add ?—of a narrow and rigid Catholi-
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cism. The "Centuries of Meditations" represents (in comparison at least) the spirit of free religious thought. In the " Imitation " we behold the doubts, fears, and perplexities of a soul oppressed by the consciousness of real or imaginary sins : in the " Centuries " the rapturous aspirings of a joyful and happy soul, conscious of its kinship with God Himself, and sure of its own divinity and of its glorious destiny. The author of the "Imitation" wanted to save his own soul; Traherne wanted to save the world. However much assured he might have been of his own salvation, the latter writer would never have been content merely with that. He desired with an exceeding great desire to make all men as happy as himself. All were immortal creatures, and it was within the power of all to make their peace with God, and enter into their great inheritance. This is the continual burden of his verse, and the message which informs his prose with its fire of conviction, and its unmatched persuasiveness. He would have rejected with scorn any faith whose benefits were to be confined to himself, or to a narrow circle of the elect. It was a matter of the deepest sorrow to him that men should be so indifferent to those things which to himself seemed to be the only objects worthy of thought. He could not even conceive that God Himself could be content or happy while men rebelled against His ordinances, or rejected His offered love.
Perhaps some readers may think that it is unfair to bring the two writers, whose aims were so different, thus into seeming antagonism. My object, however, as
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I have explained, is not to disparage the " Imitation," but merely to bring out as strongly as I can, by comparison with it, the particular merits of the " Centuries." I certainly do not wish to displace the former from its position as a devotional classic : all I desire is to show that the " Centuries " is well worthy to take its place beside it. Bearing this in mind, the reader, I hope, will not refuse to follow me while I continue and complete the parallel between the two works.
" He that followeth me shall not walk in darkness, but shall have the Light of Life." Thus, quoting the words of Christ, does the " Imitation " begin. The writer therein declares his object to be the setting up of a Light whereby the life of man may be guided and ruled in accordance with the will of God. That also was Traherne's object in writing his " Centuries of Meditations." Had he deemed that the " Imitation " satisfactorily fulfilled its avowed purpose he would not have thought it was necessary to write another work of the same kind ; for he could not have failed to see that his " Centuries " must inevitably be brought into comparison with it. Perhaps he did not at first realise this ; but it must soon have become apparent to him. Both writers, according to their lights, were earnestly intent upon fulfilling the will of God—but how different is the spirit in which they write !
Traherne dwells continually upon the goodness, the love, and the mercy of God, whom we are to love in return for His love to us : the God of the author of the " Imitation " is a hard taskmaster, who is to be feared
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rather than loved. Is it necessary that I should prove this statement ? I think not ; but if I am asked for chapter and verse in support of my contention, I do not believe I shall have any difficulty in producing them.
Where, however, we find the greatest difference be- tween the two writers is in their attitude towards that Nature and human nature which the author of the " Imitation " seems (consciously or unconsciously) to have thought of as things separate and apart from himself ; things not to delight and rejoice in, but to be avoided and shunned as much as might be : whereas to Traherne they were, after God Himself, the great fountains of his happiness and the source of his enjoyments. It seems necessary to support such a statement as this by producing sufficient evidence to justify it. Therefore I will now quote some parallel passages which do, as I conceive, display this radical and profound difference between the two writers ; and I will first quote a very characteristic passage from the twentieth chapter of the " Imitation " : *
" 7. In solitude and silence the devout soul advances with speedy steps, and learns the hidden truths of the oracles of God. There, she finds the fountain of tears, in which she bathes and purifies herself every night : there, she riseth to a more intimate union with her Creator, in proportion as she leaves the darkness, impurity, and tumult of the world. To him, who withdraws himself from his friends and acquaintance to
* My quotations from this book are from the edition published in 1828, under the editorship of the Rev. T. F. Dibdin.
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seek after God, will God draw near with his holy Angels. It is better for a man to ‘ live in a corner, so he have a regard for himself’ ; than, neglecting that ‘ one thing needful,' to go abroad, and even work miracles. It is highly commendable in all that are devoted to a religious life to go seldom abroad, to shun being seen of men, and to be as little fond of seeing them.
“8. Why shouldst thou desire to see that, which thou hast not permission to enjoy ? For 'the world passeth away and the lust thereof.' Our sensual appetites continually prompt us to range abroad ; but when the hour of wandering is over, what do we bring home but remorse of conscience, and weariness and dissipation of spirit ? A joyful going out is often succeeded by a sad return ; and a merry evening often brings forth a sorrowful morning. Thus, all carnal joy enters delightfully ; but ere it departs, bites and kills.
“9. What canst thou see anywhere else which thou canst not see in thy retirement ? Behold the heavens, the earth, and all the elements !—for out of those were all things made. What canst thou see there or anywhere, that will ' continue long under the sun' ? Thou hopest perhaps to subdue desire by the power of enjoyment : but thou wilt find it impossible for ' the eye to be satisfied with seeing, or the ear to be filled with hearing.' If all visible nature could pass in review before thee, what would it be but a vain vision ? "
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Of this passage all I will say is that I believe it could have been written only by one who was shut up within the walls of a monastery, and whose ideas and interests were bounded by its walls. Now let us listen to the voice of one whose sympathies knew no narrow limitations ; whose interest in things human was only less than his interest in things divine ; and within whose veins the pulse of the universe never ceased to throb with the fullest current of intense vitality.
“28. Your enjoyment of the world is never right till every morning you awake in Heaven ; see yourself in your Father's Palace ; and look upon the skies, the earth, and the air, as Celestial Joys : having such a reverend esteem of all, as if you were among the Angels. The bride of a monarch in her husband's chamber, hath no such causes of delight as you.
“29. You never enjoy the world aright till the sea itself floweth in your veins, till you are clothed with the heavens and crowned with the stars : and perceive yourself to be the sole heir of the whole world, and more than so, because men are in it who are every one sole heirs as well as you. Till you can sing and rejoice and delight in God, as misers do in gold, and kings in sceptres, you never enjoy the world.
“30. Till your spirit filleth the whole world, and the stars are your jewels : till you are as familiar with the ways of God in all ages as with your walk and table : till you are intimately acquainted with that shady nothing out of which the world was made : till
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you love men to as to desire their happiness with a thirst equal to the zeal of your own : till you delight in God for being good to all : you never enjoy the world. Till you more feel it than your private
