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{"author":null,"backreferences":[{"context_html":"<p>Basilides, in the twenty-third book of the <i>Exegetics</i>,\r\nrespecting those that are punished by martyrdom, expresses himself\r\nin the following language: “For I say this, Whosoever fall under the\r\nafflictions mentioned, in consequence of unconsciously transgressing\r\nin other matters, are brought to this good end by the kindness of Him\r\nwho brings them, but accused on other grounds; so that they may not\r\nsuffer as condemned for what are owned to be iniquities, nor reproached\r\nas the adulterer or the murderer, but because they are Christians;\r\nwhich will console them, so that they do not appear to suffer. And if\r\none who has not sinned at all incur suffering—a rare case—yet even\r\nhe will not suffer aught through the machinations of power, but will\r\nsuffer as the child which seems not to have sinned would suffer.” Then\r\nfurther on he adds: “As, then, the child which has not sinned before,\r\nor committed actual sin in itself, but has that which committed sin,\r\nwhen subjected to suffering, gets<span class=\"pagenum\" id=\"Page_176\">[176]</span> good, reaping the advantage of many\r\ndifficulties; so also, although a perfect man may not have sinned\r\nin act, while he endures afflictions, he suffers similarly with the\r\nchild. Having within him the sinful principle, but not embracing the\r\nopportunity of committing sin, he does not sin; so that he is not to be\r\nreckoned as not having sinned. For as he who wishes to commit adultery\r\nis an adulterer, although he do not succeed in committing adultery;\r\nand he that wishes to commit murder is a murderer, although he is\r\nunable to kill; so also, if I see the man without sin, whom I specify,\r\nsuffering, though he have done nothing bad, I should call him bad,\r\non account of his wishing to sin. For I will affirm anything rather\r\nthan call Providence evil.” Then, in continuation, he says expressly\r\nconcerning the Lord, as concerning man: “If then, passing from all\r\nthese observations, you were to proceed to put me to shame by saying,\r\nperchance impersonating certain parties, This man has then sinned; for\r\nthis man has suffered;—if you permit, I will say, He has not sinned;\r\nbut was like a child suffering. If you were to insist more urgently,\r\nI would say, That the man you name is man, but that God is righteous:\r\n‘For no one is pure,’ as one said, ‘from pollution.’”<a class=\"fnanchor pginternal\" href=\"#Footnote_569\" id=\"FNanchor_569\">[569]</a> But the\r\nhypothesis of Basilides says that the soul, having sinned before in\r\nanother life, endures punishment in this—the elect soul with honour\r\nby martyrdom, the other purged by appropriate punishment. How can this\r\nbe true, when the confessing and suffering punishment or not depends\r\non ourselves? For in the case of the man who shall deny, Providence,\r\nas held by Basilides, is done away with. I will ask him, then, in the\r\ncase of a confessor who has been arrested, whether he will confess\r\nand be punished in virtue of Providence or not? For in the case of\r\ndenying he will not be punished. But if, for the sake of escaping and\r\nevading the necessity of punishing such an one, he shall say that the\r\ndestruction of those who shall deny is of Providence, he will be a\r\nmartyr against his will. And how any more is it the case, that there\r\nis laid up in heaven the very glorious recompense to him who has\r\nwitnessed, for his<span class=\"pagenum\" id=\"Page_177\">[177]</span> witnessing? If Providence did not permit the sinner\r\nto get the length of sinning, it is unjust in both cases; both in not\r\nrescuing the man who is dragged to punishment for righteousness’ sake,\r\nand in having rescued him who wished to do wrong, he having done it as\r\nfar as volition was concerned, but [Providence] having prevented the\r\ndeed, and unjustly favoured the sinner. And how impious, in deifying\r\nthe devil, and in daring to call the Lord a sinful man! For the devil\r\ntempting us, knowing what we are, but not knowing if we will hold out,\r\nbut wishing to dislodge us from the faith, attempts also to bring us\r\ninto subjection to himself. Which is all that is allowed to him, partly\r\nfrom the necessity of saving us, who have taken occasion from the\r\ncommandment, from ourselves; partly for the confusion of him who has\r\ntempted and failed; for the confirmation of the members of the church,\r\nand the conscience of those who admire the constancy [displayed]. But\r\nif martyrdom be retribution by way of punishment, then also faith and\r\ndoctrine, on account of which martyrdom comes, are co-operators in\r\npunishment—than which, what other absurdity could be greater? But\r\nwith reference to these dogmas, whether the soul is changed to another\r\nbody, also of the devil at the proper time mention will be made. But at\r\npresent, to what has been already said, let us add the following: Where\r\nany more is faith in the retribution of sins committed before martyrdom\r\ntakes place? And where is love to God, which is persecuted and endures\r\nfor the truth? And where is the praise of him who has confessed, or\r\nthe censure of him who has denied? And for what use is right conduct,\r\nthe mortification of the lusts, and the hating of no creature? But\r\nif, as Basilides himself says, we suppose one part of the declared\r\nwill of God to be the loving of all things because all things bear a\r\nrelation to the Whole, and another “not to lust after anything,” and\r\na third “not to hate anything,” by the will of God these also will be\r\npunishments, which it were impious to think. For neither did the Lord\r\nsuffer by the will of the Father, nor are those who are persecuted\r\npersecuted by the will of God, since either of two things is the<span class=\"pagenum\" id=\"Page_178\">[178]</span> case:\r\neither persecution in consequence of the will of God is a good thing,\r\nor those who decree and afflict are guiltless. But nothing is without\r\nthe will of the Lord of the universe. It remains to say that such\r\nthings happen without the prevention of God; for this alone saves both\r\nthe providence and the goodness of God. We must not therefore think\r\nthat He actively produces afflictions (far be it that we should think\r\nthis!); but we must be persuaded that He does not prevent those that\r\ncause them, but overrules for good the crimes of His enemies: “I will\r\ntherefore,” He says, “destroy the wall, and it shall be for treading\r\nunder foot.”<a class=\"fnanchor pginternal\" href=\"#Footnote_570\" id=\"FNanchor_570\">[570]</a> Providence being a disciplinary art;<a class=\"fnanchor pginternal\" href=\"#Footnote_571\" id=\"FNanchor_571\">[571]</a> in the\r\ncase of others for each individual’s sins, and in the case of the Lord\r\nand His apostles for ours. To this point says the divine apostle: “For\r\nthis is the will of God, even your sanctification, that ye abstain from\r\nfornication: that each one of you should know how to possess his vessel\r\nin sanctification and honour; not in the lust of concupiscence, as\r\nthe Gentiles who know not the Lord: that none of you should overreach\r\nor take advantage of his brother in any matter; because the Lord\r\nis the avenger in respect of all such, as we also told you before,\r\nand testified. For God hath not called us unto uncleanness, but to\r\nholiness. Wherefore he that despiseth, despiseth not man, but God, who\r\nhath also given His Holy Spirit to you.”<a class=\"fnanchor pginternal\" href=\"#Footnote_572\" id=\"FNanchor_572\">[572]</a> Wherefore the Lord was\r\nnot prohibited from this sanctification of ours. If, then, one of them\r\nwere to say, in reply, that the martyr is punished for sins committed\r\nbefore this embodying, and that he will again reap the fruit of his\r\nconduct in this life, for that such are the arrangements of the [divine\r\nadministration], we shall ask him if the retribution takes place by\r\nProvidence. For if it be not of the divine administration, the economy\r\nof expiations is gone, and their hypothesis falls to the ground; but\r\nif expiations are by Providence, punishments are by Providence too.\r\nBut Providence,<span class=\"pagenum\" id=\"Page_179\">[179]</span> although it begins, so to speak, to move with the\r\nRuler, yet is implanted in substances along with their origin by the\r\nGod of the universe. Such being the case, they must confess either\r\nthat punishment is not just, and those who condemn and persecute the\r\nmartyrs do right, or that persecutions even are wrought by the will of\r\nGod. Labour and fear are not, then, as they say, incident to affairs\r\nas rust to iron, but come upon the soul through its own will. And on\r\nthese points there is much to say, which will be reserved for future\r\nconsideration, taking them up in due course.</p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK IV.","CHAPTER XII. 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