Volume II, Treatise III, Chapter XIX

Of Some Reflections, Which May Serve to Make Us Humble

From the beginning of this treatise, we have laid down several reasons which may excite us to humility. We have said, that it is the root and foundation of all other virtues; that it is the way to acquire and preserve them; that we shall possess them all, provided we are humble; and we have spoken of several other such like motives. But that we may not seem to rest solely on such spiritual considerations as these, it will not be amiss to touch here upon some reasons which are more plain, and more proportionate to our weakness; that, being convinced, not only by spiritual principles, but also by the light of natural reason, we shall be induced more zealously to despise the glory and honour of the world, and to follow the paths of humility. But it is so difficult a thing to do this, that we have need to use all possible means and helps in order thereunto,

Let us begin with examining carefully what really is that opinion of men, which does so disquiet and trouble us; let us look upon, and consider it on every side, that being able to make a sound and solid judgment thereof, we may be encouraged to despise it, and remain no longer in so great an error. There are several things, says Seneca, which we look upon as great, not because they are really so, but because our weakness makes them appear so to us; like the burthens of ants, which are indeed very heavy in respect of their little bodies, but are nevertheless in themselves very light. And thus it is, as to the opinion and esteem of the world. But that it may not be so, let me ask you whether the good or bad opinion which men have of you, makes you in reality either better or worse? ‘No certainly,” says St. Austin; ‘for neither praise cures a sick conscience, nor does calumny hurt a sound one. Wherefore, believe of Austin whatever you please; provided his conscience reproaches him with nothing in the sight of God, he is satisfied.”

This is indeed the only thing of importance; all the rest is but vanity; because it neither gives nor takes away any thing. ‘ Not praise,’ says the author of the Imitation of Jesus, “but a good conscience adds to the merit of a good man.” Nobody is more than what he appears in God’s sight: “For it is not he,’’ says the apostle, “that esteems himself, who is approved, but whom God esteems.” (2 Corinthians 10:18)

St. Austin makes an excellent comparison upon this occasion. “Pride,’ says he, “is not true greatness; it is only a swelling; and as what is swelled seems great on the outside, but is not sound within; so they whom the praise of men makes proud, seem great, but indeed are not so.”’—(Serm. xvi. de Temp.) The pride which that praise causes, is no true greatness; it is a dangerous swelling. There are, continues he, sick people who appear fat, and to be in good plight; but it is not fat, it is a swelling and a kind of dropsy.

Thus it is as to the opinion of men; it may swell and puff us up, but cannot make us great. Now if this be true, why are we always, like chameleons, gaping to suck in air to blow or bloat us up? For as it is far better to be well and seem sick, than to be sick and seem well; so it is also better to be a good man, and pass for a bad one, than to be a bad man, and pass for a good one. What will you get by being thought virtuous, if you are not really so? St. Jerom, upon these words of the Proverbs, ‘“‘ and let his actions praise him in the gates,” (Proverbs 31:31), says, not the vain praises of men, but your actions shall commend and witness for you, when you are to appear in judgment before God.

St. Gregory tells us, that there lived in a convent of Iconia a religious, who was highly esteemed for sanctity, and who above all was applauded for his exemplary abstinence and mortification. Being upon his death-bed, he desired all the religious to be called in; who were very much overjoyed hereupon, hoping to hear something from him which might serve for their instruction. But he, seized with terror, was tormented in conscience, and finding - himself inwardly forced to declare the state he was in, told them, that his whole life had been nothing but disguise and hypocrisy; that when he was believed to fast and abstain most, he made good cheer in private, and that in punishment thereof, he was now delivered up to a horrible dragon, whose tail was already twisted about his legs. Behold! there it is, cried he on a sudden, now it puts its head in my mouth to snatch and carry away my soul; and having ended these words, he expired, to the great astonishment of all. What advantage had that miserable wretch gained, by passing for a saint?

St. Athanasius compares those who seek after the approbation and praise of men, to children who run after butterflies; others compare them to spiders, and applying to them these words of Isaias, “they have woven spiders’ webs,” (Isa. lix. 2), say, that as those insects spend the very substance of their bowels in making webs to catch flies, so the proud spend themselves in working continually, to acquire a little esteem in the world. We read in the life of St. Xaverius, that he always»shewed a particular aversion to the esteem of the world; because, says he, it produces great evil, and hinders great good. And this truth had made so great an impression on his mind, that he sometimes groaned, and cried out, “OQ worldly esteem! What mischief hast thou done; what mischief dost thou do; and what mischief will thou yet do?

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