Part III, Chapter XIV

Of Poverty of Spirit to Be Observed in the Midst of Riches

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3) Cursed, then, are the rich in spirit, for the misery of hell is their portion. He is rich in spirit who has riches in his spirit, or his spirit in riches; he is poor in spirit who has no riches in his spirit, nor his spirit in riches. The halcyons form their nest like an apple, and leave only a little opening at the top; they build them on the sea-shore, and make them so firm and impenetrable that, although the waves surprise them, the waters never can get into them, but, keeping always firm, they remain in the midst of the sea, upon the sea and masters of the sea. Your heart, dear Philothea, ought to be in this manner open only to heaven, and impenetrable to riches and all transitory things. Whatever portion of them you may possess, keep your heart free from the least affection towards them; keep it always above them, and amidst riches let it hold them in contempt, and be the master of riches. Do not suffer this heavenly spirit to be the captive of earthly goods; let it be always their master, but never their slave.

There is a material difference between having poison and being poisoned; as apothecaries have almost all kinds of poisons for use, on several occasions, and yet are not poisoned; because they have not poison in their bodies, but in their store: so you may possess riches without being poisoned with them, if you keep them in your house or purse, and not in your heart. To be rich in effect and poor in affection is the great happiness of a Christian; for by this means he has the benefit of riches for this world, and the merit of poverty for the world to come.

Alas! Philothea, no one ever acknowledges himself to be covetous; every one disavows that base and mean passion; every one excuses himself on account of the charge of children, which oppresses him, and on that wisdom which requires that men should establish themselves in the world; he never has too much; some pretence is always found to procure more; nay, the most covetous not only deny they are avaricious, but even think in their conscience they are not so. Covetousness is a malignant fever, which makes itself so much the more insensible, by how much the more violent and ardent it is. Moses saw the sacred fire which burned the bush, and yet did not consume it; but this profane fire of avarice, on the contrary, consumes and devours the covetous person, and yet does not burn him, for, in the midst of the most violent heats of his avarice, he boasts of the most agreeable coolness in the world, and esteems his insatiable drought to be a natural and pleasing thirst.

If you have a longing desire to possess the goods which you have not, though you may say you would not possess them unjustly, you are, nevertheless, truly covetous. He that has a longing, ardent, and restless desire to drink, although he would drink nothing but water, is certainly feverish.

O Philothea! I know not whether it be a justifiable desire to wish to have that justly which another justly possesses; for it seems by this desire we should serve our own convenience to the prejudice of another. If a man possesses anything justly, has he not more reason to keep it justly than we to desire it justly? Why, then, do we extend our desires to his possessions, to deprive him of them? At the best, if this desire be just, it certainly is not charitable; for we would not, in any case, that another man should desire, although justly, that which we have a desire to keep justly. This was the sin of Achad, who desired to have Naboth’s vineyard justly, which Naboth much more justly desired to keep; Achad desired with an ardent and impatient desire, and therefore offended God.

It is time enough, dear Philothea, to desire your neighbor’s goods when he is desirous to part with them; for then his desire will make yours not only just, but charitable also; for I am willing you should take care to increase your wealth, provided it may be done, not only justly, but with peace and charity.

If you have a strong attachment to the goods you possess, if you be too solicitous about them, set your heart on them, have them always in your thoughts, and fear the loss of them with a sensible apprehension, believe me you are still feverish; for they that have a fever drink the water that is given them with a certain eagerness of attention and satisfaction which the healthy are not accustomed to have. It is impossible to take much pleasure in laughing without having an extraordinary affection for it.

If, when you suffer loss of goods, you find your heart disconsolate, believe me, Philothea, you have too great an affection for them; for nothing can be a stronger proof thereof than your affliction for their loss.

Desire not, then, with a full and express desire the wealth which you have not, and do not place your affection on that which you have; grieve not for the losses which may befall you, and then you shall have some reason to believe that, though rich in effect, you are not so in affection, but rather poor in spirit, and consequently blessed, because the kingdom of heaven belongs to you.

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