Chapter 8. The Second Means Op Attaining Tub Kingdom of God.

ANOTHER road, which our Leader has pointed out to us is this : "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Here we are not commanded to keep our coffers entirely empty, but our

heart and affections free from the desire of external things. Our Lord offers to us immense treasures, but He will not give them, unless we offer Him our heart completely disengaged from creatures. " The desire of money is the root of all evils/' (1 Tim. vi. 10.) In Greek it is called 0*Xa/>cyv/tua — that is, the love of money. But the root of all good is charity, and these two can never remain together. Where fore, unless we truly and perfectly become " poor in spirit," so that we are neither affected by riches nor by poverty, and unless we readily give something to the poor, and do not convert it to our own use, except through necessity, we cannot obtain the justice of the kingdom of God, and, consequently, we cannot enter heaven. This is the true^ way that leadeth to life eternal ; upon this road our Saviour Himself was the first to enter, "Who being rich, became poor for your sakes, that through His poverty you might be rich." (2 Epist. to Cor. chap. viii. 9.) And although He kept a purse, yet He entrusted it to Judas, who He knew to be a thief, that so we might comprehend how free His soul was from the love of money. "Upon this path the Apos tles also entered, though it would not^have been difficult for them to have enriched themselves, since they were renowned for signs and wonders, and spoke the languages of many nations, and were admired by tlv3 whole world for their wisdom. But they

who had once spoke the words, ' 'Behold we have left all things, and have followed thee ;" who had tasted how sweet it was to be free from the love of money, having food and wherewith to be covered, they consi dered virtue and the justice of God to be their great gain. On this road also walked, not only monks and hermits, but even kings and pontiffs who have thus arrived at the kingdom of heaven. St. Lewis, King of France, was certainly rich ; but because he was at the same time poor in spirit, he used common garments, fasted frequently, was liberal to the poor, and severe to him self alone : he did not spend his money in banquets and pageants. St. Gregory also, who was a Pope, possessed many and large estates belonging to the Church ; but Be cause he likewise was "poor in spirit/' he was so liberal with his alms, though parsimonious in his own regard, that he seemed to exceed the bounds of liberality towards others, and of neglect ^ towards himself and his friends. But this is the way that leadeth to life.

St. Paula, a Roman lady, whose life is written by St. Jerome,"" was amongst

• See his epistle to Eustocliium, the daughter of Paiila. It is perhaps one of the most interesting and instructive amongst his letters. He thus commences: " Si cuncta corporis mei membra verterentur in linguas, et omnes artus Eumand voce resonarent, nihil dignum JSanctae ac venerabilis Paulae virtutibus dicerem." His account of her leaving Toxotius and Ruffina her children, and how they endea voured to stay her departure, is most affecting. The description of her death and burial in Jerusalem, is also

women as poor in spirit, as she was rich in wealth. Though of most noble descent, she spent her money in erecting monaste ries, and supporting the poor with such liberality, that it seemed to be her desire to be reduced to such poverty, as to compel others of their charity, to defray her funeral expenses. And how much she mortified her own body, we may be convinced by the fact, that she abstained from flesh, eggs, and wine ; for a linen garment, she wore sackcloth; she slept on the bare ground, and with frequent prayers and tears, endeavoured to wash away even her trifling faults. St. Hedwiges* also, Queen of Poland, though rich in worldly goods, was richer by her poverty of spirit, being content with only one mean garment, which she wore even in the depth of winter ; she fasted daily, Sun days and great festivals being excepted; and with stripes,, watchings, and all kinds of mortifications, she thus subdued her body. From these circumstances we may learn to what purposes she applied her riches, and what little affection, if any at all, she had towards them. It is not then

truly edifying. He ends in these words: "Vale, O Paula, et cultoris tui ultimam senectutem orationibus juva. Fides et opera tua Christo te sociant: prteseiis facilius quod postulas, impetrabis. Exegi monumentum tuura a^re perennius, quod nulla destruere possit yetustas. Incidi elogium Sepulchro tuo, quod huic Volumini subdidi; tit quacunque npster sermo pervenit; Te laudataui, Te in Bethelem conditam Lector agnoscat."

• See her life in Surius.

wonderful, that this woman arrived ^ so quickly at the kingdom of heaven, being so poor in spirit, and so free from all other cares.