Thomas Traherne · 16 of 19

The Fourth Century · Part 4

This Picus Mirandula spake in an oration made before a most learned assembly in a famous university. Any man may perceive that he permitteth his fancy to wander a little wantonly after the manner of a poet but most deep and serious things are secretly hidden under his free and luxuriant language. The changeable power he ascribeth to man is not to be referred to his body, for as he wisely saith, neither doth the bark make a plant, but its stupid and nothing-perceiving nature neither doth the skin make a beast, but his brutish and sensual nature, neither doth separation from a body, make an Angel but his Spiritual intelligence. So neither doth his rind or coat or skin or body make a man to be this or that, but the interior stupidness, or sensuality, or angelical intelligence of his soul, make him accordingly a plant, a beast, or an Angel. The deformity or excellency is within.

Neither is it to be believed, that God filled all the world with creatures before he thought of man: but by that little fable he teacheth us the excellency of man. Man is the end, and therefore the perfection of all the creatures; but as Eusebius Pamphilus saith (in the Nicene Council), he was first in the intention, though last in the execution. All Angels were spectators as well as he, all Angels were free agents as well as he: as we see by their trial, and the fall of some; all angels were seated in as convenient a place as he. But this is true, that he was the end of all and the last of all: and the comprehensive head and the bond of all, and in that more excellent than all the Angels. As for whom the visible and invisible worlds were made, and to whom all creatures ministered: as one also, that contained more species in his nature than the Angels, which is not as some have thought derogatory, but perfective to his being: It is true also that God hath prevented him; and satisfied all wishes, in giving him such a being as he now enjoyeth. And that for infinite reasons it was best that he should be in a changeable estate, and have power to choose what himself listed: For he may so choose as to become one Spirit with God Almighty.

By choosing a man may be turned and into Love, which, as it is an universal sun filling and shining in the Eternity of God, so is it infinitely more glorious than the Sun is, not only shedding abroad more amiable arid delightful beams, illuminating and comforting all objects: yea glorifying them in the supreme and manner, but is of all sensibles the most quick and tender, being able to feel like the long-legged spider; at the utmost end of its divaricated feet; and to be wholly present in every place where any beam of itself extends. The sweetness of its healing influences is inexpressible. And of all beings such a being would I choose to be for ever: One that might inherit all in the most exquisite manner; and be the joy of all in the most perfect measure.

Nazianzen professed himself to be a lover of right reason, and by it did undertake even to speak oracles. Even so may we by the Reason discover all the mysteries of heaven. And what our author here observeth, is very considerable,. That man by retiring from all externals and withdrawing into himself in the centre of his own unity becometh most Like unto God. What Mercurius said in the dialogue is most true, Man is of all other the greatest miracle, yea , should all the miracles that ever were done be drawn together, Man is a miracle greater than they. And as much may be written of him alone as of the whole world. The dividing of the sea, the commanding of the sun, the making of the world is nothing to the single creation of one soul: There is so much wisdom and power expressed in its faculties and inclinations. Yet is this greatest of all miracles unknown because men are addicted only to sensible and visible things. So great a world in explication of its parts is easy: but here the dimensions of innumerable worlds are shut, up in a centre. Where it should lodge such innumerable objects, as it doth by knowing, it should derive such infinite streams as flow from it by Loving, how it should be a mirror of all Eternity, being made of nothing, how it should be a fountain or a sun of Eternity out of which such abundant rivers of affection flow, it is impossible to declare. But above all how, having no material or bodily existence, its substance, though invisible, should be so rich and precious. The consideration of one Soul is sufficient to convince all the Atheists in the whole world.

The abundance of its beams, the reality of its beams, the freedom of its beams, the excellency and value of its beams are all transcendent. They shine upon all the things in Heaven and Earth and cover them all with celestial waters: waters of refreshment, beams of comfort. They flow freely from a mind desiring to be obedient, pleasing and good. The soul communicates itself wholly by them: and is richer in its communications than all odors and spices whatsoever. It containeth in its nature the influences of the stars by way of eminence, the splendour of the sun, the verdure of trees, the value of gold, the lustre of precious stones, the sense of beasts and the life of Angels: the fatness of feasts, the magnificence of palaces, the melody of music, the sweetness of wine, the beauty of the excellent, the excellency of virtue, and the glory of cherubims. The harmony and the joys of Heaven appear in Love, for all these were made for her, and all these are to be enjoyed in her.

Whether it be the Soul itself, or God in the Soul, that shines by Love, or both, it is difficult to tell: but certainly the love of the Soul is the sweetest thing in the world. I have often admired what should make it so excellent. If it be God that loves, it is the shining of His essence; if it be the Soul, it is His Image: if it be both, it is a double benefit.

That God should love in the Soul is most easy to believe, because it is most easy to conceive, But it is a greater mystery that the Soul should love in itself. If God loveth in the Soul it is the more precious, if the Soul loveth it is the more marvellous. If you ask how a Soul that was made of nothing can return so many flames of Love? Where it should have them, or out of what ocean it should communicate them? it is impossible to declare—(For it can return those flames upon all Eternity, and upon all the creatures and objects in it)—unless we say, as a mirror returneth the very self-same beams it receiveth from the Sun, so the Soul returneth those beams of love that shine upon it from God. For as a looking-glass is nothing in comparison of the world, yet containeth all the world in it, and seems a real fountain of those beams which flow from it, so the Soul is nothing in respect of God, yet all Eternity is contained in it, and it is the real fountain of that Love that proceedeth from it. They are the sun-beams which the glass returneth: yet they flow from the glass and from the Sun within it. The mirror is the well-spring of them, because they shine from the Sun within the mirror, which is as deep within the glass as it is high within the Heavens. And this showeth the exceeding richness and preciousness of love, it is the love of God shining upon, and dwelling in the Soul. For the beams that shine, upon it reflect upon others and shine from it.

That the Soul shineth of itself is equally manifest, for it can love with a love distinct from God’s. It can love irregularly; and no irregular love is the love of God. It can forbear to love while God loveth. It can love while God forbeareth. It can love a wicked man, wickedly and in his wickedness. This shows plainly that it can love regularly, with a love that is not merely the reflection of God’s. For which cause it is not called a mirror, but esteemed more, a real fountain. Cant.: My love is a spring shut up, a fountain sealed. That is, shut up like a letter, and concealed yet: but in the Kingdom of Heaven, her contents and secrets shall be known, and her beauty read of all men. Her own waters she should receive them: it is most admirable, considering the reality and beauty of them: But in this God hath magnified His infinite power, that He hath made them. Made them freely, made them her own, out of herself to flow from her: creatures as it were to which herself gives their existence. For indeed she could not love, were not her beams of love her own. Before she loves they are not, when she loves they are. And so she gives them their being. Being Good herself because she can love: Who else would be a dry and withered stick, having neither life nor value. But now she can exalt a creature above all the things in Heaven and Earth, in herself: esteem it most dear, admire it, honour it, tender it, desire it, delight in it, be united to it, prefer it, forsake all things for it, give all things to it, die for it. It can languish after it when absent; take pleasure in it when present; rejoice in its happiness, live only to it, study to please it, delight in suffering for it, feed it with pleasures, honours, and caresses, do all things for its sake, esteem gold and pearl but dross in comparison, lay crowns and sceptres at its feet, make it a lord of palaces, delight in its own beauties, riches, and pleasures, as they feed only and satisfy its beloved; be ravished with it. It can desire infinitely that good things should be added to it. And all this shall we enjoy in every soul in the Kingdom of Heaven. All there being like so many Suns shining upon one. All this goodness is so like God’s, that nothing can be more. And yet that it is distinct from His, is manifest because it is the return or recompense of it: the only thing which for and above all worlds He infinitely desires.

Here upon Earth souls love what God hates, and hate what God loves. Did they keep their eye open always upon what He loves, and see His love to them, and to all, they could not choose but love as He does. And were they mirrors only that return His love, one would think it impossible, while He shines upon them, to forbear to shine, but they are like the eye, mirrors with lids, and the lid of ignorance or inconsideration interposing, they are oftentimes eclipsed or shine only through some crannies; so that here upon earth having free power to hold open or shut their lids, to send or turn away their beams, they may love me or forbear. The loss of their love is an evil past imagination, for it is the removal of the end of Heaven and Earth, the extinction of a Sun infinitely more glorious than that in the Heavens. The Sun was made to serve this more divine and glorious creature. The love of this creature is the end of Heaven and Earth, because the end for which Heaven and Earth were made was for it. And in recompense for all that God hath done for it it is to love me. So that God hath Glorified me, by giving me a communion with Himself in the end for which the world was made. And hath made that creature to love me, and given me so great a certainty of its love and title to it, that first it must cease to love itself, or to love God before it bereave me. It must cease to be wise, and forfeit all its interest in Heaven and Earth, before it can cease to love me. In doing it, it ruins itself and apostatizeth from all its happiness.

In the estate of innocency the love of man seemed nothing but the beams of love reverted upon another. For they loved no person but of whom he was beloved. All that he loved was good, and nothing evil. His love seemed the goodness of a being expressed in the Soul, or apprehended in the lover, and returned upon itself. But in the estate of misery (or rather ), a soul loves freely and purely of its own self, with God’s love, things that seem incapable of love, naught and evil. For as God showed His eternity and omnipotency in that He could shine upon nothing and love an object when it was nought or evil; as He did Adam when He raised him out of nothing, and mankind when He them from evil: so now we can love sinners, and them that deserve nothing at our hands. Which as it is a Diviner Love and more glorious than the other, so were we to this power, and it, was purchased for us with a greater price.

It is a generous and heavenly principle, that where a benefit is fairly intended we are equally obliged for the intention or success. He is an ungrateful debtor, that measureth a benefactor by the success of his kindness. A clear soul and a generous mind is as much obliged for the intent of his friend, as the prosperity of it: and far more, if we separate the prosperity from the intent. For the goodness lies principally in the intention. Since therefore God intended me all the joys in Heaven and Earth, I am as much obliged for them as if I received them. Whatever intervening accident bereaved me of them, He really intended them. And in that I contemplate the riches of His goodness. Whether men’s wickedness in the present age, or my own perverseness, or the fall of Adam; He intended me all the joys of Paradise, and all the honours in the world, whatever hinders me. In the glass of His intention therefore I enjoy them all: and I do confess my obligation. It is as great as if nothing had intervened, and I had wholly received them. Seeing and knowing Him to be infinitely wise and great and glorious, I rejoice that He loved me, and confide in His love. His goodness is my and supreme delight. That God is of such a nature in Himself is my infinite treasure. Being He is my friend, and delighteth in my honour, though I rob myself of all my happiness, He is . That He intended it, is His and glory. But it animates me, as well as comforts me, to see the perfection of His Love towards me. As things stood, He used power enough before the fall to make me happy. If He refuseth to use any more since the fall, I am obliged. But He hath used more. New occasions begot new abilities. He me by His Son. If He refuseth to use any more, I cannot complain. If He refuseth to curb my perverseness unless I consent, His love was infinitely showed. He desireth that I should by prayers and endeavours clothe myself with . If in default of mine, He doth it Himself, freely giving His Holy Spirit to me, it is an infinite mercy, but infinitely new and superadded. If He refuseth to overrule the rebellion of other men, and to bring me to Honour, notwithstanding their malice; or refuseth to make them love me, whether they will or no, I cannot repine. By other signs, He hath plainly showed, that He loveth me infinitely, which is enough for me, and that He desireth my obedience.

This estate wherein I am placed is the best for me tho’ encompassed with difficulties. It is my duty to think so, and I cannot do otherwise. I cannot do otherwise without reproaching my Maker: that is, without suspecting, and in that offending His goodness and Wisdom. Riches are but tarnish and gilded , honours are but airy and empty bubbles, affections are but winds, perhaps too great for such a ship as mine, of too light a ballast: pleasures, yea, all these, are but witches that draw and steal us away from God; dangerous allurements, interposing screens, unseasonable companions, counterfeit realities, honied poison, cumbersome distractions. I have found them so. At least they lull us into lethargies: and we need to be . Sometimes they puff us up with vain-glory and we need to be humbled. Always they delude us if we place any confidence in them, and therefore it is as good always to be without them. But it is as good also, were it not for our weakness, sometimes to have them, because a good use may be made of them. And therefore they are not to be contemned when God doth offer them. But He is to be admired that maketh it good on both sides, to have them, and to be without them. Riches are not to be hated, nor coveted: but I am to bless God in all estates, Who hath given me the world, my Soul, and Himself: and ever to be great in the true treasures. Riches are good, and therefore is it good sometimes to want them that we might shew our obedience and resignation to God, even in being without those things that are good, at His appointment: and that also we might clothe ourselves with patience and faith and courage, which are greater ornaments than gold and silver, and of greater price: and that shall stand us instead of all the splendour of alms deeds. Assure yourself, till you prize one virtue above a trunk of money you can never be happy. One virtue before the face of God, is better than all the gold in the whole world.

Knowing the greatness and sweetness of Love, I can never be poor in any estate. How sweet a thing is it as we go or ride, or eat or drink, or converse abroad to remember that one is the heir of the whole world, and the friend of God! That one has so great a friend as God is: and that one is exalted infinitely by all His Laws! That all the riches and honours in the world are ours in the Divine Image to be enjoyed! That a man is tenderly beloved of God and always walking in His Father’s Kingdom, under His wing, and as the apple of His eye! that God hath done so much for one in His works and laws, and expressed so much love in His word and ways, being as He is Divine and infinite, it should make a man to walk above the stars, and seat him in the bosom of Men and Angels. It should always fill him with joy, and triumph, and lift him up above crowns and empires.

That a man is beloved of God, should melt him all into esteem and holy veneration. It should make him so courageous as an angel of God. It should make him delight in calamities and distresses for God’s sake. By giving me all things else, He hath made even afflictions themselves my treasures. The sharpest trials, are the finest furbishing. The most tempestuous weather is the best seed-time. A Christian is an oak flourishing in winter. God hath so magnified and glorified His servant, and exalted him so highly in His eternal bosom, that no other joy should be able to move us but that alone. All sorrows should appear but shadows, beside that of His absence, and all the greatness of riches and estates swallowed up in the light of His favour. Incredible Goodness lies in His Love. And it should be joy enough to us to contemplate and possess it. He is poor whom God hates: ‘tis a true proverb. And besides that, we should so love Him, that the joy alone of approving ourselves to Him, and making ourselves amiable and beautiful before Him should be a continual feast, were we starving. A beloved cannot feel hunger in the presence of his beloved. Where martyrdom is pleasant, what can be distasteful. To fight, to famish, to die for one’s beloved, especially with one’s beloved, and in his excellent company, unless it be for his trouble, is truly delightful. God is always present, and always seeth us.

Knowing myself beloved and so glorified of God Almighty in another world, I ought to honour Him in this always, and to aspire to it. At midnight will I rise to give thanks unto Thee because of Thy righteous judgments. Seven times a day will I praise Thee, for Thy glorious mercy. Early in the morning will I bless Thee, I will triumph in Thy works, I will delight in Thy law day and night; at evening will I praise Thee. I will ever be speaking of Thy marvellous acts, I will tell of Thy greatness, and talk of the glorious majesty of Thy excellent Kingdom; these things ought ever to breathe in our souls. We ought to covet to live in private, and in private ever to overflow in praises. I will boast in Thee all the day long, and be glad in the Lord. My exceeding joy, my life, my glory, what shall I render to Thee, for all Thy benefits? I will sing and be glad. Let all nations sing unto Him, for He covereth the earth as it were with a shield. My lips shall be fain when I sing unto Thee, and my soul, O Lord, which Thou hast . God is unseen till He be so known: and David’s Spirit an inscrutable mystery, till this is experienced.

Our friendship with God ought to be so pure and so clear, that nakedly and simply for His Divine Love, for His glorious works, and blessed laws, the wisdom of His counsels, His ancient ways and attributes towards us, we should ever in public endeavour to honour Him, Always taking care to glorify Him before men: to speak of His goodness, to His name, to do those things that will stir up others, and occasion others to glorify Him. Doing this so zealously that we would, not forbear the least act wherein we might serve Him for all worlds. It ought to be a firm principle rooted in us, that this life is the most precious season in all Eternity, because all Eternity dependeth on it. Now we may do those actions which hereafter we shall never have occasion to do. And now we are to do them in another manner, which in its place is the most acceptable in all worlds: namely, by faith and hope, in which God infinitely delighteth, with difficulty and danger, which God infinitely commiserates, and greatly esteems. So piecing this life with the life of Heaven, and seeing it as one with all Eternity, a part of it, a life within it: Strangely and stupendously blessed in its place and season.

Having once studied these principles you are eternally to practise them. You are to warm yourselves at these fires, and to have recourse to them every day. When you think not of these things you are in the dark. And if you would walk in the light of them, you must frequently meditate. These principles are like seed in the ground, they must continually be visited with heavenly influences, or else your life will be a barren field. Perhaps they might be cast into better frame, and more curiously expressed; but if well cultivated they will be as fruitful, as if every husk were a golden rind. It is the substance that is in them that is productive of joy and good to all.

It is an indelible principle of Eternal truth, that practice and exercise is the Life of all. Should God give you worlds, and laws, and treasures, and worlds upon worlds, and Himself also in the Divinest manner, if you will be lazy and not meditate, you lose all. The soul is made for action, and cannot rest till it be employed. Idleness is its rust. Unless it will up and think and taste and see, all is in vain. Worlds of beauty and treasure and felicity may be round about it, and itself desolate. If therefore you would be happy, your life must be as full of operation as God of treasure: Your operation shall be treasure to Him, as His operation is delightful to you.

To be acquainted with celestial things is not only to know them, but by frequent meditation to be familiar with them. The effects of which are admirable. For by this those things that at first seemed uncertain become evident, those things which seemed remote become near, those things which appeared like shady clouds become solid realities: finally, those things which seemed impertinent to us and of little concernment, appear to be our own, according to the strictest rules of propriety and of infinite moment.

General and public concernments seem at first unmanageable, by reason of their greatness; but in the soul there is such a secret sufficiency, that it is able upon trial, to manage all objects with equal ease; things infinite in greatness as well as the smallest sand. But this secret strength is not found in it, but merely upon experience, nor discerned but by exercise. The eternity of God Himself is manageable to the understanding, and may be used in innumerable ways for its benefit; so may His almighty power, and infinite goodness, His omnipresence and immensity, the wideness of the world, and the multitude of Kingdoms. Which argueth a peculiar excellency in the soul, because it is a creature that can never be exceeded. For bodily strength by this is perceived to be finite, that bulk is unwieldy, and by the greatness of its object may easily be overcome. But the soul through God that strengthened her is able to do all things. Nothing is too great, nothing too heavy, nothing unwieldy; it can rule and manage anything with infinite advantage.

Because the strength of the soul is spiritual it is generally despised: but if ever you would be Divine, you must admit this principle: That spiritual things are the greatest, and that spiritual strength is the most excellent, useful, and delightful. For which cause it is made as easy as it is endless and invincible. Infinity is but one object, almighty power is another, eternal wisdom is another which it can contemplate; from infinity it can go to power, from power to wisdom, from wisdom to goodness, from goodness to glory, and so to blessedness, and from these to any object or all whatsoever, contemplating them as freely as if it had never seen an object before. If any one say, that though it can proceed thus from one object to another, yet it cannot comprehend any one of them, all I shall answer is this. It can comprehend any one of them as much as a creature can possibly do: and the possibility of a creature dependeth purely upon the power of God: for a creature may be made able to do all that which its Creator is able to make it to do. So if there be any defect in His power there must of necessity a limit follow in the power of His creature, which even God Himself cannot make a creature to exceed. But this, you will say, is an argument only of what may be, not of what is. Though considering God’s infinite love, it is sufficient to show what is possible; because His love will do all it can for the glory of itself and its object: yet further to discover what is, we may add this, that when a soul hath contemplated the Infinity of God, and passeth from that to another object, all that it is able to contemplate on any other it might have added to its first contemplation. So that its liberty to contemplate all shows its illimitedness to any one. And truly I think it pious to believe that God hath without a metaphor infinitely obliged us.

The reason why learned men have not exactly measured the faculties of the soul, is because they know not to what their endless extent should serve. For till we know the universal beauty of God’s Kingdom, and that all objects in the omnipresence are the treasures of the soul, to enquire into the sufficiency and extent of its powers is impertinent. But when we know this, nothing is more expedient than to consider whether a soul be able to enjoy them. Which if it be, its powers must extend as far as its objects. For no object without the sphere of its power, can be enjoyed by it. It cannot be so much as perceived, much less enjoyed. From it will proceed, that the soul will to all Eternity be silent about it. A limitation of praises, and a parsimony in love following hereupon, to the endangering of the perfection of God’s Kingdom.