CHAPTER XIV. On Poverty of Spirit amid Riches.

“BLESSED are the poor in spirit, for theirs is the Kingdom of God;”
[97] and if so, woe be to the rich in spirit, for theirs must be the
bitterness of hell. By rich in spirit I mean him whose riches engross
his mind, or whose mind is buried in his riches. He is poor in spirit
whose heart is not filled with the love of riches, whose mind is not
set upon them. The halcyon builds its nest like a ball, and leaving but
one little aperture in the upper part, launches it on the sea, so
secure and impenetrable, that the waves carry it along without any
water getting in, and it floats on the sea, superior, so to say, to the
waves. And this, my child, is what your heart should be–open only to
heaven, impenetrable to riches and earthly treasures. If you have them,
keep your heart from attaching itself to them; let it maintain a higher
level, and amidst riches be as though you had none,–superior to them.
Do not let that mind which is the likeness of God cleave to mere
earthly goods; let it always be raised above them, not sunk in them.

There is a wide difference between having poison and being poisoned.
All apothecaries have poisons ready for special uses, but they are not
consequently poisoned, because the poison is only in their shop, not in
themselves; and so you may possess riches without being poisoned by
them, so long as they are in your house or purse only, and not in your
heart. It is the Christian’s privilege to be rich in material things,
and poor in attachment to them, thereby having the use of riches in
this world and the merit of poverty in the next.

Of a truth, my daughter, no one will ever own themselves to be
avaricious;–every one denies this contemptible vice:–men excuse
themselves on the plea of providing for their children, or plead the
duty of prudent forethought:–they never have too much, there is always
some good reason for accumulating more; and even the most avaricious of
men not only do not own to being such, but sincerely believe that they
are not; and that because avarice is as a strong fever which is all the
less felt as it rages most fiercely. Moses saw that sacred fire which
burnt the bush without consuming it, [98] but the profane fire of
avarice acts precisely the other way,–it consumes the miser, but
without burning, for, amid its most intense heat, he believes himself
to be deliciously cool, and imagines his insatiable thirst to be merely
natural and right.

If you long earnestly, anxiously, and persistently after what you do
not possess, it is all very well to say that you do not wish to get it
unfairly, but you are all the time guilty of avarice. He who longs
eagerly and anxiously to drink, though it may be water only, thereby
indicates that he is feverish. I hardly think we can say that it is
lawful to wish lawfully to possess that which is another’s:–so doing
we surely wish our own gain at the expense of that other? and he who
possesses anything lawfully, surely has more right to possess it, than
we to obtain it? Why should we desire that which is his? Even were the
wish lawful, it is not charitable, for we should not like other men to
desire what we possess, however lawfully. This was Ahab’s sin when he
sought to acquire Naboth’s vineyard by lawful purchase, when Naboth
lawfully desired to keep it himself;–he coveted it eagerly,
continually, and anxiously, and so doing he displeased God. [99]

Do not allow yourself to wish for that which is your neighbour’s until
he wishes to part with it,–then his wish will altogether justify
yours,–and I am quite willing that you should add to your means and
possessions, provided it be not merely with strict justice, but kindly
and charitably done. If you cleave closely to your possessions, and are
cumbered with them, setting your heart and thoughts upon them, and
restlessly anxious lest you should suffer loss, then, believe me, you
are still somewhat feverish;–for fever patients drink the water we
give them with an eagerness and satisfaction not common to those who
are well.

It is not possible to take great pleasure in anything without becoming
attached to it. If you lose property, and find yourself grievously
afflicted at the loss, you may be sure that you were warmly attached to
it;–there is no surer proof of affection for the thing lost than our
sorrow at its loss.

Therefore, do not fix your longings on anything which you do not
possess; do not let your heart rest in that which you have; do not
grieve overmuch at the losses which may happen to you;–and then you
may reasonably believe that although rich in fact, you are not so in
affection, but that you are poor in spirit, and therefore blessed, for
the Kingdom of Heaven is yours.
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[97] S. Matt. v. 3.

[98] Exod. iii. 2.

[99] I Kings xxi.
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