1. I do not conceive that I have exceeded any portions of my duty, in always striving as much as possible, by daily discussions of the Gospels, to aff

 2. Although, therefore, I exhort you always, as you are aware, to many things, and to the precepts of the Lord’s admonition—for what else can be desir

 3. Chastity is the dignity of the body, the ornament of morality, the sacredness of the sexes, the bond of modesty, the source of purity, the peaceful

 4. But chastity maintains the first rank in virgins, the second in those who are continent, the third in the case of wedlock. Yet in all it is gloriou

 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 bot

 6. Christ gave this judgment when, being inquired of, He said that a wife must not be put away, save for the cause of adultery such honour did He put

 7. But as laws are prescribed to matrons, who are so bound that they cannot thence be separated, while virginity and continency are beyond all law, th

 8. But since the precepts of chastity have thus briefly been set forth to us, let us now give an instance of chastity. For it is more profitable when

 9. But not less from a different direction arises to us another similar instance of chastity from the continence of women. Susanna, as we read, the da

 10. The memory of noble descent could not enervate them, although to some this is a suggestive licence to lasciviousness nor the comeliness of their

 11. Nothing so delights the faithful soul as the healthy consciousness of an unstained modesty. To have vanquished pleasure is the greatest pleasure

 12. For what is chastity but a virtuous mind added to watchfulness over the body so that modesty observed in respect of the sexual relations, atteste

 13. But to return to what I began with: chastity is ever to be cultivated by men and women it is to be kept with all watchfulness within its bounds.

 14. It must be said, moreover, that adultery is not pleasure, but mutual contempt nor can it delight, because it kills both the soul and modesty. Let

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.