Thomas Traherne · 15 of 19

The Fourth Century · Part 3

No man loves, but he loves another more than himself. In mean instances this is apparent. If you come into an orchard with a person you love, and there be but one ripe cherry you prefer it to the other. If two lovers delight in the same piece of meat, either takes pleasure in the other, and more esteems the beloved’s satisfaction. What ails men that they do not see it? In greater cases this is evident. A mother runs upon a sword to save her beloved. A father leaps into the fire to fetch out his beloved. Love brought Christ from Heaven to die for His beloved. It is in the nature of love to despise itself, and to think only of its beloved’s welfare. Look to it, it is not right love that is otherwise. Moses and St. Paul were no fools. God make me one of their number. I am sure nothing is more acceptable to Him, than to love others so as to be willing to imperil even one’s own soul for their benefit and welfare.

Nevertheless it is infinitely rewarded, though it seemeth difficult. For by this love do we become heirs of all men’s joys, and co-heirs with Christ. For, what is the reason of your own joys, when you are blessed with benefits? Is it not self-love? Did you love others as you love yourself, you would be as much affected with their joys. Did you love them more, more. For according to the measure of your love to others will you be happy in them. For, according thereto you will be delightful to them, and delighted in your felicity. The more you love men, the more delightful you will be to God, and the more delight you will take in God, and the more you will enjoy Him. So that the more like you are to Him in goodness, the more abundantly you will enjoy His goodness. By loving others you live in others to receive it.

Shall I not love him infinitely for whom God made the world and gave His Son? Shall I not love him infinitely who loveth me infinitely? Examine yourself well, and you will find it a difficult matter to love God so as to die for Him, and not to love your brother so as to die for him in like manner. Shall I not love Him infinitely whom God loveth infinitely, and commendeth to my love, as the representative of Himself, with such a saying, What ye do to him is done unto Me? And if I love him so, can I forbear to help him? had I but one crown in the world, being in an open field, where both he and I were ready to perish, and ‘twere necessary that one of us must have it all or be destroyed, though I knew not where to have relief, he should have it, and I would die with comfort. I will not say, How small a comfort so small a succour is did I keep it: but how great a joy, to be the occasion of another’s life! Love knows not how to be timorous, because it receives what it gives away, and is unavoidably the end of its own afflictions and another’s happiness. Let him that pleases keep his money, I am more rich in this noble to all the world, and more enjoy myself in it, than he can be in both the Indies.

Is it unnatural to do what Jesus Christ hath done? He that would not in the same cases do the same things can never be saved. For unless we are led by the Spirit of Christ we are none of His. Love in him that in the same cases would do the same things, will be an oracle always inspiring and teaching him what to do how far to adventure upon all occasions. And certainly he whose love is like his Saviour’s, will be far greater than any that is now alive, in goodness and love to God and men. This is a sure rule: Love studies not to be scanty in its measures, but how to abound and overflow with benefits. He that pincheth and studieth to spare is a pitiful lover, unless it be for other’s sakes Love studieth to be pleasing, magnificent and noble, and would in all things be glorious and divine unto its object. Its whole being is to its object, and its whole felicity in its object, and it hath no other thing to take care for. It doth good to its own soul while it doth good to another.

Here upon Earth, it is under many disadvantages and impediments that maim it in its exercise, but in Heaven it is most glorious. And it is my happiness that I can see it on both sides the veil or screen. There it appeareth in all its advantages, for every soul being full and fully satisfied, at ease, in rest, and wanting nothing, easily overflows and shines upon all. It is its perfect interest so to do, and nothing hinders it, self-love therefore being swallowed up and made perfect in the love of others. But here it is pinched and straitened by wants: here it is awakened and put in mind of itself: here it is divided and distracted between two. It has a body to provide for, necessities to relieve, and a person to supply. Therefore is it in this world the more glorious, if in the midst of these disadvantages it exert itself in its operations. In the other world it swimmeth down the stream, and acteth with its interest. Here therefore is the place of its trial where its operations and its interests are divided. And if our Lord Jesus Christ, as some think, knew the glory to which He should ascend, by dying for others, and that all was safe which He undertook, because in humbling Himself to the death of the cross He did not forsake but attain His glory: The like fate shall follow us, only let us expect it after death as He did: and remember that this and the other life are made of a piece, but this is the time of trial, that, of rewards. The greatest disadvantages of love are its highest advantages. In the great hazards it achieveth to itself the greatest glory. It is seldom considered; but a love to others stronger than what we bear to ourselves, is the mother of all the heroic actions that have made histories pleasant, and beautified the world.

Since Love will thrust in itself as the greatest of all principles, let us at last willingly allow it room. I was once a stranger to it, now I am familiar with it as a daily acquaintance. ‘Tis the only heir and benefactor of the world. It seems it will break in everywhere, as that without which the world could not be enjoyed. Nay as that without which it would not be worthy to be enjoyed. For it was beautified by love, and commandeth the love of a Donor to us. Love is a Phoenix that will revive in its own ashes, inherit death, and smell sweetly in the grave.

These two properties are in it—that it can attempt all and suffer all. And the more it suffers the more it is delighted, and the more it attempteth the more it is enriched. For it seems that all love is so mysterious that there is something in it which needs expression and can never be understood by any manifestation, (of itself, in itself) but only by mighty doings and sufferings. This moved God the Father to create the world, and Gad the Son to die for it. Nor is this all. There are many other ways whereby it manifests itself as well as these, there being still something infinite in it behind: In its laws, in its tenderness, in its provisions, in its caresses, in its joys as well as in its hazards, is its honours as well as in its cares: nor does it ever cease till it has poured out itself in all its communications. In all which it ever rights and satisfies itself; for above all things in all worlds it desires to be magnified, and taketh pleasure in being glorified before its object. For which cause also it does all those things, which magnify its object and increase its happiness.

Whether Love principally intends its own glory or its objects, happiness is a great question, and of the more importance, because the right ordering of our own affections depends much upon the solution of it. For on the one side, to be self-ended is mercenary and base and slavish; and to do all things for one’s own glory is servile, and vainglory. On the other God doth all things for Himself, and seeketh His glory as His last end, and is Himself the end whom He seeks and attains in all His ways. How shall we this riddle? or untie this knot? For some men have taken occasion hereby seeing this in Love, to affirm that there is no true love in the world, but it is all self-love whatsoever a man doth. Implying also that it was self-love in our Saviour that made Him to undertake for us. Whereupon we might justly question, whether it were more for his own ends, or more for ours? As also whether it were for His own end that God created the world or more for ours? For extraordinary much of our duty and felicity hangeth upon this point: and whatsoever sword untieth this Gordian knot, will open a world of benefit and instruction to us.

God doth desire glory as His end, but true glory. From it followeth that He doth sovereignly and supremely desire both His own glory and man’s happiness. Though that be miraculous, yet it is very plain. For true glory is to love another for his own sake, and to prefer his welfare and to seek his happiness. Which God doth because it is true glory. So that He seeks the happiness of Angels and Men as His last end, and in that His glory: to wit, His true glory. False and vain glory is inconsistent with His nature, but true glory is the very essence of His being. Which is Love unto His beloved, Love unto Himself, Love unto His creatures.

How can God be Love unto Himself, without the of self-love? Did He love Himself under any other notion than as He is the lover of His beloved there might be some danger. But the reason why He loves Himself being because He is Love, nothing is more glorious than His self-love. For He loves Himself because He is infinite and eternal Love to others. Because He loves Himself He cannot endure that His love should be displeased. And loving others vehemently and infinitely all the love He bears to Himself is tenderness towards them. All that wherein He pleaseth Himself is delightful to them: He magnifieth Himself in magnifying them. And in fine, His love unto Himself is His love unto them, and His love unto them is love unto Himself. They are individually one, which it is very amiable and beautiful to behold, because therein the simplicity of God doth evidently appear. The more He loveth them, the greater He is and the more glorious. The more He loveth them, the more precious and dear they are to him. The more He loveth them, the more joys and treasures He possesseth. The more He loveth them the more He delighteth in their felicity. The more He loveth them, the more He rejoiceth in all His works for serving them: and in all His kingdoms for delighting them. And being Love to them the more He loveth Himself, and the more jealous He is lest Himself should be displeased, the more He loveth and tendereth them and secureth their welfare. And the more He desires His own cry, the more good He doth for them, in the more divine and genuine manner. You must love after His similitude.

He from whom I derived these things delighted always that I should be acquainted with principles that would make me fit for all ages. And truly in love there are enough of them. For since Nature never created anything in vain, and love of all other is the most glorious there is not any relic or parcel of that that shall be unused. It is not like gold made to be buried and concealed in darkness, but like the sun to communicate itself wholly in its beams unto all. It is more excellent and more communicative. It is hid in a centre and nowhere at all, if we respect its body. But if you regard its soul, it is an interminable sphere, which as some say of the sun, is infinities infinita, in the extension of its beams, being equally vigorous in all places, equally near to all objects, equally acceptable to all persons, and equally abundant in all its overflowing: Infinitely everywhere. This of naked and divested Love in its true perfection. Its own age is too little to contain it, its greatness is spiritual, like the Deity’s. It filleth the world, and exceeds what it filleth. It is present with all objects, and tastes all excellencies, and meeteth the infiniteness of God in everything. So that in length it is infinite as well as in breadth, being equally vigorous at the utmost bound to which it can extend as here, and as wholly there as here, and wholly everywhere. also it can see into further spaces; things present and things to come; height and depth being open before it, and all things in Heaven, Eternity, and Time, equally near.

Were not Love the darling of God; this would be a rash and a bold sally. But since it is His Image, and the Love of God, I may almost say the God of God, because His beloved, all this happeneth unto Love. And this Love is your true self when you are in act what you are in power: the great Daemon of the world, the End of all things, the desire of Angels and of all nations. A creature so glorious, that having seen it, it puts an end to all curiosity and swallows up all admiration. Holy, wise, and just towards all things, blessed in all things, the Bride of God, glorious before all, His offspring and first born, and so like Him, that being described, one would think it He. I should be afraid to say all this of it, but that I know Him, how He delighteth to have it magnified: And how He hath magnified it infinitely before because it is His bride and first-born. I will speak only a little of its violence and vigour afar off. It can love an act of virtue in the utmost Indies, and hate a vice in the highest heavens. It can see into hell and adore the justice of God among the damned; it can behold and admire His Love from everlasting. It can be present with His infinite and eternal Love, it can rejoice in the joys which it foreseeth: Can Love Adam in Eden, Moses in the wilderness, Aaron in the tabernacle, David before the Ark, S. Paul among the nations, and Jesus either in the manger or on the Cross: All these it can love with violence. And when it is restored from all that is terrene and sensual to its true spiritual being, it can love these, or any of these, as violently as any person in the living age.

Shall it not love violently what God loveth, what Jesus Christ loveth, what all and Angels love? Moses glorified God in a wonderful manner; he prophesied of Christ, he plagued the Egyptians, he brought the Israelites out of the land of Egypt, he guided them in the wilderness, he gave us the law, he loved the people more than his own life: yea, than his own self and all the possible glory that might have accrued to him. And what shall we think of Christ Himself? Shall not all our love be where He is? Shall it not wholly follow and attend Him? Yet shall it not forsake other objects, but love them all in Him, and Him in them, and them the more because of Him, and Him the more because of them; for by Him it is to them. So that as God is omnipresent our love shall be at once with all: that is we: having these strengths to animate and our affection.

To love one person with a private love is poor and miserable: to love all is glorious. To love all persons in all ages, all angels, all worlds, is Divine and Heavenly. To love all cities and all kingdoms, all kings and all peasants, and every person in all worlds with a natural intimate familiar love, as if him alone, is Blessed. This makes a man effectually blessed in all worlds, a delightful Lord of all things, a glorious friend to all persons, a concerned person in all transactions, and ever present with all affairs. So that he must ever be filled with company, ever in the midst of all nations, ever joyful, and ever blessed. The greatness of this man’s love no man can measure; it is stable like the Sun, it endureth for ever as the Moon, it is a faithful witness in Heaven. It is stronger and more great than all private affections. It representeth every person in the light of Eternity, and loveth him with the love of all worlds, with a love conformable to God’s, guided to the same ends, and founded upon the same causes. Which however lofty and divine it is, is ready to humble itself into the dust to serve the person beloved. And by how much the more sublime and glorious it is, is so much the more sweet and truly delightful: Majesty and Pleasure concurring together.

Now you may see what it is to be a Son of God more clearly. Love in its glory is the friend of the most High. It was begotten of Him, and is to sit in His Throne, and to reign in communion with Him. It is to please Him and to be pleased by Him, in all His works, ways, and operations. It is ordained to hold an eternal correspondence with Him in the highest Heavens. It is here in its infancy, there in its manhood and perfect stature. He wills and commands that it should be reverenced of all, and takes pleasure to see it admired in its excellencies, If Love thus displayed be so glorious a being, how much more glorious and great is He that is Lord of all Lords, and the Heavenly King of all these? So many monarchs under one Supreme mightily set forth the glory of His Kingdom. If you ask by what certainty, or by what rules we discover this? As by the seed we conjecture what plant will arise, and know by the acorn what tree will grow forth, or by the eagle’s egg what kind of bird; so do we by the powers of the soul upon Earth, know what kind of Being, Person, and Glory it will be in the Heavens, Its blind and latent power shall be turned into Act, its inclinations shall be completed, and its capacities filled, for by this means is it made perfect. A Spiritual King is an eternal Spirit. Love in the abstract is a soul exerted. Neither do you esteem yourself to be any other than Love alone. God is Love, and you are never like Him till you are so: Love unto all objects in like manner.

To sit in the Throne of God is the most supreme estate that can befall a creature. It is promised in the Revelations. But few understand what is promised there, and but few believe it.

To sit in the Throne of God is to inhabit Eternity. To reign there is to be pleased with all things in Heaven and Earth from everlasting to everlasting, as if we had the disposal of them. For He is to dwell in us, and we in Him, because He liveth in our knowledge and we in His. His will is to be in our will; and our will is to be in His will, so that both being joined and becoming one, we are pleased in all His works as He is; and herein the Image of God perfectly consisteth. No artist maketh a Throne too wide for the person. God is the greatest and divinest artist. Thrones proper and fit for the persons, are always prepared by the wisest Kings. For little bodies, bodily thrones: for Spirits, invisible. God’s Throne is His omnipresence, and that is infinite, who dwelleth in Himself, or in that Light which is inaccessible. The Omnipresence therefore, and the Eternity of God are our Throne, wherein we are to reign for evermore. His infinite and eternal Love are the borders of it, which everywhere we are to meet, and everywhere to see for evermore. In this Throne our Saviour sitteth, who is the Alpha and Omega; the first end the last, the Amen; and the faithful witness who said, The Glory which Thou hast given me, I have given them, that they may be one, as we are one. In Him the fulness of the Godhead dwelleth bodily,. If that be too great to be applied to men, remember what follows, His Church is the fulness of Him that filleth all in all. The fulness of the Godhead dwelleth in Him for our sakes. And if yet it seemeth too great to be enjoyed: by the surpassing excellency of His Eternal Power, it is made more than ours. For in Him we shall more enjoy it than if it were infinitely and wholly all in ourselves.

If anything yet remaineth that is dreadful, or terrible or doubtful, that seemeth to startle us, there is more behind that will more amaze us. For God is infinite in the expression of His Love; as we shall all find to our eternal comfort. Objects are so far from diminishing, that they magnify the faculties of the soul beholding them. A sand in your conception conformeth your soul, and reduceth it to the size and similitude of a sand, A tree apprehended is a tree in your mind; the whole hemisphere and the heavens magnify your soul to the wideness of the heavens; all the spaces above the heavens enlarge it wider to their own dimensions. And what is without limit maketh your conception illimited and endless. The infinity of God is infinitely profitable as well as great: as glorious as incomprehensible: so far from straitening that it magnifieth all things. And must be seen in you, or God will be absent: Nothing less than infinite is God, and as finite He cannot be enjoyed.

But what is there more that will more amaze us? Can anything be behind such glorious mysteries? Is God more in other excellencies? Hath He showed Himself glorious in anything besides? there is no end of all His greatness, His understanding is infinite, and His ways innumerable. How precious, saith the psalmist, are Thy thoughts to me, O God; when I would count them they are more than can be numbered. There is no man that reckoneth them up in order unto Thee. O my Lord I will endeavour it: and I will glorify Thee for evermore. The most perfect laws are agreeable only to the most perfect creatures. Since therefore Thy laws are the most perfect of all that are possible; so are Thy creatures. And if infinite power be wholly expressed O Lord, what creatures! what creatures shall we become! What Divine, what illustrious Beings! Souls worthy of so great a love, blessed forever. Made worthy, though not found; for Love either findeth or maketh an object worthy of itself. For which cause Picus Mirandula admirably saith, in his tract De Dignitate Hominis, I have read in the monuments of Arabia, that Abdala, the Saracen, being asked, Quid in hâc quasi mundanâ Scenâ admirandum maxime spectaretur? What in this world was most admirable? answered, MAN: Than whom he saw nothing more to be admired. Which sentence of his is seconded, by that of Mercurius Trismegistus, Magnum, O Asclepiades, Miraculum, Homo; Man is a great and wonderful miracle: Ruminating upon the reason of these sayings, those things did not satisfy me, which many have spoken concerning the excellency of Human Nature. As that man was Creaturarum Internuncius; Superis familiaris, Inferiorum Rex; sensuum perspicaciâ, Rationis Indagine, Intelligentiae Lumine, Naturae Interpres, Stabilis Aevi et fluxi Temporis Interstitium, et (qd. Persae dicunt) Mundi Copula immo Hymenaeus: A messenger between the creatures, Lord of inferior things, and familiar to those above; by the keenness of his sense, the piercing of his reasons, and the light of knowledge, the interpreter of nature, a seeming interval between time and eternity, and the inhabitant of both, the golden link or tie of the world, yea, the Hymenaeus marrying the Creator and His creatures together; made as David witnesseth a little lower than the angels. All these things are great, but they are not the principal: that is, they are not those which rightly challenge the name and title of most admirable: And so he goeth on; admiring and exceeding all that had been spoken before concerning the excellency of man. Why do we not rather admire the Angels and the Quires above the Heaven? At length I seemed to understand, why man was the most happy, and therefore the most worthy to be admired of all the creatures: and to know that estate; which in the order of things he doth enjoy, not only above the beasts but above the stars and that might be envied even of the supra-celestial spirits, which he styleth, ultra-mundanis mentibus invidiosam.

The Supreme Architect and our Everlasting Father, having made the world, this most glorious house and magnificent Temple of His divinity, by the secret laws of His hidden Wisdom; He adorned the regions above the heavens with most glorious spirits, the spheres he enlivened with Eternal Souls, the dreggy parts of the inferior world he filled with all kinds of herds of living creatures. Sed Opere Consummato; but His work being completed, He desired some one that might weigh and reason, and love the beauty, and admire the vastness of so great a work. All things therefore being (as Moses and Timaeus witness) already finished, at last He thought of creating man. But there was not in all the platforms before conceived any being after whom He might form this new offspring. Nor in all His treasures what He might give this new son by way of inheritance, nor yet a place in all the regions of the world, wherein this contemplator of the universe might be seated. All things were already full; all things were already distributed into their various orders of supreme, middle and inferior. But it was not the part of infinite power to fail as defective in the last production; it was not the part of infinite wisdom, for want of council to fluctuate in so necessary an affair; it was not the part of infinite goodness or love, that he, who should be raised up to praise the Divine Bounty in other things, should condemn it in himself. Statuit tandem opt. Opifex, ut cui dari nihil proprium poterat commune esset, quod privatum singulis fuit: The wisest, and best of workmen appointed therefore, that he to whom nothing proper to himself could be added, should have something of all that was peculiar to everything, and therefore he took man, the Image of all His work, and placing him in the middle of the world, spake thus unto him,‑

“O Adam, we have given thee neither a certain seat, nor a private face, nor a peculiar office, that whatsoever seat or face or office thou dost desire thou mayest enjoy. All other things have a nature bounded within certain laws; thou only art loose from all, and according to thy own council in the hand of which I have put thee, may’st choose and prescribe what nature thou wilt to thyself. I have placed thee in the middle of the world, that from thou mayest behold on every side more commodiously everything in the whole world. We have made thee neither heavenly nor earthly, neither mortal nor immortal, that being the honoured former and framer of thyself, thou mayest shape thyself into what nature thyself pleasest!”

”O infinite liberality of God the Father! O admirable and supreme Felicity of Man! to whom it is given to have what he desires, and to be what he wishes. The brutes when they are brought forth bring into the world with them what they are to possess continually. The spirits that are above were, either from the beginning or a little after, that which they are about to be to all Eternities. Nascenti Homini omnigena vitae germina indidit Pater; God infused the seeds of every kind of life into man: whatever seeds every one chooseth those spring up with him, and the fruits of those shall he bear and enjoy. If sensual things are chosen by him, he shall become a beast; if reasonable a celestial creature; if intellectual an Angel and a Son of God; and if being content with the lot of no creatures, he withdraws himself into the centre of his own unity, he shall be one Spirit with God, and dwell above all in the solitary darkness of His Eternal Father.”