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the things heard everywhere? What then is the benefit of fasting, tell me, when you fast with your body, but through your eyes you commit adultery? For adultery is not only intercourse, nor bodily union, but also a licentious gaze; what is the benefit when you are present here and there? I instruct, that one corrupts; I apply medicines to the disease, that one adds an occasion to the disease; I quench the flame of nature, that one kindles the flame of desire. What is the benefit, tell me? One building up and one tearing down; what have they gained more than labors? Let us not, then, be here and there, but let us spend our time here only, that we may be here usefully, that we may not be here in vain, that it may not be to no purpose, nor for condemnation; One building up and one tearing down; what have they gained more than labors? And yet even if those building 49.316 are many, and the one tearing down is one, the ease of destruction overcomes the many hands of the builders. A truly great shame for both young and old to run to such a pursuit. But would that the evil were only up to shame; and yet not even this is tolerable for a free man, but an ultimate penalty for one who has sense, and condemnation and shame; but the penalty is not up to shame, but also a great punishment and vengeance lies in store. For it is necessary that all those who sit there be caught in the sin of adultery, not because they have intercourse with the women there, but because they look at them with licentious eyes. For that these too must be caught in adultery, I will not tell you my own word, lest you despise it, but I will read to you a divine law; for here it is no longer possible to despise. What then does the divine law say? You have heard that it was said to those of old, 'You shall not commit adultery;' but I say to you, that everyone who looks at a woman to lust for her has already committed adultery with her in his heart. Do you see the adulterer perfected? Do you see the sin fulfilled? and what is more grievous, the adulterer caught in adultery being held accountable for adultery not in a human court, but in a divine one, where the punishments are immortal. Everyone who looks at a woman to lust for her has already committed adultery with her in his heart. He destroys not the disease, but also the root of the disease; for the root of adultery is licentious desire; wherefore He punishes not only adultery, but also desire, the mother of adultery. Thus also do physicians; they do not stand against the diseases only, but also against their causes; and if they see diseased eyes, they check the evil humor from above, from the temples; so also does Christ. A grievous ophthalmia is adultery; the disease is of the eyes, not of the body's, but first of the soul's; for this reason He checked the flow of licentiousness from thence, by the fear of the law; for this reason He punished not only adultery, but also chastised desire. He has already committed adultery with her in his heart; and with the heart corrupted, what benefit is there henceforth from the rest of the body? For just as with plants and woods, when we see the heart eaten away, we reject the remaining part; so also with man, when that is destroyed, the health of the body is henceforth in vain. The charioteer is lost, he is corrupted and cast down, in vain do the horses run henceforth; the law is laborious and has much that is burdensome, just as it also has a great crown. For such are the laborious things, they have great rewards. But do not pay attention to the labor, but consider the reward; for so also it is in the affairs of life. For if you see the labor of achievements, it is heavy and burdensome; but if you see the reward, what lies before you is light and easy. So also a pilot, if he looks only at the waves, never draws the vessel out of the harbor, but seeing the merchandise before the waves, so he even dares the boundless sea. So also a soldier, if he looks at the wounds, and the slaughters, will never put on a breastplate; but if before the wounds he considers the trophies and the victories,

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πανταχοῦ τὰ ἀκούσματα; Τί τοίνυν ὄφελος νηστείας, εἰπέ μοι, ὅταν τῷ σώματι μὲν νηστεύῃς, διὰ δὲ τῶν ὀφθαλμῶν μοιχεύῃς; μοιχεία γάρ ἐστιν οὐ συμπλοκὴ μόνον, οὐδὲ ὁμιλία σώματος, ἀλλὰ καὶ ὄψις ἀκόλαστος· τί τὸ ὄφελος ὅταν ἐνταῦθα παραγίνῃ κἀκεῖ; Ἐγὼ παιδεύω, ἐκεῖνος διαφθείρει· ἐγὼ φάρμακα ἐπάγω τῇ νόσῳ, ἐκεῖνος προστίθησιν ὑπόθεσιν τῇ νόσῳ· ἐγὼ σβεννύω τὴν φλόγα τῆς φύσεως, ἐκεῖνος ἀνάπτει τὴν φλόγα τῆς ἐπιθυμίας. Τί τὸ ὄφελος, εἰπέ μοι; Εἷς οἰκοδομῶν καὶ εἷς καθαιρῶν· τί ὠφέλησαν πλέον ἢ κόπους; Μὴ τοίνυν ἐνταῦθα καὶ ἐκεῖ, ἀλλ' ἐνταῦθα μόνον διατρίβωμεν, ἵνα χρησίμως ἐνταῦθα, ἵνα μὴ μάτην ἐνταῦθα, ἵνα μὴ εἰκῆ, μηδὲ ἐπὶ κατακρίσει· Εἷς οἰκοδομῶν καὶ εἷς καθαιρῶν· τί ὠφέλησαν πλέον ἢ κόπους; Καίτοι γε εἰ καὶ πολλοὶ 49.316 οἱ οἰκοδομοῦντες εἶεν, εἷς δὲ ὁ καθαιρῶν, νικᾷ τὴν πολυχειρίαν τῶν οἰκοδομούντων ἡ εὐκολία τῆς καταστροφῆς. Μεγάλη ὄντως αἰσχύνη καὶ νεάζοντας καὶ γεγηρακότας ἐπὶ τὴν τοιαύτην τρέχειν σπουδήν. Ἀλλ' εἴθε μέχρις αἰσχύνης ἦν τὸ κακόν· καίτοι γε οὐδὲ τοῦτο φορητὸν ἀνδρὶ ἐλευθέρῳ, ἀλλ' ἐσχάτη ζημία τῷ νοῦν ἔχοντι καὶ κατάγνωσις καὶ αἰσχύνη· ἀλλ' οὐ μέχρι τῆς αἰσχύνης τὸ ἐπιτίμιον, ἀλλὰ καὶ κόλασις ἐπίκειται μεγάλη καὶ τιμωρία. Ἀνάγκη γὰρ τοὺς ἐκεῖ καθημένους μοιχείας ἁμαρτίᾳ πάντας ἁλίσκεσθαι, οὐκ ἐπειδὴ συμπλέκονται ταῖς ἐκεῖ γυναιξὶν, ἀλλ' ἐπειδὴ ἀκολάστοις βλέπουσιν αὐτὰς ὀφθαλμοῖς. Ὅτι γὰρ καὶ τούτους ἀνάγκη μοιχείᾳ ἁλίσκεσθαι, οὐκ ἐμὸν ὑμῖν ἐρῶ λόγον, ἵνα μὴ καταφρονήσητε, ἀλλὰ θεῖον ὑμῖν ἀναγνώσομαι νόμον· ἐνταῦθα γὰρ οὐκέτι καταφρονεῖν δυνατόν. Τί οὖν ὁ θεῖος νόμος φησίν; Ἠκούσατε ὅτι ἐῤῥέθη τοῖς ἀρχαίοις, Οὐ μοιχεύσεις· ἐγὼ δὲ λέγω ὑμῖν, ὅτι πᾶς ὁ ἐμβλέψας γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτῆς, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. Εἶδες ἀπηρτισμένον τὸν μοιχόν; εἶδες πεπληρωμένην τὴν ἁμαρτίαν; καὶ τὸ χαλεπώτερον, τὸν μοιχὸν μοιχείας ἁλόντα οὐκ ἐν ἀνθρωπίνῳ, ἀλλ' ἐν θείῳ δικαστηρίῳ τῆς μοιχείας γινόμενον ὑπεύθυνον, ἔνθα ἀθάνατα τὰ τῶν τιμωριῶν. Πᾶς ὁ ἐμβλέψας γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτῆς, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. Οὐ τὸ νόσημα, ἀλλὰ καὶ τὴν ῥίζαν ἀναιρεῖ τοῦ νοσήματος· ῥίζα γὰρ μοιχείας ἐπιθυμία ἀκόλαστος· διὸ οὐ μοιχείαν κολάζει μόνον, ἀλλὰ καὶ ἐπιθυμίαν, τὴν τῆς μοιχείας μητέρα. Οὕτω καὶ οἱ ἰατροὶ ποιοῦσιν· οὐ πρὸς τὰ νοσήματα ἵστανται μόνον, ἀλλὰ καὶ πρὸς τὰς αἰτίας αὐτάς· κἂν ἴδωσιν ὀφθαλμοὺς νοσοῦντας, τὸ πονηρὸν ῥεῦμα ἄνωθεν ἀπὸ τῶν κροτάφων ἀναστέλλουσιν· οὕτω καὶ ὁ Χριστὸς ποιεῖ. Ὀφθαλμία χαλεπὴ μοιχεία· τῶν ὀφθαλμῶν ἐστι τὸ νόσημα, οὐ τῶν τοῦ σώματος, ἀλλὰ πρότερον τῶν τῆς ψυχῆς· διὰ τοῦτο ἐκεῖθεν ἀνέστειλε τὸ ῥεῦμα τῆς ἀκολασίας, τῷ φόβῳ τοῦ νόμου· διὰ τοῦτο οὐχὶ μοιχείαν μόνον ἐκόλασεν, ἀλλὰ καὶ ἐπιθυμίαν ἐτιμωρήσατο. Ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ· τῆς δὲ καρδίας διεφθαρμένης, τί λοιπὸν ὄφελος τοῦ λοιποῦ σώματος; Ὥσπερ γὰρ ἐπὶ φυτῶν καὶ ξύλων, ὅταν ἴδωμεν τὴν καρδίαν διαβρωθεῖσαν, τὸ λοιπὸν ἀποδοκιμάζομεν μέρος· οὕτω καὶ ἐπὶ τοῦ ἀνθρώπου ὅταν ἐκείνη ἀπόληται, εἰκῆ λοιπὸν ἡ τοῦ σώματος ὑγίεια. Ὁ ἡνίοχος ἀπόλωλε, διέφθαρται καὶ καταβέβληται, μάτην τρέχουσιν οἱ ἵπποι λοιπόν· ἐπίπονος ὁ νόμος καὶ πολὺ τὸ φορτικὸν ἔχει, ὥσπερ οὖν καὶ μέγαν ἔχει τὸν στέφανον. Τοιαῦτα γὰρ τὰ ἐπίπονα, μεγάλας ἔχει τὰς ἀμοιβάς. Σὺ δὲ μὴ τῷ πόνῳ πρόσεχε, ἀλλὰ τὴν ἀμοιβὴν ἐννόει· οὕτω γὰρ καὶ ἐπὶ τῶν βιωτικῶν γίνεται πραγμάτων. Ἂν μὲν γὰρ τὸν πόνον ἴδῃς τῶν κατορθωμάτων, βαρὺ καὶ φορτικόν· ἂν δὲ τὴν ἀμοιβὴν ἴδῃς, κοῦφον καὶ ῥᾷστον τὸ προκείμενον. Οὕτω καὶ κυβερνήτης ἂν τὰ κύματα βλέπῃ μόνον, οὐδέποτε ἐξέλκει τοῦ λιμένος τὸ σκάφος, ἀλλὰ πρὸ τῶν κυμάτων τὴν ἐμπορίαν ὁρῶν, οὕτω καὶ ἀπλέτου κατατολμᾷ πελάγους. Οὕτω καὶ στρατιώτης ἂν τὰ τραύματα βλέπῃ, καὶ τὰς σφαγὰς, οὐδέποτε ἐνδύσεται θώρακα· ἂν δὲ πρὸ τῶν τραυμάτων τὰ τρόπαια σκοπῇ καὶ τὰς νίκας,