33. “Ye have heard that it was said to them of old time, Thou shalt not commit adultery: but I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.” The lesser righteousness, therefore, is not to commit adultery by carnal connection; but the greater righteousness of the kingdom of God is not to commit adultery in the heart. Now, the man who does not commit adultery in the heart, much more easily guards against committing adultery in actual fact. Hence He who gave the later precept confirmed the earlier; for He came not to destroy the law, but to fulfil it. It is well worthy of consideration that He did not say, Whosoever lusteth after a woman, but,” Whosoever looketh on a woman to lust after her,” 109 i.e. turneth toward her with this aim and this intent, that he may lust after her; which, in fact, is not merely to be tickled 110 by fleshly delight, but fully to consent to lust; so that the forbidden appetite is not restrained, but satisfied if opportunity should be given.
34. For there are three things which go to complete sin: the suggestion of, the taking pleasure in, and the consenting to. Suggestion takes place either by means of memory, or by means of the bodily senses, when we see, or hear, or smell, or taste, or touch anything. And if it give us pleasure to enjoy this, this pleasure, if illicit, must be restrained. Just as when we are fasting, and on seeing food the appetite of the palate is stirred up, this does not happen without pleasure; but we do not consent to this liking, and 111 we repress it by the right of reason, which has the supremacy. But if consent shall take place, the sin will be complete, known to God in our heart, although it may not become known to men by deed. There are, then, these steps: the suggestion is made, as it were, by a serpent, that is to say, by a fleeting and rapid, i.e. a temporary, movement of bodies: for if there are also any such images moving about in the soul, they have been derived from without from the body; and if any hidden sensation of the body besides those five senses touches the soul, that also is temporary and fleeting; and therefore the more clandestinely it glides in, so as to affect the process of thinking, the more aptly is it compared to a serpent. Hence these three stages, as I was beginning to say, resemble that transaction which is described in Genesis, so that the suggestion and a certain measure of suasion is put forth, as it were, by the serpent; but the taking pleasure in it lies in the carnal appetite, as it were in Eve; and the consent lies in the reason, as it were in the man: and these things having been acted through, the man is driven forth, as it were, from paradise, i.e. from the most blessed light of righteousness, into death 112 —in all respects most righteously. For he who puts forth suasion does not compel. And all natures are beautiful in their order, according to their gradations; but we must not descend from the higher, among which the rational mind has its place assigned, to the lower. Nor is any one compelled to do this; and therefore, if he does it, he is punished by the just law of God, for he is not guilty of this unwillingly. But yet, previous to habit, either there is no pleasure, or it is so slight that there is hardly any; and to yield to it is a great sin, as such pleasure is unlawful. Now, when any one does yield, he commits sin in the heart. If, however, he also proceeds to action, the desire seems to be satisp. 16 fied and extinguished; but afterwards, when the suggestion is repeated, a greater pleasure is kindled, which, however, is as yet much less than that which by continuous practice is converted into habit. For it is very difficult to overcome this; and yet even habit itself, if one does not prove untrue to himself, and does not shrink back in dread from the Christian warfare, he will get the better of under His (i.e. Christ’s) leadership and assistance; and thus, in accordance with primitive peace and order, both the man is subject to Christ, and the woman is subject to the man. 113
35. Hence, just as we arrive at sin by three steps,—suggestion, pleasure, consent,—so of sin itself there are three varieties,—in heart, in deed, in habit,—as it were, three deaths: one, as it were, in the house, i.e. when we consent to lust in the heart; a second now, as it were, brought forth outside the gate, when assent goes forward into action; a third, when the mind is pressed down by the force of bad habit, as if by a mound of earth, and is now, as it were, rotting in the sepulchre. And whoever reads the Gospel perceives that our Lord raised to life these three varieties of the dead. And perhaps he reflects what differences may be found in the very word of Him who raises them, when He says on one occasion, “Damsel, arise;” 114 on another, “Young man, 115 I say unto thee, Arise;” 116 and when on another occasion He groaned in the spirit, and wept, and again groaned, and then afterwards “cried with a loud voice, Lazarus, come forth.” 117
36. And therefore, under the category of the adultery mentioned in this section, we must understand all fleshly and sensual lust. For when Scripture so constantly speaks of idolatry as fornication, and the Apostle Paul calls avarice by the name of idolatry, 118 who doubts but that every evil lust is rightly called fornication, since the soul, neglecting the higher law by which it is ruled, and prostituting itself for the base pleasure of the lower nature as its reward (so to speak), is thereby corrupted? And therefore let every one who feels carnal pleasure rebelling against right inclination in his own case through the habit of sinning, by whose unsubdued violence he is dragged into captivity, recall to mind as much as he can what kind of peace he has lost by sinning, and let him cry out, “O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ.” 119 For in this way, when he cries out that he is wretched, in the act of bewailing he implores the help of a comforter. Nor is it a small approach to blessedness, when he has come to know his wretchedness; and therefore “blessed” also “are they that mourn, 120 for they shall be comforted.”
The Greek πρὸς τὸ ἐπιθυμῆσαι refers to sin of intent. “The particle πρός indicates the mental aim” (Tholuck, Meyer, etc.). So Augustin, rightly: “Qui hoc fine et hoc animo attenderit.”
15:110 15:111The reading “if” has been proposed by some.
15:112 16:113 16:114 16:115 16:116 16:117 16:118 16:119 16:120Lugentes; Vulgate, qui lugent.