Therefore the second work of this Commandment is, to be on one's guard, to flee from and to avoid all temporal honor and praise, and never to seek a name for oneself, or fame and a great reputation, that every one sing of him and tell of him; which is an exceedingly dangerous sin, and yet the most common of all, and, alas! little regarded. Every one wants to be of importance and not to be the least, however small he may be; so deeply is nature sunk in the evil of its own conceit and in its self-confidence contrary to these two first Commandments.
Now the world regards this terrible vice as the highest virtue, and this makes it exceedingly dangerous for those who do not understand and have not had experience of God's Commandments and the histories of the Holy Scriptures, to read or hear the heathen books and histories. For all heathen books are poisoned through and through with this striving after praise and honor; in them men are taught by blind reason that they were not nor could be men of power and worth, who are not moved by praise and honor;but those are counted the best, who disregard body and life, friend and property and everything in the effort to win praise and honor. All the holy Fathers have complained of this vice and with one mind conclude that it is the very last vice to be overcome. St. Augustine says: "All other vices are practised in evil works; only honor and self-satisfaction are practised in and by means of good works."Therefore if a man had nothing else to do except this second work of this Commandment, he would yet have to work all his life-time in order to fight this vice and drive it out, so common, so subtile, so quick and insidious is it. Now we all pass by this good work and exercise ourselves in many other lesser good works, nay, through other good works we overthrow this and forget it entirely. So the holy Name of God, which alone should be honored, is taken in vain and dishonored through our own cursed name, self-approval and honor-seeking. And this sin is more grievous before God than murder and adultery; but its wickedness is not so clearly seen as that of murder, because of its subtilty, for it is not accomplished in the coarse flesh, but in the spirit.
XXII. Some think it is good for young people that they be enticed by reputation and honor, and again by shame of and dishonor, and so be induced to do good. For there are many who do the good and leave the evil undone out of fear of shame and love of honor, and so do what they would otherwise by no means do or leave undone.
These I leave to their opinion. But at present we are seeking how true good works are to be done, and they who are inclined to do them surely do not need to be driven by the fear of shame and the love of honor; they have, and are to have a higher and far nobler incentive, namely, God's commandment, God's fear, God's approval, and their faith and love toward God. They who have not, or regard not this motive, and let shame and honor drive them, these also have their reward, as the Lord says, Matthew vi; and as the motive, so is also the work and the reward: none of them is good, except only in the eyes of the world.
Now I hold that a young person could be more easily trained and incited by God's fear and commandments than by any other means.
Yet where these do not help, we must endure that they do the good and leave the evil for the sake of shame and of honor, just as we must also endure wicked men or the imperfect, of whom we spoke above; nor can we do more than tell them that their works are not satisfactory and right before God, and so leave them until they learn to do right for the sake of God's commandments also. Just as young children are induced to pray, fast, learn, etc., by gifts and promises of the parents, even though it would not be good to treat them so all their lives, so that they never learn to do good in the fear of God: far worse, if they become accustomed to do good for the sake of praise and honor.
XXIII. But this is true, that we must none the less have a good name and honor, and every one ought so to live that nothing evil can be said of him, and that he give offence to no one, as St.
Paul says, Romans xii: "We are to be zealous to do good, not only before God, but also before all men." And II. Corinthians iv: "We walk so honestly that no man knows anything against us." But there must be great diligence and care, lest such honor and good name puff up the heart, and the heart find pleasure in them. Here the saying of Solomon holds: "As the fire in the furnace proveth the gold, so man is proved by the mouth of him that praises him."Few and most spiritual men must they be, who, when honored and praised, remain indifferent and unchanged, so that they do not care for it, nor feel pride and pleasure in it, but remain entirely free, ascribe all their honor and fame to God, offering it to Him alone, and using it only to the glory of God, to the edification of their neighbors, and in no way to their own benefit or advantage; so that a man trust not in his own honor, nor exalt himself above the most incapable, despised man on earth, but acknowledge himself a servant of God, Who has given him the honor in order that with it he may serve God and his neighbor, just as if He had commanded him to distribute some gulden to the poor for His sake. So He says, Matthew v: "Your light shall shine before men, so that they may see your good works and glorify your Father Who is in heaven." He does not say, "they shall praise you," but "your works shall only serve them to edification, that through them they may praise God in you and in themselves." This is the correct use of God's Name and honor, when God is thereby praised through the edification of others.
And if men want to praise us and not God in us, we are not to endure it, but with all our powers forbid it and flee from it as from the most grievous sin and robbery of divine honor.
