ome from nature, it
belongs to natural reason to moderate it; so that we are naturally
inclined to be the recipients of the virtue that moderates outward
raiment.

Reply Obj. 2: Those who are placed in a position of dignity, or again
the ministers of the altar, are attired in more costly apparel than
others, not for the sake of their own glory, but to indicate the
excellence of their office or of the Divine worship: wherefore this
is not sinful in them. Hence Augustine says (De Doctr. Christ. iii,
12): "Whoever uses outward things in such a way as to exceed the
bounds observed by the good people among whom he dwells, either
signifies something by so doing, or is guilty of sin, inasmuch as he
uses these things for sensual pleasure or ostentation."

Likewise there may be sin on the part of deficiency: although it is
not always a sin to wear coarser clothes than other people. For, if
this be done through ostentation or pride, in order to set oneself
above others, it is a sin of superstition; whereas, if this be done
to tame the flesh, or to humble the spirit, it belongs to the virtue
of temperance. Hence Augustine says (De Doctr. Christ. iii, 12):
"Whoever uses transitory things with greater restraint than is
customary with those among whom he dwells, is either temperate or
superstitious." Especially, however, is the use of coarse raiment
befitting to those who by word and example urge others to repentance,
as did the prophets of whom the Apostle is speaking in the passage
quoted. Wherefore a gloss on Matt. 3:4, says: "He who preaches
penance, wears the garb of penance."

Reply Obj. 3: This outward apparel is an indication of man's estate;
wherefore excess, deficiency, and mean therein, are referable to the
virtue of truthfulness, which the Philosopher (Ethic. ii, 7) assigns
to deeds and words, which are indications of something connected with
man's estate.
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SECOND ARTICLE [II-II, Q. 169, Art. 2]

Whether the Adornment of Women Is Devoid of Mortal Sin?

Objection 1: It would seem that the adornment of women is not devoid
of mortal sin. For whatever is contrary to a precept of the Divine
law is a mortal sin. Now the adornment of women is contrary to a
precept of the Divine law; for it is written (1 Pet. 3:3): "Whose,"
namely women's, "adorning, let it not be the outward plaiting of the
hair, or the wearing of gold, or the putting on of apparel."
Wherefore a gloss of Cyprian says: "Those who