§2#1## LIBER SECVNDVS.
Ancillae dei vivi, conservae et sorores meae, quo iure deputor vobiscum, postremissimus equidem eo iure conservitii et fraternitatis, audeo ad vos facere sermonem, non utique affectionis, sed affectioni procurans in causa vestrae salutis.
of the living God, my fellow-servants and sisters, by what right I am reckoned with you—indeed the very last by that right of fellowship in service and brotherhood—I dare to make speech to you, not indeed out of mere affection, but providing for affection in the cause of your salvation.
Ea salus, nec feminarum modo, sed etiam virorum, in exhibitione praecipue pudicitiae est.
This salvation, not only of women but also of men, consists especially in the exhibition of modesty.
Nam cum omnes templum dei simus, inlato in nos et consecrato spiritu sancto eius templi aeditua et antistita pudicitia est, quae nihil inmundum nec profanum inferri sinat, ne deus ille qui inhabitat inquinatam sedem offensus derelinquat.
For since we are all the temple of God, the Holy Spirit having been brought into us and consecrated, modesty is the temple-keeper and priestess of that temple, which permits nothing unclean or profane to be brought in, lest that God who dwells within, being offended, should abandon a defiled seat.
Sed modo nos non de pudicitia, cui indicendae et exigendae sufficiunt instantia ubique divina praecepta, verum de pertinentibus ad eam, id est qualiter vos incedere oporteat.
But now we speak not of modesty itself, for the announcement and demand of which the divine precepts urgent everywhere are sufficient, but of things pertaining to it, that is, how it behooves you to walk.
Pleraeque enim (quod ipsum mihi utique reprehendendo in omnibus reprehendere deus permittat) aut ignorantes simpliciter aut dissimulantes audaciter ita ingrediuntur, quasi pudicitia in sola carnis integritate et stupri aversatione consistat, nec quicquam et extrinsecus opus sit, de cultus dico et ornatus dispositione, studiis formae et nitoris, eandem superficiem incessu circumferentes quam feminae nationum, a quibus abest conscientia verae pudicitiae, quia nihil verum in his qui deum nesciunt praesidem et magistrum veritatis.
For many women (which very thing may God permit me to censure, censuring in all things what is to be censured) either simply ignorant or boldly dissembling, walk in such a way as if modesty consisted solely in the integrity of the flesh and the aversion to fornication, and as if there were no need of anything from without—I mean concerning the arrangement of dress and ornament, and the study of beauty and luster—carrying about in their gait the same appearance as the women of the nations, from whom the consciousness of true modesty is absent, because there is nothing true in those who know not God, the ruler and master of truth.
Nam et si qua in gentilibus pudicitia credi potest, usque adeo imperfectam et inconditam constat, ut, licet in animo aliquatenus tenax sui agat, in habitus tamen licentias sese dissolvat, pro perversitate gentilium appetendo cuius rei devitat effectum.
For even if any modesty can be believed to exist among the gentiles, it is established that it is so far imperfect and unformed that, although in the mind it may to some extent act as holding fast to itself, yet it dissolves itself into the licentiousness of dress, seeking, according to the perversity of the gentiles, that very thing whose effect it avoids.
Quota denique est quae ne placere quidem extraneis concupiscat? quae non vel idcirco se expingi curet, et neget appetitam? Quanquam et hoc gentili pudicitiae familiare sit, non delinquere, attamen velle, vel etiam nolle, attamen non denegare.
How few, indeed, are they who do not desire even to please strangers? Who does not, even on that account, care to paint herself, and yet deny that she is sought after? Although this too be familiar to gentile modesty, not to commit sin, yet to wish to; or even not to wish to, yet not to refuse.
Quid mirum? perversa sunt omnia quae dei non sunt.
What wonder? All things which are not of God are perverse.
Viderint igitur quae non totum bonum obtinendo facile et quod obtinent malo commiscent.
Let them see to it, therefore, who by not obtaining the whole good easily mix even that which they do obtain with evil.
Vos ab eis, ut in ceteris, incessu quoque divertere necessarium est, quoniam perfectae esse debetis, sicut pater vester qui est in caelis.
It is necessary for you to depart from them, as in other things, so also in your walk, since you ought to be perfect, even as your Father who is in heaven.
Perfectae, id est Christianae pudicitiae, appetitionem sui non tantum non appetendam, sed etiam exsecrandam vobis sciatis.
Know that for perfect, that is, Christian modesty, the desire of being desired is not only not to be desired, but is even to be detested by you.
Primo, quod non de integra conscientia venit studium placendi per decorem, quem naturaliter invitatorem libidinis scimus.
First, because the study of pleasing by means of beauty does not come from an upright conscience, which beauty we know to be naturally an inviter of lust.
Quid igitur excitas in te malum istud? quid invitas cuius te profiteris extraneam? Tum, quod temptationibus viam aperire non debemus, quae nonnunquam quod deus a suis abigat instando perficiunt, certe vel spiritum scandalo permovent.
Why then do you excite in yourself that evil? Why do you invite that to which you profess yourself a stranger? Then, because we ought not to open a way to temptations, which sometimes by insisting effect that which God drives away from His own, or at least disturb the spirit with offense.
Debemus quidem ita sancte et tota fidei substantia incedere, ut confisae et securae simus de conscientia nostra, optantes perseverare id in nobis, non tamen praesumentes.
We ought indeed to walk so holily and in the whole substance of faith, that we may be confident and secure concerning our conscience, wishing that this may persevere in us, yet not assuming it.
Nam qui praesumit, minus veretur, qui minus veretur, minus praecavet, qui minus praecavet, plus periclitatur.
For he who assumes, fears less; he who fears less, takes less precaution; he who takes less precaution, is in greater danger.
Timor fundamentum salutis est, praesumptio impedimentum timoris.
Fear is the foundation of salvation, presumption is an impediment to fear.
Utilius ergo, si speremus nos posse delinquere, quam si praesumamus non posse.
It is more useful, therefore, if we expect that we can fall into sin, than if we assume that we cannot.
Sperando enim timebimus, timendo cavebimus, cavendo salvi erimus: contra si praesumamus, neque timendo neque praecavendo salvi erimus.
For by expecting we shall fear, by fearing we shall take precaution, by taking precaution we shall be safe; on the contrary, if we assume, we shall be safe neither by fearing nor by taking precaution.
Qui securus agit, non et sollicitus, non possidet tutam et firmam securitatem.
He who acts secure, and not also solicitous, does not possess a safe and firm security.
At qui sollicitus est, is vere poterit esse securus.
But he who is solicitous, he truly will be able to be secure.
Et de suis quidem servis dominus misericordia sua curet, ut etiam praesumere illis de bono suo feliciter liceat.
And indeed may the Lord by His mercy care for His own servants, so that it may be happily permitted to them even to assume concerning their own good.
Quid autem alteri periculo sumus? quid alteri concupiscentiam importamus? quam si deus non ampliando legem facto stupri concupiscentiam non discernat in poena, nescio an impune habeat qui alicui causa fuerit perditionis.
But why are we a danger to another? Why do we import concupiscence to another? Which concupiscence if God does not distinguish in punishment from the act of fornication, not expanding the law, I know not whether he who has been the cause of perdition to someone can have it with impunity.
Perit enim ille, simul in tuam formam concupierit, et admisit iam in animo quod concupivit, et facta es tu gladius illi, ut, etsi a culpa vaces, ab invidia non libereris.
For he perishes as soon as he has lusted after your beauty, and has already admitted in his mind what he lusted after, and you have become a sword to him, so that, even if you are free from guilt, you are not liberated from odium.
Ut, cum in alicuius agro latrocinium gestum est, crimen quidem dominum non continget, dum rus tamen ignominia notatur, ipse quoque infamia aspergitur.
Just as, when a robbery has been committed on someone's land, the crime indeed will not touch the owner, yet while the estate is marked with ignominy, he himself also is sprinkled with infamy.
Expingamus nos, ut alteri pereant? Ubi ergo est, Diliges proximum tuum sicuti te ipsum? Nolite vestra tantum curare, sed alterius? Nulla enuntiatio spiritus sancti ad praesentem tantum materiam, et non ad omnem utilitatis occasionem dirigi et suscipi debet.
Shall we paint ourselves that others may perish? Where, then, is "Thou shalt love thy neighbor as thyself"? "Do not care for your own things only, but also for another's"? No utterance of the Holy Spirit ought to be directed and received for the present matter only, and not for every occasion of utility.
Cum igitur et nostra et aliorum causa versetur in studio periculosissimi decoris, iam non tantum confictae et elaboratae pulchritudinis suggestum recusandum a vobis sciatis, sed etiam naturalis speciositatis oblitterandum dissimulatione et incuria, ut perinde oculorum incursibus molestum.
Since, therefore, both our cause and that of others is involved in the study of most dangerous beauty, know that now you must not only refuse the display of artificial and elaborate beauty, but must also obliterate natural comeliness by dissimulation and neglect, as being similarly troublesome to the incursions of the eyes.
Nam etsi accusandus decor non est, ut felicitas corporis, ut divinae plasticae accessio, ut animae aliqua vestis bona, timendus est tamen vel propter iniuriam et violentiam sectatorum, quam etiam pater fidei Abraham in uxoris suae specie pertimuit, et Isaac sororem ementitus Rebeccam salutem contumelia redemit.
For although beauty is not to be accused, as being a happiness of the body, as an accession of the divine workmanship, as some good garment of the soul, yet it is to be feared because of the injury and violence of pursuers, which even Abraham, the father of faith, greatly feared in the beauty of his wife, and Isaac, having falsely called Rebekah his sister, redeemed his safety by ignominy.