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{"author":null,"backreferences":[{"context_html":"<p>For many think such things to be pleasures only which are against\r\nnature, such as these sins of theirs. And those who are better than\r\nthey, know them to be sins, but are overcome by pleasures, and darkness\r\nis the veil of their vicious practices.<span class=\"pagenum\" id=\"Page_253\">[253]</span> For he violates his marriage\r\nadulterously who uses it in a meretricious way, and hears not the voice\r\nof the Instructor, crying, “The man who ascends his bed, who says in\r\nhis soul, Who seeth me? darkness is around me, and the walls are my\r\ncovering, and no one sees my sins. Why do I fear lest the Highest\r\nwill remember?”<a class=\"fnanchor pginternal\" href=\"#Footnote_576\" id=\"FNanchor_576\">[576]</a> Most wretched is such a man, dreading men’s eyes\r\nalone, and thinking that he will escape the observation of God. “For\r\nhe knoweth not,” says the Scripture, “that brighter ten thousand times\r\nthan the sun are the eyes of the Most High, which look on all the\r\nways of men, and cast their glance into hidden parts.” Thus again the\r\nInstructor threatens them, speaking by Isaiah: “Woe be to those who\r\ntake counsel in secret, and say, Who seeth us?”<a class=\"fnanchor pginternal\" href=\"#Footnote_577\" id=\"FNanchor_577\">[577]</a> For one may escape\r\nthe light of sense, but that of the mind it is impossible to escape.\r\nFor how, says Heraclitus, can one escape the notice of that which never\r\nsets? Let us by no means, then, veil our selves with the darkness; for\r\nthe light dwells in us. “For the darkness,” it is said, “comprehendeth\r\nit not.”<a class=\"fnanchor pginternal\" href=\"#Footnote_578\" id=\"FNanchor_578\">[578]</a> And the very night itself is illuminated by temperate\r\nreason. The thoughts of good men Scripture has named “sleepless\r\nlamps;”<a class=\"fnanchor pginternal\" href=\"#Footnote_579\" id=\"FNanchor_579\">[579]</a> although for one to attempt even to practise concealment,\r\nwith reference to what he does, is confessedly to sin. And every one\r\nwho sins, directly wrongs not so much his neighbour if he commits\r\nadultery, as himself, because he has committed adultery, besides making\r\nhimself worse and less thought of. For he who sins, in the degree in\r\nwhich he sins, becomes worse and is of less estimation than before;\r\nand he who has been overcome by base pleasures, has now licentiousness\r\nwholly attached to him. Wherefore he who commits fornication is wholly\r\ndead to God, and is abandoned by the Word as a dead body by the spirit.\r\nFor what is holy, as is right, abhors to be polluted. But it is always\r\nlawful for the pure to touch the pure. Do not, I pray, put off modesty\r\nat the same time that you put off your clothes; because it is never\r\nright for the just man to divest himself of continence. For, lo, this<span class=\"pagenum\" id=\"Page_254\">[254]</span>\r\nmortal shall put on immortality; when the insatiableness of desire,\r\nwhich rushes into licentiousness, being trained to self-restraint,\r\nand made free from the love of corruption, shall consign the man to\r\neverlasting chastity. “For in this world they marry and are given in\r\nmarriage.”<a class=\"fnanchor pginternal\" href=\"#Footnote_580\" id=\"FNanchor_580\">[580]</a> But having done with the works of the flesh, and having\r\nbeen clothed with immortality, the flesh itself being pure, we pursue\r\nafter that which is according to the measure of the angels.</p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","THE INSTRUCTOR.","BOOK II.","CHAPTER X. 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