Chapter XXXV. How those are to be admonished who do bad things secretly and good things openly, and those who do contrariwise. ( Admonition 36.)  Differently to be admonished are those who do bad things in secret and good things publicly, and those who hide the good things they do, and yet in some things done publicly allow ill to be thought of them.  For those who do bad things in secret and good things publicly are to be admonished to consider with what swiftness human judgments flee away, but with what immobility divine judgments endure.  They are to be admonished to fix the eyes of their mind on the end of things; since, while the attestation of human praise passes away, the heavenly sentence, which penetrates even hidden things, grows strong unto lasting retribution.  When, therefore, they set their hidden wrong things before the divine judgment, and their right things before human eyes, both without a witness is the good which they do publicly, and not without an eternal witness is their latent transgression.  So by concealing their faults from men, and displaying their virtues, they both discover while they hide what they deserve to be punished for, and hide while they discover what they might have been rewarded for.  Such persons the Truth calls whited sepulchres, beautiful outward, but full of dead men’s bones ( Matth. xxiii. 17 ); because they cover up the evil of vices within, but by the exhibition of certain works flatter human eyes with the mere outward colour of righteousness.  They are therefore to be admonished not to despise the right things they do, but to believe them to be of better desert.  For those greatly misjudge their own good things who think human favour sufficient for their reward.  For when transitory praise is sought in return for right doing, a thing worthy of eternal reward is sold for a mean price.  As to which price being received, indeed, the Truth says, Verily I say unto you, they have received their reward ( Matth. vi. 2, 5, 6 ).  They are to be admonished to consider that, when they prove themselves bad in hidden things, but yet offer themselves as examples publicly in good works, they shew that what they shun is to be followed; they cry aloud that what they hate is to be loved:  in fine, they live to others, and die to themselves. But, on the other hand, those who do good things in secret, and yet in some things done publicly allow evil to be thought of them, are to be admonished that, while what is good in them quickens themselves in the virtue of well-doing, they themselves slay not others through the example of a bad repute; that they love not their neighbours less than themselves, nor, while themselves imbibing a wholesome drought of wine, pour out a pestiferous cup of poison to minds intent on observing them.  These assuredly in one way little help the life of their neighbour, and in the other greatly burden it, while they both study to do what is right unseen, and also, in some things in which they set an example, sow from themselves the seeds of evil.  For whosoever is already competent to tread under foot the lust of praise commits a fraud on edification, if he conceals the good things he does; and he steals away, as it were, the roots of germination after having cast the seed, who shews not forth the work that is to be imitated.  For hence in the Gospel the Truth says, That they may see your good works, and glorify your Father which is in heaven ( Matth. v. 16 ).  But then there comes also this sentence, which has the appearance of enjoining something very different, namely, Take heed that ye do not your righteousness before men, to be seen of them ( Matth. vi. 1 ). What means then its being enjoined both that our work is so to be done as not to be seen, and yet that it should be seen, but that the things we do are to be hidden, lest we ourselves should be praised, and yet to be shewn, that we may increase the praise of our heavenly Father?  For, when the Lord forbade us to do our righteousness before men, He straightway added, To be seen of them.   And again, when He enjoined that our good works were to be seen of men, He forthwith subjoined, That they may glorify your Father which is in heaven ( Matth. v. 16 ).  In what manner, then, they are to be seen, and in what manner they are not to be seen, He shewed in the end of His injunctions, to the effect that the mind of the worker should not seek for his work to be seen on his own account, and yet that on account of the glory of the heavenly Father he should not conceal it.  Whence it commonly comes to pass that a good work is both in secret when it is done publicly, and again in public when it is done secretly.  For he that in a public good work seeks not his own, but the heavenly Father’s glory, hides what he has done, in that he has had Him only for a witness whom he has desired to please.  And he who in his secret good work covets being observed and praised has done this before men, even though no one has seen what he has done; because he has adduced so many witnesses to his good work as he has sought human praises in his heart.  But when bad repute, so far as it prevails without sin committed, is not obliterated from the minds of lookers on, the cup of guilt is offered, in the way of example, to all who think evil.  Whence also it generally comes to pass, that those who carelessly allow evil to be thought of them do not indeed commit wickedness in their own persons, but still, through those who may have taken example from them, offend in a more manifold way.  Hence it is that Paul says to those who ate certain unclean things without pollution, but in this their eating put a stumbling-block of temptation in the way of the imperfect, Take heed, lest by any means this liberty of yours become a stumblingblock to them that are weak ( 1 Cor. viii. 9 ); and again, And by thy conscience shall the weak brother perish, for whom Christ died.  But when ye so sin against the brethren, and wound their weak conscience, ye sin against Christ ( Ibid. ii. 12 ).  Hence it is that Moses, when he said, Thou shalt not curse the deaf , at once added, Nor put a stumblingblock before the blind ( Lev. xix. 14 ).  For to curse the deaf is to disparage one who is absent and does not hear; but to put a stumbling-block before the blind is to act indeed with discernment, but yet to give cause of offence to him who has not the light of discernment.