Diotimos Reading Desk

Tap the page, move to the top or bottom edge, swipe down, or press Tab to reveal reading controls. Use the arrow keys or swipe sideways to turn pages.

← ExitCenturies of Meditations

The First Century

33

The riches of darkness are those which men have made, during their ignorance of God Allmighty’s treasures: That lead us from the love of all, to labour and contention, discontentment and vanity. The works of darkness are Repining, Envy, Malice, Covetousness, Fraud, Oppression, Discontent and Violence. All which proceed from the corruption of Men and their mistake in the choice of riches: for having refused those which God made, and taken to themselves treasures of their own, they invented scarce and rare, insufficient, hard to be gotten, little, movable and useless treasures. Yet as violently pursued ~~them~~ as if they were the most necessary and excellent things in the whole world. And though they are all mad, yet having made a combination they seem wise; and it is a hard matter to persuade them either to Truth or Reason. There seemeth to be no way, but theirs: whereas God knoweth they are as far out of the way of Happiness, as the East is from the West. For, by this means, they have let in broils and dissatisfactions into the world, and are ready to eat and devour one another: particular and feeble interests, false proprieties, insatiable longings, fraud, emulation, murmuring and dissension being everywhere seen; theft and pride and danger, and cousenage, envy and contention drowning the peace and beauty of nature, as waters cover the sea. Oh how they are ready to sink always under the burden and cumber of devised wants! Verily, the prospect of their ugly errors, is able to turn one’s stomach: they are so hideous and deformed.

34

Would one think it possible for a man to delight in gauderies like a butterfly, and neglect the Heavens? Did we not daily see it, it would be incredible. They rejoice in a piece of gold more than in the Sun; and get a few little glittering stones and call them jewels. And admire them because they be resplendent like the stars, and transparent like the air, and pellucid like the sea. But the stars themselves which are ten thousand times more useful, great, and glorious they disregard. Nor shall the air itself be counted anything, though it be worth all the pearls and diamonds in ten thousand worlds. A work ~~of God~~ so Divine by reason of its precious and pure transparency, that all worlds would be worth nothing without such a treasure.

35

The riches of the Light are the Works of God which are the portion and inheritance of His sons, to be seen and enjoyed in Heaven and Earth, the sea, and all that is therein: the Light and the Day, great and fathomless in use and excellency, true, necessary, freely given, proceeding wholly from His infinite love. As worthy as they are easy to be enjoyed: obliging us to love Him and to delight in Him, filling us with gratitude, and making us to overflow with praises and thanksgivings. The works of contentment and pleasure are of the Day. So are the works which flow from the understanding of our mutual serviceableness to each other: arising from the sufficiency and excellency of our treasures, Contentment, Joy, Peace, Unity, Charity, &c., whereby we are all knit together, and delight in each others’ happiness. For while every one is Heir of all the World, and all the rest his superadded treasures, all the World serves him in himself, and ~~he delights~~ in them as His superadded treasures.

36

The common error which makes it difficult to believe all the World to be wholly ours, is to be shunned as a rock of shipwreck: or a dangerous quicksands. For the poison which they drank hath infatuated their fancies, and now they know not, neither will they understand, they walk on in Darkness. All the foundations of the Earth are out of course. It is safety not to be with them: and a great part of Happiness to be freed from their seducing and enslaving errors. That while others live in a Golgotha or Prison, we should be in Eden, is a very great Mystery. And a mercy it is that we should be rejoicing in the Temple of Heaven, while they are toiling and lamenting in Hell, for the world is both a Paradise and a Prison to different persons.

37

The brightness and magnificence of this world, which by reason of its height and greatness is hidden from men, is Divine and Wonderful. It addeth much to the Glory of that Temple in which we live. Yet is it the cause why men understand it not. They think it too great and wide to be enjoyed. But since it is all filled with the Majesty of His Glory who dwelleth in it; and the Goodness of the Lord filleth the World, and His wisdom shineth everywhere within it and about it; and it aboundeth in an infinite variety of services; we need nothing but open eyes, to be ravished like the Cherubims. Well may we bear the greatness of the World, since it is our storehouse and treasury. That our treasures should be endless is an happy inconvenience: that all regions should be full of Joys: and the room infinite wherein they are seated.

38

You never enjoy the World aright, till you see all things in it so perfectly yours, that you cannot desire them any other way: and till you are convinced that all things serve you best in their proper places. For can you desire to enjoy anything a better way than in God’s Image? It is the Height of God’s perfection that hideth His bounty: And the lowness of your base and sneaking Spirit, that make you ignorant of His perfection. (Every one hath in him a Spirit, with which he may be angry.) God’s bounty is so perfect that He giveth all Things in the best of manners: making those to whom He giveth so Noble, Divine, and Glorious, that they shall enjoy in His Similitude. Nor can they be fit to enjoy in His presence, or in communion with Him, that are not truly Divine and Noble. So that you must have Glorious Principles implanted in your nature; a clear eye able to see afar off, a great and generous heart, apt to enjoy at any distance: a good and liberal Soul prone to delight in the felicity of all, and an infinite delight to be their Treasure: neither is it any prejudice to you that this is required, for there is great difference between a Worm and a Cherubim. And it more concerneth you to be an Illustrious Creature, than to have the possession of the whole world.

39

Your enjoyment is never right, till you esteem every Soul so great a treasure as our Saviour doth: and that the laws of God are sweeter than the honey and honeycomb because they command you to love them all in such perfect manner. For how are they God’s treasures? Are they not the riches of His love? Is it not His goodness that maketh Him glorious to them? Can the Sun or Stars serve him any other way, than by serving them? And how will you be the Son of God, but by having a great Soul like unto your Father’s? The Laws of God command you to live in His image: and to do so is to live in Heaven. God commandeth you to love all like Him, because He would have you to be His Son, all them to be your riches, you to be glorious before them, and all the creatures in serving them to be your treasures, while you are His delight, like Him in beauty, and the darling of His bosom.

40

Socrates was wont to say–They are most happy and nearest the gods that needed nothing. And coming once up into the Exchange at Athens, where they that traded asked him, What will you buy; what do you lack? After he had gravely walked up into the middle, spreading forth his hands and turning about,Good Gods, saith he, who would have thought there were so many things in the world which I do not want! And so left the place under the reproach of Nature. He was wont to say: That Happiness consisted not in having many, but in needing the fewest things: for the Gods needed nothing at all, and they were most like them that least needed. We needed Heaven and Earth, our senses, such souls and such bodies, with infinite riches in the Image of God to be enjoyed: Which God of His mercy having freely prepared, they are most happy that so live in the enjoyment of those, as to need no accidental trivial thing, no Splendours, Pomps, and Vanities. Socrates, perhaps, being an heathen, knew not that all things proceeded from God to man, and by man returned to God: but we that know it must need all things as God doth, that we may receive them with joy, and live in His image.

41

As pictures are made curious by lights and shades, which without shades could not be: so is felicity composed of wants and supplies; without which mixture there could be no felicity. Were there no needs, wants would be wanting themselves, and supplies superfluous: want being the parent of Celestial Treasure. It is very strange; want itself is a treasure in Heaven: and so great an one that without it there could be no treasure. God did infinitely for us, when He made us to want like Gods, that like Gods we might be satisfied. The heathen Deities wanted nothing, and were therefore unhappy, for they had no being. But the Lord God of Israel the Living and True God, was from all Eternity, and from all Eternity wanted like a God. He wanted the communication of His divine essence, and persons to enjoy it. He wanted Worlds, He wanted Spectators, He wanted Joys, He wanted Treasures. He wanted, yet He wanted not, for He had them.

32.Property, private ownership (Dobell glossed the word as “properties”); the false ones are claims of exclusive possession that fence off what God made common. See Key Words, proprieties. The devised wants at the end of the meditation are the book’s first use of its word want (see Key Words).

33.Isaiah 11:9 and Habakkuk 2:14 promise that the earth shall be full of the knowledge of the Lord “as the waters cover the sea”. Traherne turns the prophecy inside out, so that men’s vices, not the knowledge of God, drown the world. Cousenage just before is cozenage, cheating, and emulation envious rivalry.

34.Binding by a benefit, as a gift lays the receiver under a debt of gratitude, the older and stronger sense of oblige. The works of the Day that follow, Contentment, Joy, Peace, answer the fruit of the Spirit in Galatians 5:22, as the works of darkness in I.33 answer the works of the flesh in Galatians 5:19-21.

35.The place of the crucifixion, “a place of a skull” (Matthew 27:33), here any place of death. The last clause of the meditation, that the world is Paradise or Prison according to the soul that lives in it, has a contemporary parallel in Milton’s Satan, “The mind is its own place” (Paradise Lost I.254, 1667).

36.The Athenian philosopher (469-399 BC). That to need nothing is divine, and to need as little as possible nearest the divine, is his saying in Xenophon (Memorabilia I.6.10); in Diogenes Laertius (II.25), looking at wares for sale, he says “How many things I can do without!” Traherne gives the Athenian scene London dress. The Exchange is the Royal Exchange, and “What do you lack?” was the London shop-boy’s cry, as in Ben Jonson’s entertainment for the New Exchange (1609). Want means need; see Key Words.

37.Curious means exquisitely wrought, made with care and art. The argument from painting, in which shadow serves the beauty of the whole, is Augustine’s, who says that the universe, like a picture with black laid in its proper place, is beautiful even with sinners in it (City of God XI.23).

38.Traherne answers Plato. In the Symposium Diotima teaches that desire is always of what one lacks (200a-e) and that Love is the child of Poverty and Resource (203b-c), so that Love, being needy, cannot be a god; and the gods of Epicurus, blessed and untroubled, want nothing. Traherne places want in God himself, a want eternally supplied, and makes it the ground of all felicity. The heathen deities below are those self-sufficient gods. See Key Words, want, whose double sense of lack and desire the whole passage turns on.