Chapter II.—Perfect Modesty Will Abstain from Whatever Tends to Sin, as Well as from Sin Itself.  Difference Between Trust and Presumption.  If Secure Ourselves, We Must Not Put Temptation in the Way of Others.  We Must Love Our Neighbour as Ourself.

You must know that in the eye of perfect, that is, Christian, modesty, (carnal) desire of one’s self (on the part of others) is not only not to be desired, but even execrated, by you:  first, because the study of making personal grace (which we know to be naturally the inviter of lust) a mean of pleasing does not spring from a sound conscience:  why therefore excite toward yourself that evil (passion)? why invite (that) to which you profess yourself a stranger? secondly, because we ought not to open a way to temptations, which, by their instancy, sometimes achieve (a wickedness) which God expels from them who are His; (or,) at all events, put the spirit into a thorough tumult by (presenting) a stumbling-block (to it).  We ought indeed to walk so holily, and with so entire substantiality63    [Elucidation.]    Substantia.  Comp. Heb. xi. 1, ἔστι δὲ πίστις ἐλπιζομένων ὑπόστασις . of faith, as to be confident and secure in regard of our own conscience, desiring that that (gift) may abide in us to the end, yet not presuming (that it will).  For he who presumes feels less apprehension; he who feels less apprehension takes less precaution; he who takes less precaution runs more risk.  Fear64    Comp. de Idol., c. iv.    Timor. is the foundation of salvation; presumption is an impediment to fear.  More useful, then, is it to apprehend that we may possibly fail, than to presume that we cannot; for apprehending will lead us to fear, fearing to caution, and caution to salvation.  On the other hand, if we presume, there will be neither fear nor caution to save us.  He who acts securely, and not at the same time warily, possesses no safe and firm security; whereas he who is wary will be truly able to be secure.  For His own servants, may the Lord by His mercy take care that to them it may be lawful even to presume on His goodness!  But why are we a (source of) danger to our neighbour? why do we import concupiscence into our neighbour? which concupiscence, if God, in “amplifying the law,”65    See Gen. v. 21, 25, 28, 29.    Matt. v. 17.  Comp. de Or., c. xxii. mid.; de Pa., c. vi. mid.; de Pæn., c. iii. sub fin. do not66    “Nomine;” perhaps ="account.”    The second “non,” or else the first, must apparently be omitted. dissociate in (the way of) penalty from the actual commission of fornication,67    Comp. Gen. vi. 8.    Matt. v. 28.  See de Idol., c. ii.; de Pa., c. vi.; de Pæn., c. iii. I know not whether He allows impunity to him who68    Prædicatis.    “Qui,” Oehler; “quæ,” Rig. has been the cause of perdition to some other.  For that other, as soon as he has felt concupiscence after your beauty, and has mentally already committed (the deed) which his concupiscence pointed to,69    Tueretur.    Comp. de Pæn. c. iii. (latter half). perishes; and you have been made70    In spiritu.    Tu facta es. the sword which destroys him:  so that, albeit you be free from the (actual) crime, you are not free from the odium (attaching to it); as, when a robbery has been committed on some man’s estate, the (actual) crime indeed will not be laid to the owner’s charge, while yet the domain is branded with ignominy, (and) the owner himself aspersed with the infamy.  Are we to paint ourselves out that our neighbours may perish?  Where, then, is (the command), “Thou shalt love thy neighbour as thyself?”71    Instrumentum.    Lev. xix. 18; Matt. xix. 19; xxii. 39; Mark xii. 31; Luke x. 27; Rom. xiii. 9; Gal. v. 14; Jas. ii. 8.  “Care not merely about your own (things), but (about your) neighbour’s?”72    See 2 Tim. iii. 16.    Comp. 1 Cor. x. 24; xiii. 5; Phil. ii. 4.  No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.73    See Jude 14, 15.    Comp. 2 Pet. i. 20.  Since, therefore, both our own interest and that of others is implicated in the studious pursuit of most perilous (outward) comeliness, it is time for you to know74    Jam…sciatis. that not merely must the pageantry of fictitious and elaborate beauty be rejected by you; but that of even natural grace must be obliterated by concealment and negligence, as equally dangerous to the glances of (the beholder’s) eyes.  For, albeit comeliness is not to be censured,75    Accusandus. as being a bodily happiness, as being an additional outlay of the divine plastic art, as being a kind of goodly garment76    Comp. Gen. xxvii. 15. of the soul; yet it is to be feared, just on account of the injuriousness and violence of suitors:77    Sectatorum.  which (injuriousness and violence) even the father of the faith,78    Comp. Rom. iv. 11, 16. Abraham,79    Gen. xii. 10–20, and xx. greatly feared in regard of his own wife’s grace; and Isaac,80    Gen. xxvi. 6–11. by falsely representing Rebecca as his sister, purchased safety by insult!81    “Salutem contumelia redemit;” the “insult” being the denial of her as his wife.

CAPUT II.

Perfectae autem, id est, christianae pudicae , appetitionem sui, non tantum non appetendam, sed 1317B etiam exsecrandam vobis sciatis: primo quod non de integra conscientia venit studium placendi per decorem, quem naturaliter invitatorem libidinis scimus; quid igitur in te excitas malum istud? Quid invitas, cujus te profiteris extraneam? Tum quod tentationibus viam aperire non debemus, quae nonnunquam quod Deus a suis abigat instando perficiunt, certe vel spiritum scandalo permovent . Debemus quidem ita sancte et tota fidei substantia incedere, ut confessae et securae simus de conscientia nostra optantes perseverare id in nobis, non tamen praesumentes. 1318A Nam qui praesumit, minus veretur, minus praecavet, plus periclitatur . Timor fundamentum salutis est, praesumptio impedimentum timoris Utilius ergo, si speremus non posse delinquere, quam si praesumamus non posse; sperando enim timebimus, timendo cavebimus, cavendo salvi erimus; contra si praesumamus neque timendo neque cavendo, difficile salvi erimus. Qui securus agit, non est sollicitus, non possidet tutam et firmam securitatem. At qui sollicitus est, is vere poterit esse securus. Et de suis quidem servis Dominus pro misericordia sua curet, ut etiam praesumere illis de bono suo feliciter liceat. Quid autem alteri periculo sumus? quid alteri concupiscentiam importamus? quam si Dominus ampliando legem a facto stupri non discernit in poena 1318B , nescio an impune habeat, quae alicui fuerit caussa perditionis. Perit enim ille simul in tua forma, si concupierit , et admisit jam in animo, quod concupivit, et facta es tu gladius illi . Ut a culpa vaces, ab invidia non liberaberis; ut cum in alicujus agro latrocinium gestum est, crimen quidem dominum non contingit ; dum rus tamen ejus ignominia notatur, ipse quoque infamia aspergitur. Expingamus nos, ut alteri pereant? Ubi est ergo: Diliges proximum tuum sicut te ipsum; nolite vestra tantum curare , sed alterius? Nulla enuntiatio Spiritus 1319A Sancti ad praesentem tantum materiam et non ad omnem utilitatis occasionem dirigi et suscipi debet . Cum igitur et nostra et aliorum caussa versetur in studio periculosissimi decoris, jam non tantum confictae et elaboratae pulchritudinis suggestum recusandum a vobis sciatis, sed etiam naturalis speciositatis obliterandum dissimulatione et incuria, ut proinde oculorum incursibus molestum. Nam etsi accusandus decor non est, ut felicitas corporis, ut divinae plasticae accessio , ut animae aliqua vestis urbana ; timendum tamen est vel propter injuriam et violentiam spectatorum, quae etiam pater fidei Abraham in uxoris suae specie pertimuit, et sororem mentitus Saram , salutem contumelia redemit.