Consider first, that the vice of vainglory is nearly allied to that of pride, and has for its object an imaginary excellence in the way of glory ; that is in the way of being known and talked 0f, praised and esteemed by others. See here, my son a dangerous vice; not only with regard to the children of the world, whose thoughts, words and actions, are generallv influenced by the love of praise, honour, and esteem; or by the fear of what the world will say or think of them ; but even with regard to the children of God, who are daily and hourly exposed to its temptations, in the very best of their actions ; and of their being quite vitiated and corrupted by this plague. This was the vice of the Scribes and Pharisees, who did all their works that they might be honoured and esteemed by men; and therefore their alms, their fasting, their prayers, and other good works availed them nothing in the sight of God; because vainglory corrupted them all ; and at the very time that they are esteemed as saints by the world, made them like devils in the eyes of God. Christians, beware of this pernicious evil; watch and pray continually against it.

Consider 2dly, that vainglory, which is always dangerous, amounts to the guilt of a mortal sin, whenever the affection of the heart is so for set upon human applause, praise or esteem, as to love it as much, or more than God; or as St. Thomas of Aquin expresses it, when a person directs his intention in such manner to the glory of man, as to make it his last end, to which he refers even the works of virtue; and for the sake of which he does not stick to offend his God. In like manner it is a mortal sin, when a person seeks vainglory, by committing mortal sin ; for example, by swearing, quarrelling, taking revenge, &c., to show his courage or to gain the esteem of being a man of honour, or for fear of being blamed or despised by the world. As also when any person for the sake of maintaining his esteem, or for fear of being thought less skilful, or less knowing, refuses to seek, or admit of the assistance or counsel of others ; and thus exposes himself to the danger of occasioning some considerable detriment, corporal or spiritual to himself or to others. In fine, vainglory is a mortal sin, whenever a man glories in the gifts and graces of God, as if they were his own; and as if he had not received them from God. See, my soul, how many ways this love of worldly honour, glory and praise, which modern worldlings, like the ancient Pagan! take for a virtue, is condemned by sound Christian morality, as a capital vice, which sends innumerable souls to hell.

Consider 3dly, the malignity of this vice of vainglory, from its being the fruitful parent of a numerous offspring of other pernicious evils, oftentimes worse than itself. St. Gregory reckons up seven daughters of this unhappy mother. 1. Disobedience, which despises the ordinances of lawful superiors, for the love of one's own worldly honour and esteem. 2. Boasting, that is, vaunting 0r glorifying of one's self, of one’s own talents or performances and ever loving to be talking of one's self; a vice as odious ant ridiculous as it is common in the conversation of the proud and vainglorious. 3. Hypocrisy, or making a show of godliness or sanctity, to gain the esteem of men. 4. Contention or strife. that is, wrangling, brawling, and quarrelling, in words, to maintain one's own opinion, right or wrong, or to defend what one has said or done. 5. Obstinacy, in adhering to error, rather than to acknowledge one’s self to have been deceived, or to seem I yield or to be overcome. 6. Discord, or disagreement of wills and hearts, by occasion of different pretensions and contests for honour and esteem. 7. Invention of novelties, in the way of new opinions, new fashions, or rather innovations, brought in to make one's self a name, or to procure esteem or applause. See Christians, what a train of evils are daily produced by vainglory. And what are all heresies and schisms but a compound of these same evil, and consequently the productions also of vainglory?

Conclude to keep a strict guard against this dangerous enemy of the soul, as it will rob thee of all good, and fill thee with all evil. Daily pray with the royal prophet. Turn away my eyes, O Lord, that they look not upon vanity; and as often as in thy words or actions, thou findest thyself attacked with the suggestions of this vice ; say with the same prophet, not to us, O Lord, not to us, but to thy name give 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, as that even toads and snakes, were they capable of knowing it, would hate and fly from the unhappy wretches that are stained with it. What pretensions then can such wretched sinners as we have to any honour, praise, and esteem, whilst we are conscious to ourselves of mortal sin? No other surer than the damned in hell. And can there be any room for vainglory there?

Consider 2dly, how truly vain, how empty, how short, how inconstant is all human glory, and all the praise and esteem of men: 'tis 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, 1. iii. C. 50. “ The sentiments of men are often wrong in their judgments-- what is a man the better for being reputed greater by man? One deceitful man deceives another; one vain man deceives another; the blind deceives the 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 men, 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, all 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 remaineth for ever." Ps. cxvi.

Consider 3dly, that this passion for glory, honour, praise, and esteem, is not only highly unreasonable, foolish and vain: 'tis unjust too, 'tis impious, 'tis pernicious. 'Tis 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, said 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. 'Tis 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 heed, saith our Lord, that you do not do 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 uppermost seats, and salutations and titles, Mat. xxiii., and justified themselves before men; but, said he, God knoweth our 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 simplicity of the Gospel; for how can you believe, said our Lord to them, John v.44, who receive glory one from another; and the glory, which is from God alone, you do not seek. So pernicious it is to the soul to be a slave to vainglory.

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 reward thee exceeding great. If what thou art saying 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 disapproves 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 God, shall not be justified by men, when he shall be judged by God, nor rescued by men, when he shall be condemned by God.” St. Augustine, Confess. l. x.--c. 36.

Lord Jesus Christ, Pattern of humility, who didst empty Thyself of Thy glory, and take upon Thee the form of a servant: root out of us all pride and conceit of heart, that, owning ourselves miserable and guilty sinners, we may willingly bear contempt and reproaches for Thy sake, and, glorying in nothing but Thee, may esteem ourselves lowly in Thy sight. Not unto us, O Lord, but to Thy name be the praise, for Thy loving mercy and for Thy truth's sake. Amen.