§4Neque inanis haec cautio est et uana formido quae ad salutis uiam consulit, quae dominica et uitalia praecepta custodit, ut quae se Christo dicauerint et a carnali concupiscentia recedentes tam carne quam mente se Deo uouerint, consumment opus suum magno praemio destinatum nec ornari aut placere cuiquam nisi domino suo studeant, a quo et mercedem uirginitatis expectant dicente ipso: non omnes capiunt uerbum sed illi quibus datum est: sunt enim spadones qui ex utero matris nati sunt sic et sunt spadones qui coacti sunt ab hominibus et sunt spadones qui se ipsos castrauerunt propter regnum caelorum. denuo quoque per hanc angeli uocem continentiae munus ostenditur, uirginitas praedicatur: hi sunt qui cum mulieribus se non coinquinauerunt: uirgines enim permanserunt.
Neither is this caution empty, nor is this fear vain, which consults for the way of salvation, which guards the dominical and vital precepts, so that those who have dedicated themselves to Christ and, departing from carnal concupiscence, have vowed themselves to God both in flesh and in mind, may consummate their work destined for a great reward, nor study to be adorned or to please anyone except their Lord, from whom they also expect the reward of virginity, as He Himself says: "Not all receive this word, but those to whom it is given: for there are eunuchs who were born so from their mother's womb, and there are eunuchs who were compelled by men, and there are eunuchs who have castrated themselves for the sake of the kingdom of heaven." Again, also, through this voice of the angel, the gift of continence is shown, virginity is preached: "These are they who have not defiled themselves with women: for they have remained virgins.
hi sunt qui secuntur agnum, quocumque ierit. neque enim tantum masculis continentiae gratiam Dominus repromittit et feminas praeterit, sed quoniam uiri portio est femina et ex eo sumpta adque formata est, in scripturis fere omnibus ad protoplastum Deus loquitur, quia sunt duo in carne una et in masculo simul significatur et femina.
These are they who follow the Lamb, wherever He goes." For neither does the Lord promise the grace of continence only to males and pass over females, but since woman is a portion of man and was taken and formed from him, in almost all the scriptures God speaks to the first-formed man, because "they are two in one flesh", and in the male the female is signified at the same time.
§5Quodsi Christum continentia sequitur et regno Dei uirginitas destinatur, quid istae cum terreno cultu et cum ornamentis, quibus dum hominibus placere gestiunt, Deum offendunt non cogitantes esse praedictum: qui hominibus placent confusi sunt, quoniam Deus nihil fecit illos, et Paulo quoque gloriose et sublimiter praedicante: si hominibusplacerem, seruus Christi non essem? continentia uero et pudicitia non in sola carnis integritate consistit sed etiam in cultus et ornatus honore pariter ac pudore, ut secundum apostolum quae innupta est sancta sit et corpore et spiritu.
But if continence follows Christ and virginity is destined for the kingdom of God, what do those women have to do with earthly attire and ornaments, by which while they desire to please men, they offend God, not thinking that it was foretold: "Those who please men are confounded, because God has brought them to naught," and also with Paul gloriously and sublimely preaching: "If I pleased men, I should not be a servant of Christ"? But continence and modesty consist not in the integrity of the flesh alone, but also in the honor and modesty of attire and ornament, so that according to the apostle she who is unmarried may be holy both in body and in spirit.
instruit Paulus et dicit: caeleps cogitat ea quae sunt Domini, quomodo placeat Deo: qui autem matrimonium contraxit cogitat ea quae sunt mundi huius, quomodo placeat uxori.
Paul instructs and says: "The unmarried man cares for the things of the Lord, how he may please God: but he who has contracted marriage cares for the things of this world, how he may please his wife.
sic et mulier et uirgo innupta cogitat ea quae sunt Domini, ut sit sancta et corpore et spiritu. uirgo non esse tantum sed et intellegi debet et credi: nemo cum uirginem uiderit, dubitet an uirgo sit.
So also the woman and the unmarried virgin care for the things of the Lord, that she may be holy both in body and in spirit." A virgin ought not only to be so, but also to be understood and believed to be so: let no one, when he has seen a virgin, doubt whether she is a virgin.
parem se integritas in omnibus praestet nec bonum corporis cultus infamet.
Let integrity present itself equal in all things, nor let the attire defame the good of the body.
quid ornata, quid compta procedit, quasi maritum aut habeat aut quaerat? timeat potius placere, si uirgo est, nec periculum sui adpetat quae ad meliora et diuina se seruat.
Why does she go forth adorned, why combed, as if she either has or is seeking a husband? Let her rather fear to please, if she is a virgin, nor let her seek her own peril, she who preserves herself for better and divine things.
quae uirum non habet, cui placere se simulet, integre et pure non tantum corporaliter sed et spiritaliter perseueret.
She who does not have a husband, whom she may pretend to please, let her persevere holily and purely, not only corporally but also spiritually.
neque enim uirginem fas est ad speciem formae suae comi aut de carne et de eius pulchritudine gloriari, cum nulla sit illis magis quam aduersus carnem conluctatio et uincendi corporis ac domandi obstinata certatio.
For neither is it lawful for a virgin to be combed for the appearance of her beauty, or to glory in her flesh and its beauty, since they have no struggle greater than that against the flesh, and an obstinate contest of conquering and taming the body.
§6Paulus forti ac sublimi uoce proclamat: mihi autem absit gloriari nisi in cruce Domini mei Iesu Christi, per quem mihi mundus crucifixus est et ego mundo: et uirgo in ecclesia de specie carnis ac de corporis pulchritudine gloriatur.
Paul proclaims with a strong and sublime voice: "But far be it from me to glory except in the cross of my Lord Jesus Christ, through whom the world has been crucified to me, and I to the world": and does a virgin in the church glory in the appearance of her flesh and in the beauty of her body?
addit Paulus et dicit: qui enim sunt Christi carnem crucifixerunt cum uitiis et concupiscentiis. et quae se concupiscentiis carnis et uitiis renuntiasse profitetur, in isdem quibus renuntiauerat inuenitur.
Paul adds and says: "For those who are Christ's have crucified the flesh with its vices and concupiscences." And she who professes to have renounced the concupiscences of the flesh and vices, is found in those very things which she had renounced.
deprehenderis, uirgo, detegeris: aliud te esse iactas et aliud adfectas.
You are caught, virgin, you are exposed: you boast that you are one thing, and you affect another.
maculis te concupiscentiae carnalis aspergis, cum integritatis candidata sis et pudoris.
You sprinkle yourself with the spots of carnal concupiscence, although you are a candidate of integrity and modesty.
clama, inquit Esaiae Deus, omnis caro faenum et omnis claritas eius ut flos faeni.
"Cry," says God to Isaiah, "all flesh is grass, and all its glory is as the flower of grass.
aruit faenum et flos decidit.
The grass has withered and the flower has fallen.
sermo autem Domini manet in aeternum. neminem Christianum decet et maxime uirginem non decet claritatem ullam conputare carnis et honorem, sed solum adpetere sermonem Dei, bona in aeternum mansura conplecti.
But the word of the Lord remains forever." It becomes no Christian, and especially it does not become a virgin, to count any glory of the flesh and honor, but only to seek the word of God, to embrace goods that will remain forever.
aut si carne sit gloriandum, tunc plane quando in nominis confessione cruciatur, quando fortior femina uiris torquentibus inuenitur, quando ignes aut cruces aut ferrum aut bestias patitur ut coronetur.
Or if one must glory in the flesh, then clearly when she is tortured in the confession of the Name, when a stronger woman is found among men torturing her, when she suffers fires or crosses or the sword or beasts so that she may be crowned.
illa sunt carnis pretiosa monilia, illa corporis ornamenta meliora.
Those are the precious necklaces of the flesh, those are the better ornaments of the body.