5. The precepts of chastity, brethren, are ancient. Wherefore do I say ancient? Because they were ordained at the same time as men themselves. For both her own husband belongs to the woman, for the reason that besides him she may know no other; and the woman is given to the man for the purpose that, when that which had been his own had been yielded to him, he should seek for nothing belonging to another.5    [This natural law, renewed in Christ, is part of the honour which He has restored to womanhood; honouring His mother therein as the second Eve. Matt. xix. 8; Gen. ii. 24.] And in such wise it is said, “Two shall be in one flesh,”6    Matt. xix. 5. that what had been made one should return together, that a separation without return should not afford any occasion to a stranger. Thence also the apostle declares that the man is the head of the woman, that he might commend chastity in the conjunction of the two. For as the head cannot be suited to the limbs of another, so also one’s limbs cannot be suited to the head of another: for one’s head matches one’s limbs, and one’s limbs one’s head; and both of them are associated by a natural link in mutual concord, lest, by any discord arising from the separation of the members, the compact of the divine covenant should be broken. Yet he adds, and says: “Because he who loves his wife, loves himself. For no one hates his own flesh; but nourishes and cherishes it, even as Christ the Church.”7    Eph. v. 28, 29.  From this passage there is great authority for charity with chastity, if wives are to be loved by their husbands even as Christ loved the Church and wives ought so to love their husbands also as the Church loves Christ.

V. Pudicitiae, fratres, antiqua praecepta sunt. Quare antiqua dico? Quia cum ipsis hominibus instituta 0822B sunt. Nam et ideo vir suus feminae est, ut praeter eumdem alterum nesciat, et ideo viro reddita est mulier, ut subjecto quod fuerat ei proprium, nihil requirat alienum. Sic et duo, inquit, erunt in carne una (Matth. XIX, 6), ut in unum redeat quod unum fuerat, ne separatio sine reditu occasionem praestet alterius. Inde et Apostolus: Caput mulieris pronuntiavit virum (I Cor. XI, 3), ut conjunctione duorum pudicitiam probaret. Nam ut alterius caput membris aptum non potest esse, ita et alieno capiti membra non sua: caput enim suis convenit membris, et membra capiti suo; utraque naturali fibula in concordia mutua cohaerent, ne qua oriente discordia de divisione membrorum pactum divini foederis rumperetur. Addit tamen et dicit: Quoniam qui 0822C uxorem suam diligit, seipsum diligit (Ephes. V, 23, 29). Nemo enim carnem suam odio habet, sed nutrit et fovet eam, sicut et Christus Ecclesiam. Charitatis cum pudicitia ex hoc magna praescriptio, si uxores diligendae sunt a viris suis sicut et Christus dilexit Ecclesiam; et ita uxores maritos debent diligere, ut Ecclesia diligit Christum.