Book II, Chapter I

Learn to despise outward things, and to give thyself to things inward, and thou shalt perceive the kingdom of God to come in thee

(On these words) — u Learn to despise outward things, and to give thyself to things inward, and thou shalt perceive the Kingdom of God to come in thee.” B. ii. c. 1.

Question. — What is to despise outward things?

Answer. — It is to have in the depth of our souls so complete an indifference for all external things, and for all which does not tend to render us more pleasing to God, as to take no interest in them, and above all, never to set our affections on them.

1. The first thing required then is, to beware of cherishing esteem or affection for any outward object, or of permitting it to make an impression on the senses, unless it can be made use of in some manner to the greater service of God. But in the latter case it is no longer a question of outward things, since God and that which concerns God are deeply interior, there being nothing, either in ourselves or in any other creature, that can be more closely present with us than the Creator, whom St. Gregory of Nazianzum therefore calls the centre of all things.

From this it appears that the spiritual man is one whose heart and mind are continually attached to God. For though created things present themselves before him with all their charms, he does not linger with them, but passes onward; and if his glance fall on them for ever so short a space, he immediately

THE KINGDOM OF GOD COMES WITHIN.

I lifts up his thoughts to Heaven, and despises their natural beauty, considering only that part which may lead him to love and enjoy God more. One who i dislikes contemplation, on the other hand, has no i greater pleasure than to dwell on objects of this kind;

he admires them, praises them, is eager to possess them; his desires become so impassioned, that he thinks no more of God, but so forgets Him, as even to prefer his own satisfaction to the obedience due to Him.

1 Our Author exhorts all who aspire to perfection to depart as far as possible from sensible objects, that they may draw near to God, Who is the basis and I foundation of all things, and Who is present in all His works.

Thus the truly spiritual, whithersoever they turn their eyes, see God alone; in all they behold the image of God, and all speaks to them of God; and as the human mind, with its limited capacities, cannot dwell on created objects without losing much of its intentness on things Divine, they try to separate themselves completely from the creature; they despise all that is below God, all that has no relation to God; they desire only to please Him, and to gain His love by striving to purify their hearts, by seeking to fulfil His Divine Will, and by approaching as closely as possible to Him; by practising charity and justice towards their i fellow-creatures, and by exercising themselves gene- rally in all that concerns the spiritual life.

But after all, what is it truly to despise outward things? It consists, first, in not suffering those things I which dazzle the senses by vain outward show, to seduce the imagination and deceive the mind. For when those who delight in outward things see the worldly grandeur, the rich attire, the superb palaces,

I the magnificent trains of the kings and princes of the earth, they are filled with admiration, they envy those to whom all these things belong, and cannot refrain

BY DESPISING OUTWARD THINGS from calling them happy* But the spiritual man judges otherwise. He sees in all this nothing but illusion, error, and vanity; all is little in his eyes, because he is convinced that nothing in the world is greater than God.

2. Secondly, to attain to a due contempt for earthly goods, it is necessary to guard ourselves against the dangerous impressions which they are apt to make on the mind and heart. We must repress the too great desire, felt so commonly, of seeing fine houses, splendid furniture, pictures, and other exquisite productions of art; or, if there be some reason why we cannot avoid seeing them, we must always beware that it be not through a spirit of curiosity; for many people delight in taking long journeys, in traversing provinces and kingdoms, with no design except that of observing all that is rare and beautiful in great cities. This strong passion shows plainly that they are led solely by the desire of gratifying their senses. One who loves God and desires Him alone, will not purchase such a vain pleasure by so many fatigues, and at the expense of repose.

3. Thirdly, a perfect contempt of outward things is always accompanied by great moderation; which leads us, when we have to speak of them, to express ourselves coldly, at least without hyperbole, to avoid extravagant praises, and whatever savours of exaggeration. Thus, also, is obviated a degree of excitement, never free from much dissipation and trouble of mind, which is seen in some people, when it is necessary, for instance, to adorn the house upon some public occasion, to make preparations for some extraordinary festival, or to receive some great personage. There are many whose minds are so occupied by such cares, that they can think of nothing else, but are quite absorbed in them; they even accuse those who are less excited

than themselves, of indolence, laziness, and insensi-

THE KINGDOM OF GOD COMES WITHIN. 55 bility. The spiritually-minded man is not disquieted by all these things; he cares more for peace of heart, and an intimate union with God, than for all the outward things in the world.

When therefore some unforeseen misfortune happens, such as the fall or death of an important personage, curious people speak much of it, they reflect and reason on these occurrences, and imagine a thousand consequences, mostly erroneous; but those who are interior, withdraw into themselves; and as for those things which depend on themselves, they are contented with providing for them as prudence dictates, without neglecting anything.

Question. — What is it to give ourselves wholly to things inward?

Answer. — In the first place, it is to have God present with us. For the presence of God calms the mind, and prevents the wanderings of the heart.

In the second place, it is so to regulate our interior, that all may be in order, and that we do not resemble those whose heads are ever full of vague and changing thoughts, who form an endless number of useless desires and projects, and who thereby bring on themselves a great confusion of thought; after which, i finding their minds a chaos of disorder and confusion,

[ they throw themselves more and more on outward things, and there, according to our Author, they set up their rest. Those who wish to abide in peace, and to be ever united with God, must begin then by bringing all the powers of their soul into subjection, and well-ordering its functions.

In short, to apply ourselves to the internal life, is to examine carefully all that passes within ourselves, to reflect profoundly on it, and never to indulge in the least irregularity or a shade of carelessness. Those who know nothing of the inward life do not trouble them-

56 BT DESPISING OUTWARD THING8 i selves about the state of their conscience; they totally neglect it, particularly when anything happens which > i draws their thoughts outward. But the others dwell at home, watch unceasingly over themselves, and are, always most careful, 1st, to walk always as in the i sight of God; 2nd, to do nothing which may be dis- 1 pleasing to Him; 3rd, to say nothing unbecoming;

; 4th, in all things to follow the motions of grace, and i i to respond faithfully to the inspirations of Heaven. This is not unknown to those who have tried it, and is most important in their eyes, though the world in general thinks little of it.

1 Question. — What is meant by the kingdom of

God abiding in us?

i Answer. — It is the happiest state that it is possible to desire in this life; for one who has attained to it, feels I that God guides him inwardly, that He is the Lord of his heart, that He rules him in all things, and that even in outward things He gives him sensible tokens; of His love, which is the true happiness of this present life.

Further, what is here called the kingdom of God is the peaceful possession of those good things which; God pours out abundantly on the soul. These good things may well and truly be compared to a kingdom; for kings are raised above their people in dignity, they possess great riches, they live in pleasure, and all things contribute to their enjoyment. In like manner, the souls in which God reigns are infinitely honoured, by their close communion with their supreme Lord, They share both the kingdom and sufferings of Christ a, \ and to use the words of the Apostle St. Peter, the ; spirit of glory and of God resteth on them. 1 Pet. iv. 14.

.. *

; a Fey* vii. 14. 2 Tim. ii. 12. “If we suffer, we shall also reign with Him.”!

THE KINGDOM OF GOD COMES WITHIN. 57 They are, moreover, filled with spiritual riches; having nothing, and yet possessing all things. 2 Cor. vi. 10. Their understanding, ever united with the Fountain of light, receives Its fulness, and possesses all the treasures of Divine Wisdom and Knowledge. In short, the holy joy with which these souls are filled surpasses expression. We have spoken of this elsewhere, as our Author also does in many places, as when he says of the interior man, that “ God visiteth him often, and hath with him sweet discourses, pleasant solace, much peace, familiarity exceeding wonderful.” B. ii. c. 1.

All these advantages are common to those who flee from things outward to retire within themselves, and to enjoy peacefully their hidden wealth. The kingdom of God, said our Saviour, is within you. Luke xvii. 21. Renounce all creatures then; remember what is here said, and practise it resolutely. You will thereby undoubtedly arrive at the kingdom of God, that is to say, at an intimate union with God, in which you will find both true holiness and perfect happiness.