Philippians 4:9

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. …

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. …

3. Moreover, when you are exerting yourselves with energy and fervour, whatever you do, whether labouring diligently in prayer, fasting, or almsgiving, or distributing to the poor, or forgiving injuries, “as God also for Christ’s sake hath forgiven us,” or subduing evil habits, and chastening the body and bringing it into subjection, or bearing tribulation, and especially bearing with one another in love (for what can he bear who is not patient with his brother?), or guarding against the craft and wiles of the tempter, and by the shield of faith averting and extinguishing his fiery darts, or “singing and making melody to the Lord in your hearts,” or with voices in harmony with your hearts; whatever you do, I say, “do all to the glory of God,” who “worketh all in all,” and be so “fervent in Spirit” that your “soul may make her boast in the Lord.” Such is the course of those who walk in th …

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. …