Philippians 4:8

Justitiam ergo et salutis harmoniam, quæ est veneranda firmaque, alii quidem, ut ostendimus, nimium intenderunt, blaspheme ac maledice cure quavis impietate suscipientes continentiam; cure pie liceret castitatem, qu secundum sanam regulam instituitur, eligere; gratias quidem agendo propter datam ipsis gratiam, non habendo antem odio creatumm, neque eos aspernando, qui juncti sunt matrimonio; est enim creatus mundus, cream est etiam castitas; ambo autem agant gratias in iis, in quibus sunt collocati, si modo ea quoque norunt, in quibus sunt collocati. …

Perhaps some (woman) will say: “To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart.” (That) we all know; provided, however, we remember what the same (God) has said through the apostle: “Let your probity appear before men.” For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): “Let your works shine?” Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many. The things which make us luminaries of the world are these, our good works. …

3. And now, what we have drawn from the authority of Scripture ought to be sufficient to refute the arguments of the heretics. It will not, however, appear improper if we discuss the matter with them shortly, on the grounds of reason itself. We ask them, then, if they know what is regarded among men as the ground of virtue and wickedness, and if it appears to follow that we can speak of virtues in God, or, as they think, in these two Gods. Let them give an answer also to the question, whether they consider goodness to be a virtue; and as they will undoubtedly admit it to be so, what will they say of injustice? They will never certainly, in my opinion, be so foolish as to deny that justice is a virtue. Accordingly, if virtue is a blessing, and justice is a virtue, then without doubt justice is goodness. …

4. Thus the poet thought that the malady arising from the love of human praise, which was thoroughly attacked with his satire, was to be charmed away by words of healing power. The great Teacher has accordingly taught us by His apostle, that we ought not to do good with a view to be praised by men, that is, we ought not to make the praises of men the motive for our well-doing; and yet, for the sake of men themselves, He teaches us to seek their approbation. For when good men are praised, the praise does not benefit those on whom it is bestowed, but those who bestowed it. For to the good, so far as they are themselves concerned, it is enough that they are good; but those are to be congratulated whose interest it is to imitate the good when the good are praised by them, since they thus show that the persons whom they sincerely praise are persons whose conduct they appreciate. …

27. Indeed in all spiritual delights, which unmarried women enjoy, their holy conversation ought also to be with caution; lest haply, though their life be not evil through haughtiness, their report be evil through negligence. Nor are they to be listened to, whether they be holy men or women, when (upon occasion of their neglect in some matter being blamed, through which it comes to pass that they fall into evil suspicion, from which they know that their life is far removed) they say that it is enough for them their conscience before God, despising what men think of them, not only imprudently but also cruelly; when they slay the souls of others; whether of such as blaspheme the way of God, who following their suspicion are displeased at what is the chaste life of the Saints, as though it were shameful, or of such also as make excuse, and imitate, not what they see, but what they think. …

Ver. 8 . “Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just.” What is “Finally”? It stands for, “I have said all.” It is the word of one that is in haste, and has nothing to do with present things. “Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things.” Ver. 9 . “The things which ye both learned and received, and heard and saw in me.”

1. I think it best to pass by all the other events which occurred in the meantime: such as those which happened to the bishops of the churches, when instead of shepherds of the rational flocks of Christ, over which they presided in an unlawful manner, the divine judgment, considering them worthy of such a charge, made them keepers of camels, an irrational beast and very crooked in the structure of its body, or condemned them to have the care of the imperial horses; and I pass by also the insults and disgraces and tortures they endured from the imperial overseers and rulers on account of the sacred vessels and treasures of the Church; and besides these the lust of power on the part of many, the disorderly and unlawful ordinations, and the schisms among the confessors themselves; also the novelties which were zealously devised against the remnants of the Church by the new and factious memb …

38. Something else I will say to my friends who marry and after long chastity and continence begin to burn and are as wanton as the brutes: “Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh? Did ye suffer so many things in vain?” If the Apostle in the case of some persons loosens the cords of continence, and lets them have a slack rein, he does so on account of the infirmity of the flesh. This is the enemy he has in view when he once more says: “Walk by the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh.” It is unnecessary now to speak of the works of the flesh: it would be tedious, and he who chooses can easily gather them from the letter of the Apostle. …