Riches are but servants unto happiness; when they are impediments to it they cease to be riches. As long as they are conducive to Felicity they are desirable; but when they are incompatible are abominable. For what end are riches endeavoured, why do we desire them, but that we may be more happy? When we see the pursuit of riches destructive to Felicity, to desire them is of all things in nature the most absurd and the most foolish. I ever thought that nothing was desirable for itself but happiness, and that whatever else we desire, it is of value only in relation, and order to it.

That maxim also which your friend used is of very great and Divine concernment: I will first spend a great deal of time in seeking Happiness, and then a great deal more in enjoying it. For if Happiness be worthy to be sought, it is worthy to be enjoyed. As no folly in the world is more vile than that pretended by alchemists, of having the Philosopher’s Stone and being contented without using it: so is no deceit more odious, than that of spending many days in studying, and none in enjoying, happiness. That base pretence is an argument of falsehood and mere forgery in them, that after so much toil in getting it they refuse to use it. Their pretence is that they are so abundantly satisfied in having it, that they care not for the use of it. So the neglect of any man that finds it, shows that indeed he hath lost of happiness. That which he hath found is counterfeit ware, if he neglect to use it: tis only because he cannot; true happiness being too precious to be despised. Shall I forsake all riches and pleasures for happiness, and pursue it many days and months and years, and then neglect and bury it when I have it? I will now spend days and nights in possessing it, as I did before in seeking it. It is better being happy than asleep.

Happiness was not made to be boasted, but enjoyed. Therefore tho others count me miserable, I will not believe them if I know and feel myself to be happy; nor fear them. I was not born to approve myself to them, but God. A man may enjoy great delights, without telling them.

Tacitus si pasci potuisset Corvus, haberet

Plus dapis & rixae minus invidiaeque.

Could but the crow in lonely silence eat,

She then would have less envy and more meat.

Heaven is a place where our happiness shall be seen of all. We shall there enjoy the happiness of being seen in happiness, without the danger of ostentation: but here men are blind and corrupted, and cannot see; if they could, we are corrupted, and in danger of abusing it. I knew a man that was mightily derided in his pursuit of happiness, till he was understood, and then admired; but he lost all by his miscarriage.

One great discouragement to Felicity, or rather to great souls in the pursuit of Felicity, is the solitariness of the way that leadeth to her temple. A man that studies happiness must sit alone like a sparrow upon the house-top, and like a pelican in the wilderness. And the reason is because all men praise happiness and despise it. Very few shall a man find in the way of wisdom: and few indeed that having given up their names to wisdom and felicity, that will in seeking it. Either he must go on alone, or go back for company. People are tickled with the name of it, and some are persuaded to enterprise a little, but quickly draw back when they see the trouble, yea, cool of themselves without any trouble. Those mysteries which while men are ignorant of, they would give all the gold in the world for, I have seen when known to be despised. Not as if the nature of happiness were such that it did need a veil: but the nature of man is such that it is odious and ungrateful. For those things which are most glorious when most naked, are by men when most nakedly revealed, most despised. So that God is fain for His very name’s sake lest His beauties should be scorned, to conceal her beauties: and for the sake of men, which naturally are more prone to pry into secret and forbidden things, than into open and common. Felicity is amiable under a veil, but most amiable when most naked. It hath its times and seasons for both. There is some pleasure in breaking the shell: and many delights in our addresses previous to the sweets in the possession of her, It is some part of Felicity that we must seek her.

In order to this, he furnished himself with this maxim: It is a good thing to be happy alone. It is better to be happy in company, but good to be happy alone. Men owe me the advantage of their society, but if they deny me that just debt, I will not be unjust to myself, and side with them in bereaving me. I will not be discouraged, lest I be miserable for company. More company increases happiness, but does not lighten or diminish misery.

In order to interior or contemplative happiness, it is a good principle: that apprehensions within are better than their objects. Mornay’s simile of the saw is admirable If a man would cut with a saw, he must not apprehend it to be a knife, but a thing with teeth, otherwise he cannot use it. He that mistakes his knife to be an auger, or his hand to be his meat, confounds himself by misapplications. These mistakes are ocular. But far more absurd ones are unseen. To mistake the world, or the nature of one’s soul, is a more dangerous error. He that thinks the Heavens and the Earth not his, can hardly use them; and he that thinks the sons of men impertinent to his joy and happiness can scarcely love them. But he that knows them to be instruments and what they are, will delight in them; and is able to use them. Whatever we misapprehend we cannot use; nor well enjoy what we cannot use. Nor can anything be our happiness we cannot enjoy. Nothing therefore can be our happiness, but that alone which we rightly apprehend. To apprehend God our enemy destroys our happiness. Inward apprehensions are the very light of blessedness, and the cement of souls and their objects.

Of what vast importance right principles are we may see by this,‑Things prized are enjoyed. All things are ours; all things serve us and minister to us, could we find the way: nay they are ours, and serve us so perfectly, that they are best enjoyed in their proper places: even from the sun to a sand, from a cherubim to a worm. I will not except gold and silver, and crowns and precious stones, nor any delights or secret treasures in closets and palaces. For if otherwise God would not be perfect in bounty. But suppose the world were all yours, if this principle be rooted in you, to prize nothing that is yours, it blots out all at one dash, and bereaves you of a whole world in a moment.

If God be yours, and all the joys and inhabitants in Heaven,, if you, be resolved to prize nothing great and excellent, nothing, sublime and eternal, you lay waste your possessions, and make vain your enjoyment of all permanent and glorious things. So that you must be sure to inure yourself frequently to these principles and to impress them deeply; I will prize all I have, and nothing shall with me be less esteemed, because it is excellent. A daily joy shall be more my joy, because it is continual. A common joy is more my delight because it is common. For all mankind are my friends, and everything is enriched in serving them. A little grit in the eye destroyeth the sight of the very heavens, and a little malice or envy a world of joys. One wry principle in the mind is of infinite consequence. I will ever prize what I have, and so much the more because I have it. To prize a thing when it is gone breedeth torment and repining; to prize it while we have it joy and thanksgiving.

All these relate to enjoyment, but those principles that relate to communication are more excellent. These are principles of retirement and solitude; but the principles that aid us in are far better and help us, though not so immediately to enjoyment, in a far more blessed and divine manner. For it is more blessed to give than to receive; and we are more happy in communication than enjoyment, but only that communication is enjoyment; as indeed what we give we best receive. For the joy of communicating and the joy of receiving maketh perfect happiness. And therefore are the sons of men our greatest treasures, because they can give and receive: treasures perhaps infinite as well as affections. But this I am sure they are our treasures, and therefore is so delightful, because they are the greatest.

The world is best enjoyed and most immediately while we converse blessedly and wisely with men. I am sure it were desirable that they could give and receive infinite treasures: and perhaps they can. For whomsoever I love as myself, to him I give myself, and all my happiness; which I think is infinite: and I receive him and all his happiness, Yea, in him I receive God, for God delighteth me for being his blessedness: so that a man obligeth me infinitely that maketh himself happy; and by making himself happy, giveth me himself and all his happiness. Besides this he loveth me infinitely, as God doth; and he dare do no less for God’s sake. Nay he loveth God for loving me, and delighteth in Him for being good unto me. So that I am magnified in his affections, represented in his understanding, tenderly beloved, carressed and honoured: and this maketh society delightful. But here upon earth it is subject t changes. And therefore this principle is always to be firm, as the foundation of Bliss; God only is my happiness and friend in the World. is full of dangers, and friendships are mortal among the sons of men. But communion with God is infinitely secure, and He my Happiness.

He from whom I received these things, always thought, that to be happy in the midst of a generation of vipers was become his duty: for men and he are fallen into sin. Were all men wise and innocent, it were easy to be happy, for no man would injure and molest another. But he that would be happy now, must be happy among ingrateful and infurious persons. That knowledge which would make a man happy among just and holy persons, is unuseful now: and those principles only profitable that will make a man happy, not only in peace, but blood, On every side we are environed with enemies, surrounded with reproaches, encompassed with wrongs, besieged with offences, receiving evil for good, being disturbed by fools, and invaded with malice. This is the true estate of this world, which lying in wickedness, as our Saviour witnesseth, yieldeth no better fruits, than the bitter clusters of folly and perverseness, the grapes of Sodom, and the seeds of Gomorrah. Blind wretches that wound themselves offend me. I need therefore the oil of pity and the balm of love to remedy and heal them. Did they see the beauty of or the face of Happiness, they would not do so. To think the world therefore a general Bedlam, or place of madmen, and oneself a physician, is the most necessary point of present wisdom: an important imagination, and the way to Happiness.

He thought within himself that this world was far better than Paradise had men eyes to see its glory, and their advantages. For the very miseries and sins and offences that are in it are the materials of his joy and triumph and glory. So that he is to learn a diviner art that will now be happy, and that is like a royal chemist to reign among poisons, to turn scorpions into fishes, weeds into flowers, bruises into ornaments, poisons into cordials. And he that cannot learn this art, of extracting good out of evil, is to be accounted nothing. Heretofore, to enjoy beauties, and be grateful for benefits was all the art that was required to felicity, but now a man must, like a God, bring Light out of Darkness, and order out of confusion. Which we are taught to do by His wisdom, that ruleth in the midst of storms and tempests.

He generally held, that whosoever would enjoy the happiness of Paradise must put on the of Paradise, And that nothing was his Felicity but his Duty. He called his house the house of Paradise: not only because it was the place wherein he enjoyed the whole world, but because it was every one’s house in the whole world. For observing the methods and studying the nature of in Paradise, he found that all men would be brothers and sisters throughout the whole world, and evermore love one another as their own selves, though they had never seen each other before. From it would proceed that every man approaching him, would be as welcome as an Angel, and the coming of a stranger as delightful as the Sun; all things in his house being as much the foreigner’s as they were his own: Especially if he could infuse any knowledge or unto him.

To establish himself thoroughly is this principle, he made much of another. For he saw that in Paradise a great help to this kind of life, was the cheapness of commodities, and the natural fertility of the then innocent and blessed ground. By which means it came to pass that every man had enough for himself, and all. But that now the earth being cursed and barren, there was danger of want, a necessity of toil and labour and care, and maintenance of servants. Therefore he concluded, that the of men ought to supply the earth’s sterility, who could never want, were they all of a mind, and liberal to each other. But since this also faileth, and men’s hearts are cursed and barren as the ground, what is wanting in them God will supply. And that to live upon God’s provisions is the most glorious dependence in the whole world. And so he made the love of God his true foundation, and builded not his hopes on the of men, but fled unto God as his best refuge, which he thought it very safe and blessed to do, because the trial of his faith was more glorious, and the love of God supplied the defect of in men: and he that had commanded had faithfully promised and was able to perform.

He thought the stars as fair now, as they were in Eden, the sun as bright, the sea as pure; and nothing pestered the world with miseries, and destroyed its order, peace, and beauty but sins and vices Rapine, covetousness, envy, oppression, luxury, ambition, pride &c., filled the world with briars and thorns, desolations, wars, complaints, and contentions, and that this made enormities to be vices. But universal ; did it breathe among men, would blow all these away, as the wind doth chaff and stubble; and that then the heavens would be as serene and fair, and the lands as rich as ever they were. And that as all things were improved by the work of , trades and occupations that were left behind, would be pleasant ornaments and innocent recreations; for have we all our cities, palaces, and temples, all our thrones and magnificent splendours, but from trades and occupations?

But order and in the midst of these, is like a bright star in an obscure night, like a summer’s day in the depth of winter, like a sun shining among the clouds, like a giant among his enemies, that receiveth strength from their numbers, like a king sitting in the midst of an army. By how much the more scarce it is, by so much the more glorious, by how much the more assaulted, by so much the more invincible; by how much the more lonely, by so much the more pitied of God and Heaven. And surely He, who being perfect Love, designed the felicity of the world with so much care in the beginning, will now be more tender of the soul that is like Him in its Deordination.

He thought that men were more to be beloved now than before. And, which is a strange paradox, the worse they are the more they were to be beloved. The worse they are the more they were to be pitied, and tendered and desired, because they had more need, and were more miserable, though the better they are, they are more to be delighted in. But his true meaning in that saying was this: Comparing them with what the were before they were fallen, they are more to be beloved. They are now worse, yet more to be beloved. For Jesus Christ hath been crucified for them. God loved them more, and He gave His Son to die for them and for me also, which are strong obligations leading us to greater . So that men’s unworthiness and our virtue are alike increased.