“It is said with regard to sinners, "You whipped them, but they did not suffer." The perceived whips of this world, inflicted on living bodies, whether those whipped want them or not, produce pain. But God's whips are of a kind that to some of those who are whipped they cause pain but for others who are whipped, they do not. Let us see if we can explain what it means to suffer from the whips of God and what it means not to suffer: why those with evil natures do not suffer from the whips of God while those who do suffer from the whips of God are blessed. Wisdom says, "Who will apply whips to my thoughts and seals of prudence to my lips so that they would not spare me in my errors and so that my sins will not lead me to perdition?" Pay attention to the words "who will apply whips to my thoughts." There are, therefore, whips that whip the thought. They are the whips of God that whip thought because the Word, joining itself to the soul and guiding it to the knowledge of its sins, whips it. It whips the blessed soul so that it suffers under its whips because the Word comes and penetrates the soul at its core, but it does not drive away the one who is reproved. But if someone is found to be insensitive to this whip, so to speak, it will be said of him, "You have whipped them, but they did not suffer." Although the same word of accusation is pronounced in order to penetrate the mind of the one who has a spotted conscience from some sin, if one of the listeners suffers for this word to the point where it can be said of him, "You have seen that such a person was moved deeply" while another who hears does not suffer but remains insensitive to the one who is accusing him, surely of the insenstive one it will be said, "You have whipped them, but they have not suffered."”

“Forgetful of freedom and grace and desiring the Egyptian foods, the people were found guilty of murmuring against God and against Moses. They say, "Who will give us meat to eat? We remember the fish that we ate freely in Egypt, the cucumbers, the leeks, the garlic and the onions. Now, however," they add, "our life has dried up, and we see nothing before us but this manna." The sweet things are rejected, the bitter desired. A grave, debilitating illness leads the soul to want to take what is harmful and to despise and reject what is useful and good for salvation. Thus they refused the manna, that is, Christ, saying, "We know that God spoke to Moses, but we do not know where this one comes from." Christ says in reproof, "If you believed Moses, you would also believe me, because it is of me that he wrote. Indeed, I am the living bread come down from heaven." Did they not reject the holy manna when they said to Pilate, who wanted to release Jesus, "Release not him but Barabbas"? Barabbas was a notorious thief, and by asking for his release they professed to have in a certain sense desired, from among the thief's crimes, the leeks, the onions and the garlic, those unpleasant Egyptian foods that make one cry. To those who murmured, in fact, the divine majesty offered meats that did not restore but instead ruined those who ate them. It says in Scripture, "The natural person does not understand the things of the Spirit: every sluggard lives in concupiscence." It is right that the spiritual person asks that the desires of his flesh be taken from him. All these things show that it is wicked to desire and to ask of God things that are harmful to the soul, and especially to ask for them with murmuring. If a soul desires to enter the promised land, it must guard itself from offending God with such a desire.”

“Seek with the same scrupulousness to never offer oaths but to always speak the truth. As oaths are permitted to worldly people out of fear of deception, so for one leading a religious life oaths are prohibited, even when he has a clear conscience. The Lord says, "Let your speech be yes, yes, and no, no. Anything more comes from the evil one." Do not swear even when you speak the truth, because that comes from evil. It is said that it comes from evil because the need to swear comes from a bad conscience: one constrains a person to swear when he doubts his sincerity. You who should have the simplicity of the heart on your lips, why would you spontaneously bind yourself with an oath? Do not make a habit of either swearing in the good or perjuring in the bad. Speak the truth with all your heart, and there will be no need for oaths, as we read: "Do not accustom yourself to oaths, because by swearing many have fallen."”

“A promissory oath is made for entering into mutual peace: and in this is understood the restraint of all mortal sins; because "every true oath is dangerous, a false one is pernicious, and no oath is safe." And for this reason it is said in Ecclesiasticus: "Let not your mouth become accustomed to swearing."”

“Let us be careful about our bodies. Let us also not misuse them as though they were not our own. Let us not say, like the heretics do, that this vesture of the body does not belong to us. Instead, let us take care of it as our own, for we must give account to the Lord of all things done through the body. Do not say, No one sees me. Do not think that there is no witness of what you did. More often than not, there is no human witness, but he who made us—an unerring witness—remains faithful in heaven, and sees what you are doing. And the stains of sin also remain in the body. For as when a wound has gone deep into the body, even if there has been healing, the scar remains, so sin wounds soul and body, and the marks of its scars remain in all. And they are removed only from those who receive the washing of baptism. The past wounds therefore of soul and body God heals by baptism; against future ones let us one and all jointly guard ourselves, that we may keep this vestment of the body pure and may not, for practicing fornication and sensual indulgence or any other sin for a short season, lose the salvation of heaven but may inherit the eternal kingdom of God; of which may God, of his own grace, deem all of you worthy.”

“Therefore, let us always walk as if in the day, and let us cast off the works of darkness. For we know that night is given for the rest of the body, not for the pursuit of any task or work, which is passed in sleep and oblivion. Let there not be among us revelry, drunkenness, debauchery. Let us not say: Darkness and walls cover us, and who knows if the Most High will see? But let there be among us a love of light and a care for honesty, so that as if walking in daylight, we may desire our works to shine before God, to whom be honor, praise, and glory, perpetuity from age to age, now and forever, and for all ages of ages. Amen.”

“Remember thou then at all times that God looketh at thee, and do thou thyself also look at Him inwardly, even as He seeth thee inwardly, and sin shall not abide in thy thoughts. For as in the place whereupon the sun looketh darkness abideth not, even so in the soul upon which God looketh, and which itself also feeleth that He is regarding it, the darkness of wickedness remaineth not. "The eyes of the Lord are ten thousand times brighter than the Sun," saith the Holy Book, "and He seeth all the works of the children of men." And in another place it saith, "All the deeds of men shine as the sun before Him, and He examineth and knoweth their ways." Now the prophet of God also rebuketh by his speech the wickedness of that man who is without the fear of God, and who upon the cushion of his couch acteth abominably, and rebuking his stupid thought that God could not see him, for God doth see him, he brought forward this proof saying, "The eyes of the Lord are ten thousand times brighter than the sun," in order that he might teach every man that God seeth our secret things, and that we should take heed with all diligence against the sins which are wrought in secret. For thou shalt not sin in thy thought, neither shalt thou do wickedly in thy house in secret, because God seeth thee especially in these secret things. Immediately the sight of the children of men is turned away from thee, the sight of God receiveth thee; and when the children of men no longer look at thee as thou art, the Lord of what hath been formed observeth thee the more, for He knoweth that as long as man looketh upon thee that thou wilt be watchful against [doing] before them the deeds of shame, and that fear and shamefacedness of them will drive thee from the deeds of sin.”

“The divine judgment condemns the adultery of both the husband and the wife in the same way, and the fruit of such unions is not pleasing to the Lord, nor can what has clearly been born of the contamination of sin please him. According to allegorical interpretation, the assembly of the heretics, or any soul that is deceived by heretical perversity, ceases to please God, since she has abandoned her first husband, the guide of her youth, who had united her to himself in the sacred bond of baptism and adorned her with the beauty of virtue. Ezekiel wrote very clearly on this: "She has united with another man," that is, with the devil, "who has contaminated her with various errors, making her completely guilty."”