Centuries of Meditations

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. 84

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 whence 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.

87 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 Grace), 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 redeemed 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 redeemed to this power, and it, was purchased for us with a greater price. 88

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 sovereign 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 justified. That He intended it, is His grace 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 redeemed 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 grace. 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 vanities, 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 quickened. 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.

90 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! Verily 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. 91

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 redeemed. 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 sanctify 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.

94 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. 95

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. 96

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. 97

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. 98

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.

99 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 whence 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. 100

Upon the infinite extent of the understanding and affection of the soul, strange and wonderful things will follow: 1. A manifestation of God's infinite love. 2. The possession of infinite treasures. 3. A return of infinite thanksgivings. 4. A fulness of joy which no thing can exceed. 5. An infinite beauty and greatness in the soul. 6. An infinite beauty in God's Kingdom. 7. An infinite union between God and the soul (as well in extent, as fervour). 8. An exact fitness between the powers of the soul, and its objects: neither being desolate, because neither exceedeth the other. 9. An infinite glory in the communion of Saints, every one being a treasure to all the residue and enjoying the residue, and in the residue all the glory of all worlds. 10. A perfect indwelling of the soul in God, and God in the soul. So that as the fulness of the Godhead dwelleth in our Saviour, it shall dwell in us; and the Church shall be the fulness of Him that filleth all in all: God being manifested thereby to be a king infinitely greater, because reigning over infinite subjects. To Whom be all glory and dominion for ever and ever. Amen.

1 THE objects of Felicity, and the way of enjoying them, are two material themes; wherein to be instructed is infinitely desirable, because as necessary as profitable. Whether of the two, the object or the way be more glorious, it is difficult to determine. God is the object, and God is the way of enjoying. God in all His excellencies, laws, and works, in all His ways and counsels is the sovereign object of all Felicity. Eternity and Time, Heaven and Earth, Kingdoms and Ages, Angels and Men are in Him to be enjoyed. In Him the Fountain, in Him the End, in Him the Light, the Life, the Way, in Him the glory and crown of all. Yet for distinction sake we will speak of several eminent particulars, beginning with His attributes. 2

The Infinity of God is our enjoyment, because it is the region and extent of His dominion. Barely as it comprehends infinite space, it is infinitely delightful; because it is the room and the place of our treasures, the repository of joys, and the dwelling place, yea the seat and throne, and Kingdom of our souls. But as it is the Light wherein we see, the Life that inspires us, the violence of His love, and the strength of our enjoyments, the greatness and perfection of every creature, the amplitude that enlargeth us, and the field wherein our thoughts expatiate without limit or restraint, the ground and foundation of all our satisfactions, the operative energy and power of the Deity; the measure of our delights, and the grandeur of our soul, it is more our treasure, and ought more abundantly to be delighted in. It surroundeth us continually on every side, it fills us, and inspires us. It is so mysterious, that it is wholly within us, and even then it wholly seems and is without us. It is more inevitably and constantly, more nearly and immediately our dwelling place, than our cities and kingdoms and houses. Our bodies themselves are not so much ours, or within us as that is. The immensity of God is an eternal tabernacle. Why then we should not be sensible of that as much as of our dwellings, I cannot tell, unless our corruption and sensuality destroy us.

We ought always to feel, admire, and walk in it. It is more clearly objected to the eye of the soul, than our castles and palaces to the eye of the body. Those accidental buildings may be thrown down, or we may be taken from them, but this can never be removed, it abideth for ever. It is impossible not to be within it, nay, to be so surrounded as evermore to be in the centre and midst of it, wherever we can possibly remove, is inevitably fatal to every being.*

Creatures that are able to dart their thoughts into all spaces can brook no limit or restraint; they are infinitely indebted to this illimited extent, because were there no such infinity, there would be no room for their imaginations; their desires and affections would be cooped up, and their souls imprisoned. We see the heavens with our eyes, and know the world with our senses. But had we no eyes, nor senses, we should see infinity like the Holy Angels. The place wherein the world standeth, were it all annihilated would still remain, the endless extent of which we feel so really and palpably, that we do not more certainly know the distinctions and figures and bounds and distances of what we see, than the everlasting expansion of what we feel and behold within us. It is an object infinitely great and ravishing: as full of treasures as full of room, and as fraught with joy as capacity. To blind men it seemeth dark, but is all glorious within, as infinite is light and beauty as extent and treasure. Nothing is in vain, much less infinity. Every man is alone the centre and circumference of it. It is all his own, and so glorious, that it is the eternal and incomprehensible essence of the Deity, A cabinet of infinite value, equal in beauty, lustre, and

*This is the reading of the original MS.; but doubtless the author has here omitted some words which would have made his meaning plain. perfection to all its treasures. It is the Bosom of God, the Soul and Security of every Creature. 4 Were it not for this infinity, God's bounty would of necessity be limited. His goodness would want a receptacle for its effusions. His gifts would be confined into narrow room, and His Almighty Power for lack of a theatre magnificent enough, a storehouse large enough, be straitened. But Almighty Power includes Infinity in its own existence. For because God is infinitely able to do all things, there must of necessity be an infinite capacity to answer that power, because nothing itself is an obedient subject to work upon: and the eternal privation of infinite perfections is to Almighty Power a Being capable of all. As sure as there is a Space infinite, there is a Power, a Bounty, a Goodness, a Wisdom infinite, a Treasure, a Blessedness, a Glory. 5

Infinity of space is like a painter's table, prepared for the ground and field of those colours that are to be laid thereon. Look how great he intends the picture, so great doth he make the table. It would be an absurdity to leave it unfinished, or not to fill it. To leave any part of it naked and bare, and void of beauty, would render the whole ungrateful to the eye, and argue a defect of time or materials, or wit in the limner. As the table is infinite so are the pictures. God's Wisdom is the art, His Goodness the will, His Word the pencil, His Beauty and Power the colours, His Pictures are all His Works and Creatures. Infinitely more real and more glorious, as well as more great and manifold than the shadows of a landscape. But the Life of all is, they are the spectator's own. He is in them as in his territories, and in all these views his own possessions. 6

One would think that besides infinite space there could be no more room for any treasure. Yet to show that God is infinitely infinite, there is infinite room besides, and perhaps a more wonderful region making this to be infinitely infinite. No man will believe besides the space from the centre of the earth to the utmost bounds of the everlasting hills, there should be any more. Beyond those bounds perhaps there may, but besides all that space that is illimited and present before us, and absolutely endless every way, where can there be any room for more? This is the space that is at this moment only present before our eye, the only space that was, or that will be, from everlasting to everlasting. This moment exhibits infinite space, but there is a space also wherein all moments are infinitely exhibited, and the everlasting duration of infinite space is another region and room of joys. Wherein all ages appear together, all occurrences stand up at once, and the innumerable and endless myriads of years that were before the creation, and will be after the world is ended, are objected as a clear and stable object, whose several parts extended out at length, give an inward infinity to this moment, and compose an eternity that is seen by all comprehensors and enjoyers.

7 Eternity is a mysterious absence of times and ages: an endless length of ages always present, and for ever perfect. For as there is an immovable space wherein all finite spaces are enclosed, and all motions carried on and performed; so is there an immovable duration, that contains and measures all moving durations. Without which first the last could not be; no more than finite places, and bodies moving without infinite space. All ages being but successions correspondent to those parts of the Eternity wherein they abide, and filling no more of it, than ages can do. Whether they are commensurate with it or no, is difficult to determine. But the infinite immovable duration is Eternity, the place and duration of all things, even of infinite space itself: the cause and end, the author and beautifier, the life and perfection of all. 8

Eternity magnifies our joys exceedingly, for whereas things in themselves began, and quickly end; before they came, were never in being; do service but for few moments; and after they are gone pass away and leave us for ever, Eternity retains the moments of their beginning and ending within itself: and from everlasting to everlasting those things were in their times and places before God, and in all their circumstances eternally will be, serving Him in those moments wherein they existed, to those intents and purposes for which they were created. The swiftest thought is present with Him eternally: the creation and the day of judgment, His first consultation, choice and determination, the result and end of all just now in full perfection, ever beginning, ever passing, ever ending with all the intervals of space between things and things: As if those objects that arise many thousand years one after the other were all together. We also were ourselves before God eternally; and have the joy of seeing ourselves eternally beloved and eternally blessed, and infinitely enjoying all the parts of our blessedness; in all the durations of eternity appearing at once before ourselves, when perfectly consummate in the Kingdom of Light and Glory. The smallest thing by the influence of eternity, is made infinite and eternal. We pass through a standing continent or region of ages, that are already before us, glorious and perfect while we come to them.

Like men in a ship we pass forward, the shores and marks seeming to go backward, though we move and they stand still. We are not with them in our progressive motion, but prevent the swiftness of our course, and are present with them in our understandings. Like the sun we dart our rays before us, and occupy those spaces with light and contemplation which we move towards, but possess not with our bodies. And seeing all things in the light of Divine knowledge, eternally serving God, rejoice unspeakably in that service, and enjoy it all.

His omnipresence is our ample territory or field of joys, a transparent temple of infinite lustre, a strong tower of defence, a castle of repose, a bulwark of security, a palace of delights, an immediate help, and a present refuge in the needful time of trouble, a broad and a vast extent of fame and glory, a theatre of infinite excellency, an infinite ocean by means whereof every action, word, and thought is immediately diffused like a drop of wine in a pail of water, and everywhere present, everywhere seen and known, infinitely delighted in, as well as filling infinite spaces. It is the Spirit that pervades all His works, the life and soul of the universe, that in every point of space from the centre to the heavens, in every kingdom in the world, in every city, in every wilderness, in every house, every soul, every creature, in all the parts of His infinity and eternity sees our persons; loves our virtues, inspires us with itself, and crowns our actions with praise and glory. It makes our honour infinite in extent, our glory immense, and our happiness eternal. The rays of our light are by this means darted from everlasting to everlasting. This spiritual region makes us infinitely present with God, Angels, and Men in all places from the utmost bounds of the everlasting hills, throughout all the unwearied durations of His endless infinity, and gives us the sense and feeling of all the delights and praises we occasion, as well as of all the beauties and powers, and pleasures and glories which God enjoyeth or createth.

10 Our Bridegroom and our King being everywhere, our Lover and Defender watchfully governing all worlds, no danger or enemy can arise to hurt us, but is immediately prevented and suppressed, in all the spaces beyond the utmost borders of those unknown habitations which He possesseth. Delights of inestimable value are there preparing, for everything is present by its own existence. The essence of God therefore being all light and knowledge, love and goodness, care and providence, felicity and glory, a pure and simple act, it is present in its operations, and by those acts which it eternally exerteth is wholly busied in all parts and places of His dominion, perfecting and completing our bliss and happiness. NOTES AND REFERENCES

IT should perhaps be stated that though the original manuscript of this work is written in a clear and beautiful handwriting, it is in very small characters, and is in some places difficult to decipher, owing to interlineations, and to the fact that many words and passages have been crossed through for omission. Had the author lived to revise his work for publication, there can be little doubt that he would have altered or modified some parts of it. Little indulgence indeed is required for it on account of the want of revision; but naturally there are here and there oversights, redundancies, and repetitions which would not have been found if the author had lived to give the final touches to his work. These defects, however, are of little consequence, and such as affect only the expression, and not the substance of the author's thought. Very few works which have not received the benefit of their author's after-thoughts would bear the test of critical examination so well as the present.

In printing this book the general principle which I have kept in view has been to endeavour to make its perusal as easy as possible for modern readers, while not departing in any essential point from the original text. I have indeed modernised the spelling throughout in all but a few cases, since I could not see that any advantage would be gained by retaining the old orthography. I have also modified very considerably Traherne's punctuation, which is very peculiar, and would, if it had been retained, have placed many obstacles in the way of apprehending his meaning. I have only done this, however, where it seemed clearly necessary, and I have perhaps allowed the original punctuation to remain in some cases where it might have been altered with advantage. Mention should also be made of the fact that Traherne, like most writers of his time, made abundant use of capital letters in his works. These I have thought it best to suppress in most cases, in accordance with the modern practice. However, I have allowed a number of them to stand partly in order to preserve some traces of this characteristic, and partly because in a few cases it seemed expedient to retain them. These things, seeing that they affect only the unessential elements of style, I have thought it within my province to regulate; but otherwise I have kept strictly to the author's text, without presuming in any way to alter or amend it.

For many of the notes which follow I have to express my indebtedness to my friend, Mr. W. T. Brooke. To Mr. Thorn Drury also, who has read the proofs, I am under many obligations. Notes on The First Century: Page 1. Line 1. An empty book is like an infant's soul.' Here Traherne may possibly have had in his mind a passage in Bishop Earle's "Microcosmography." In delineating the character of a child, Earle says: "His soul is yet a white paper unscribbled with observations of the world, wherewith at length it becomes a blurred note-book," Page 14. Line 25. The entrance of his words. This sentence is from Psalm cxix. 130. Page 15. Last line of Med. 21. "Insatiableness." This word in Traherne's time was often used in a good sense, and not as now exclusively is a bad one.

Page 21. The quotation at the bottom of the page is from Genesis xxviii. 16. Traherne's reading, however, differs somewhat from that of the Authorised Version. In this and in many other cases it looks as if he trusted to his memory only, and so was often untrue to the letter of his text, though never to its spirit. Page 22. Line13. They walk on in darkness. This is from Psalm lxxxii. 5; as is also the quotation at the end of the Meditation. Page 27. Line 1 of Med. 40. "Socrates was wont." Traherne wrote first as follows: "Socrates the glorious philosopher, was wont to say They were most happy,'" & c. In substituting are for were he overlooked the fact that he was rendering the sentence ungrammatical. Page 40. Line 3.Where the carcase is. Matthew xxiv. 28. Page 41. Line 3 of Med. 59. It is an ensign. This sentence is from Isaiah xi. 10 and 12. Page 57. Line 6. Sweeter to me. A quotation from Psalm xix. 70 and from cxix. 72. Page 57. Line 17. As I have loved you - 1 John xiii. 34.

Pages 60-1. Med. 81. My goodness extendeth not, &c. Psalm xvi. 2-3. Page 71. Line 14. Having eyes I see not, &c. The reference here is to Psalm cxxxv. 1,6?17. Page 71. Line 20. Visit me. . . Holy Hill. Psalm xliii. 3. Page 72. Line 5 from bottom. Of whom' to end of sentence. Cf. Ephesians iii. 15?19. Page 73. Line 3. O Thou who ascendedst, &c. cf. Psalm lxviii. 18. Page 75. Line 19. That I may dwell, &c. John xvii. 28. Page 77. Line 6. We are the Sons of God, &c. Cf. 1 John iii. 2. Page 77. Line 21. A chosen generation, &c. 1 Peter ii. 9. Page 79. Line 7. Sing the song of Moses, &c. Revelation xv. 3. Notes on the Second Century Page 94. Line 9. The Book of - The reference here is to the apocryphal Wisdom of Solomon xiii. 1-5.

Page 104. Med. 33. As originally written this Meditation commenced thus: Whether the sufferings of an. Angel would have been meritorious or no I will not dispute: but' - And the following sentence, which comes after the first, has also been crossedout: So that it was an honour and no injury to be called to it: And so great an honour that it was an ornament to God himself, and an honour even to the second Person in the Trinity.' There are a good many passages in Traherne's manuscript which are thus marked for omission; but in most cases they are of little importance, being only such redundancies of expression or needless repetitions as any author would expunge on reviewing his work. Therefore in these notes I mention only those omissions which seem to me to be of some importance. Page 105. Line 8. For which cause, &c. This sentence is an adaptation from some verses in Philippians ii. 5-9. Page 106. Line 15. Counted all things but dross, & c. Philippians iii. 8.

Page 106. Line 3. For the redemption, &c. Traherne is here quoting from Psalm xlix. 7-8; but he has rather obscured the meaning by giving the verses in inverted order. What is to cease for ever is man's attempt to redeem man, a task which only a God could accomplish. The meaning indeed is not very clear in the Authorised Version; the Prayer Book version is more perspicuous?°But no man may deliver his brother, nor make agreement to God for him: for it cost more to redeem their souls, so that he must let that alone for ever.'

Page 107. Med. 36. After the first sentence of this Meditation, the following passage (which is marked for omission in the original MS.) occurs: It was not convenient that the Righteousness of the Judge Himself should be accepted for ours, but the Righteousness of another, who on our behalf should appear before our Judge. For which cause it was necessary that another and not the Judge should be Righteous in our stead: and that in suffering as well as doing. Now no Angel could be Righteous in suffering, because, though by Almighty power sustaining, he might be upheld to suffer infinite punishments, yet by his own strength he could not suffer infinite punishments, at least not so as to be virtuous and meritorious in suffering them for us. For to suffer virtuously and meritoriously is so to suffer as to love the Inflicter in the midst of sufferings. Which no Angel under infinite torments, by his own strength was able to do, being hated of God.' Page 108. Line 12. He through the Eternal Spirit, &c. Hebrews v. 7.

Page 122. Med. 60. Between the first and second sentences of this Meditation the following crossed out passage occurs: Who more prizeth our naked love than temples full of gold: Whose naked Love is more delightful to us than all worlds; and Whose greatest gifts and treasures are living souls and friends and lovers. Who, as He hath manifested His love by giving us His Son, hath manifested it also by giving us all his sons and servants: commanding them to love us with the precious love wherewith they do themselves.' Page 126. Med. 67. This Meditation is singularly Blake-like in thought; and the Poet-Artist would have been delighted with it had he known it: Let the reader compare it with Blake's "Auguries of Innocence:" To see a world in a grain of sand, And a heav'n in a wild flower, Hold infinity in the palm of your hand, And eternity in an hour. God appears and God is light To those poor souls who dwell in night; But does a human form display To those who dwell in realms of day. Pages 130-1. After this . . . to the Lamb. Revelation vii. 9-10.

Page 131. Lines 5-12. Revelation v. 8. 10. Page 131. Line 12-20. Revelation, v. 11?13. Page 142 Lines 4,5. Appear before God in Sion, &c. Pg. lxxxiv. 7. Page 153. Romans viii. 38?9. Notes on the Third Century Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best of all possible ends, &c. Traherne is here thinking of the Shorter Catechism, 1645: What is the chief end of Man? To glorify God: and enjoy Him for ever.'

Page 191. Med. 43. first sentence. This is slightly obscure, and it looks as if the word are' had been accidentally omitted after 'outgoings.' If we read the sentence, after the first clause, as follows, the meaning becomes quite clear: "because we are with Him whose outgoings are everlasting: our duty being to contemplate God, and to walk with Him in all His ways: and therefore to be entertained with everything He has created, since He is the fountain, governor, and end of them.' Page 203. Last line. Acts xvii. 23. Page 204. Line 24. Alienated from the life of God, &c. Ephesians iv. 18. Page 210. Med. 67. Blessing the Lord . . . and fullness thereof. Deuteronomy xxxiii. 13?16. Page 211. Line 6. All these will I give thee, &c. Genesis xiii. 15. Page 212. Med. 69. This poem in many ways anticipates Christopher Smarts "Song to David," and should be compared with it. Of course Smart could have known nothing of it. Page 218. Med. 73. Quoted from Psalm xxii. 23?31. Page 219. The Earth is the lord's, &c. Psalm xxiv. 1. Page 219. Because they regard not, & c. Psalm xxxviii. 5.

Page 219. Med. 75. The passage here quoted is from Psalm xxxiii. 6?9. Page 220. All my bones shall say, &c. Psalm xxxv. 10. Page 220. Thy mercy, O Lord, etc. Psalm xxxvi. 5?9. Page 220. Med. 77. The quotation here is from Psalm xlv. 10, 13?16. Page 220. Med. 78. The quotations here are from Psalm xlvi. 4 and 8. Page 222. Med. 79. The quotations here are from Psalm xlviii. 2, 3, and 12-14. Page 222. Med. 80. By "this following" in the second line Traherne means Psalm xlix., he having quoted from Psalm xlviii. in the previous Meditation. Page 222. They that trust in their wealth, &c. This quotation is from Psalm xlix. 6, 7, 8, 10, I1, 13, 14, and 20. Page 223. Med. 81. The quotation here is from Psalm 1. 7?I5. Page 225. Med. 83. The quotation here is from Hebrews x. 5, itself a quotation from Psalm xl. 6, altered. Page 226. Thou desirest not sacrifice, &c. Psalm li. 16 and 17. Page 226. Med. 84. Converting to Him, &c. "Converting" is here used, as was then not uncommon, in the sense of °' being converted."

Page 227. Med. 85. The quotations here are from Psalms lviii. 10 and lix. 16. Page 227. Med. 86. The quotations here are from Psalms lxiii. 1?5 and lxv. 2?4. Page 228. Med. 87. The quotation here is from Psalm lxvi. 1-5. Page 229. Med. 88. The quotation here is from Psalm lxxxiv. 12-14. Page 230. Med. 91. The quotation here is from Psalm lxxxvi. 8-10. Page 231. Line 2 from bottom. Whoso considereth these things, &c. Psalm cvii. 43. Notes on the Fourth Century

Page 238. Med. 1. In the wording of this meditation, and of several other passages in the Fourth Century, it seems as though Traherne is speaking not of himself, but of, a friend and teacher of his. He did this, no doubt, in order that he might not lay himself open to the charge of over-egotism. Yet that he is throughout relating his own experiences is proved by the fact that this Meditation, as first written, contains passages which the author afterwards marked for omission. In its original form it began thus: "Since the author in the last century hath spoken so much concerning his entrance and progress into the study of Felicity, and all he hath there said pertaineth only to the contemplative part of it, I will in this Century speak of the principles with which he endued himself to enjoy it." This seems conclusive, though there are later on in this "Century" passages in which the author appears to be speaking not of his own experiences, but of that of a friend who had communicated them to him. Page 240. Line 22. In him are hid, &c. Colossians ii. 3.

Page 243. Line 13. We must dig for her, &c. Proverbs ii. 4. Page 243. Line 17. Wisdom is the principal thing, &c. Proverbs iv. 7-9. Page 246. Line 2. Ye are not straitened, &c. 2 Corinthians xxiv. 20. Page 248. Med. 13. Line 4. Alone like a sparrow, &c. Psalm cii. 6 and 7. Page 252. Med. 18. Line 6. For it is more blessed, &c. Acts xx. 35. Page 253. Med. 20. Compare this Meditation with the poem "Of Meekness," which is to be found on page 145 of Traherne's "Poetical Works." Page 259. Line 10. Inasmuch as ye have done it, &c. Matthew xxv. 40. Page 265. Line 25. In all thy keeping, &c. Proverbs iv. 23. Page 269. Line 13. It is more blessed, &c. Acts xx. 35. Page 281. Line 5. What ye do to him, &c. Matthew xxv. 40. Page 292-3. The Alpha and Omega, the first and the last &c. Revelation i. 11 and 18. Page 293. Line 2. The Glory which Thou last given me &c. John xvii. 22. Page 293. Line 4. In Him the fulness of the Godhead, &c. Colossians ii. 19.

Page 293. Line 6. His Church is the fulness, &c. Ephesians i. 22. Page 294. Line 10. How precious are thy Thoughts, &c. Psalm cxxxix. 17, 18. Page 304. Line 10. My love is a spring, &c. Song of Solomon iv. 12. Notes on The Fifth Century

Page 327. Med. 10. Here the manuscript ends. That the author intended to continue his work there can be no doubt, and we may therefore conclude that he was prevented from finishing it by his too early death. It is a loss to us that it is thus incomplete: yet in the work as it stands we have perhaps a sufficiently full statement of the main points of the author's religion and philosophy. Like all other creeds it will perhaps only appeal to those minds which are prepared to receive it; but it is one, nevertheless; which must command the respect even of those who are least inclined to accept its teachings. It presents Christianity (or at least Protestant Christianity) in its most favourable aspect; nor is it likely that as an eloquent and persuasive exposition of its leading doctrines it will ever be surpassed or superseded: There are no doubt some few things in it which even devout believers will no longer hold themselves bound to accept as necessary to salvation; but on the whole, if the Christian faith is not to undergo an entire transformation at the hands of its modern apologists, it must be expounded as Traherne expounds it, not as a collection of soulless dogmas embodied in formal confessions of faith, but as a great reality, which is of the deepest concernment to all men, and without which the life of man is an inexplicable enigma.

Printed by BALLANTYNE & CO. LIMITED Tavistock Street, Covent Garden, London