October 13 — Prescriptions against Vain-glory

Consider, first, in order to cure this unhappy itch of vainglory, which is so deeply rooted in our corrupt nature, how little title we have to pretend to any honour, praise, or esteem, from any one; we, who have so often and so grievously offended the Creator of all, and who, if we were to be treated according to our deserts, ought rather to be despised and trampled under foot by all men, yea, to be detested and abhorred by all God’s creatures. For there is something so black, so odious, so filthy and abominable in wilful sin, that even toads and snakes, were they capable of knowing it, would hate and fly from the unhappy wretches that are stain with it. What pretensions, then, can such wretched sinners as we have to any honour, praise, or estfem, whilst we are conscious to ourselves of mortal sin 1 No Other, sure, than the damned in hell. And can there be any room for vain-glory there?

Consider, secondly, how truly vain, how empty, how short, how inconstant is all human glory, and all the praise and esteem of men: it is like a puff of wind, which passes in a moment, and makes us not one jot the better in ourselves: it adds nothing to us in the sight of God, the just, and true, and eternal Judge of all merit. O give ear to the devout A Kempis, (L. iii. C. 50.) “ The sentiments of men are often wrong in their judgments. What is a man tlie better for being reputed greater by man? One deceitful man deceives another; one vain man deceives another; the blind deceives tlie blind; the weak the weak, whilst he extols him, and in truth, doth rather confound him, whilst he vainly praises him; for how much each one is in thy eyes, O Lord, so much he is, and no more, saith the humble St. Francis.” And again, (chap, xiv,) “ What is all flesh in thy sight, O Lord? How can he be puffed up with the vain talk of mjn, whose heart in truth is subjected to God? He will never suffer himself to be moved with the tongues of them that praise him, who hath established his whole confidence in God. For, behold, ail they that talk of him are all nothing; for they shall pass away with the sound of their words: but the truth of the Lord remaincth for ever Ps. cxvi.

Consider, thirdly, that this passion for glory, honour, praise and esteem, is not only highly unreasonable, foolish and vain; it is unjust too, it is impious, it is pernicious. It is unjust and impious, because it tends to rob God of his glory, and to usurp what belongs to him alone; inasmuch as it pretends to appropriate to itself the glory of God’s gifts, which he has reserved for himself. What hast thou, saith the apostle, that thou hast not received; and if thou hast received, why dost thou glory, as if thou hadst not received it / 1 Cor. iv. 7. It is also pernicious, inasmuch as it robs man of the reward of his good works, and even poisons the best of his actions, and exposes the actor to the danger of being eternally punished for those very works for which he expected an eternal crown. O take hetd, saith our Lord, that you do not your justice before men, to be seen by them; otherwise you shall not have a reward of your Father who is in heaven. Matt. vi. 1. No — no other reward, but that of the scribes and Pharisees, against whom he pronounces his woes, because they did all their works to be seen by men, and loved the uppers most seats, and salutations and titles, (Matt, xxiii,) and justified themselves before men: but, said he, God knoweth your hearts; for that which is high to men is an abomination before God, Luke xvi. 14. Ah, it was this love of human glory that stood chiefly in their way, and hindered them from submitting to the faith and dimpHcity of the gospel; for how con you bdieoi said Lord to them, (John v. 44,) who receive glory one from the end the ghry which is from God alone you do not seek. So pernicious it is to the soul to be a slave to vmnghry.

Conclude, O my soul, for thy part, ever to seek the glory of God, by a purity of intention in all thy words and actions; and God will be thy reward exceeding great. If what thou art say ing or doing, be right in his eyes; it matters not what the world thinks or says of thee, or of thy performances; but if he dis approves of thy conduct, it will be of no service to thee to be esteemed and applauded by the whole world; for, ‘‘He that has a mind to be praised by men, whilst he is dispraised by (Jed, shall not be justified by men when he shall be judged by God, nor rescued by men when he shall be condemned by God.” iSi. Ath gustine, Confess, 1. x. ch. 36.