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{"author":null,"backreferences":[{"context_html":"<p>The most of men have a disposition unstable and heedless, like the\r\nnature of storms. “Want of faith has done many good things, and\r\nfaith evil things.” And Epicharmus says, “Don’t forget to exercise\r\nincredulity; for it is the sinews of the soul.” Now, to disbelieve\r\ntruth brings death, as to believe, life; and again, to believe the lie\r\nand to disbelieve the truth hurries to destruction. The same is the\r\ncase with self-restraint and licentiousness. To restrain one’s self\r\nfrom doing good is the work of vice; but to keep from wrong is the\r\nbeginning of salvation. So the Sabbath, by abstinence from evils, seems\r\nto indicate self-restraint. And what, I ask, is it in which man differs\r\nfrom beasts, and the angels of God, on the other hand, are wiser than\r\nhe? “Thou madest him a little lower than the angels.”<a class=\"fnanchor pginternal\" href=\"#Footnote_483\" id=\"FNanchor_483\">[483]</a> For some do\r\nnot interpret this scripture of the Lord, although He also bore flesh,\r\nbut of the perfect man and the gnostic, inferior in comparison with the\r\nangels in time, and by reason of the vesture [of the body]. I call then\r\nwisdom nothing but science, since life differs not from life. For to\r\nlive is common to the mortal nature, that is to man, with that to which\r\nhas been vouchsafed immortality; as also the faculty of contemplation\r\nand of self-restraint, one of the two being more excellent.<span class=\"pagenum\" id=\"Page_143\">[143]</span> On this\r\nground Pythagoras seems to me to have said that God alone is wise,\r\nsince also the apostle writes in the Epistle to the Romans, “For the\r\nobedience of the faith among all nations, being made known to the\r\nonly wise God through Jesus Christ;”<a class=\"fnanchor pginternal\" href=\"#Footnote_484\" id=\"FNanchor_484\">[484]</a> and that he himself was a\r\nphilosopher, on account of his friendship with God. Accordingly it is\r\nsaid, “God talked with Moses as a friend with a friend.”<a class=\"fnanchor pginternal\" href=\"#Footnote_485\" id=\"FNanchor_485\">[485]</a> That,\r\nthen, which is true being clear to God, forthwith generates truth.\r\nAnd the gnostic loves the truth. “Go,” it is said, “to the ant, thou\r\nsluggard, and be the disciple of the bee;” thus speaks Solomon.<a class=\"fnanchor pginternal\" href=\"#Footnote_486\" id=\"FNanchor_486\">[486]</a>\r\nFor if there is one function belonging to the peculiar nature of each\r\ncreature, alike of the ox, and horse, and dog, what shall we say is the\r\npeculiar function of man? He is like, it appears to me, the Centaur, a\r\nThessalian figment, compounded of a rational and irrational part, of\r\nsoul and body. Well, the body tills the ground, and hastes to it; but\r\nthe soul is raised to God: trained in the true philosophy, it speeds\r\nto its kindred above, turning away from the lusts of the body, and\r\nbesides these, from toil and fear, although we have shown that patience\r\nand fear belong to the good man. For if “by the law is the knowledge\r\nof sin,”<a class=\"fnanchor pginternal\" href=\"#Footnote_487\" id=\"FNanchor_487\">[487]</a> as those allege who disparage the law, and “till the law\r\nsin was in the world;”<a class=\"fnanchor pginternal\" href=\"#Footnote_488\" id=\"FNanchor_488\">[488]</a> yet “without the law sin was dead,”<a class=\"fnanchor pginternal\" href=\"#Footnote_489\" id=\"FNanchor_489\">[489]</a> we\r\noppose them. For when you take away the cause of fear, sin, you have\r\ntaken away fear; and much more, punishment, when you have taken away\r\nthat which gives rise to lust. “For the law is not made for the just\r\nman,”<a class=\"fnanchor pginternal\" href=\"#Footnote_490\" id=\"FNanchor_490\">[490]</a> says the Scripture. Well, then, says Heraclitus, “They would\r\nnot have known the name of Justice if these things had not been.” And\r\nSocrates says, “that the law was not made for the sake of the good.”\r\nBut the cavillers did not know even this, as the apostle says, “that\r\nhe who loveth his brother worketh not evil;” for this, “Thou shalt not\r\nkill, thou shalt not commit adultery, thou shalt not steal; and if\r\nthere be any other commandment, it is comprehended in the<span class=\"pagenum\" id=\"Page_144\">[144]</span> word, Thou\r\nshalt love thy neighbour as thyself.”<a class=\"fnanchor pginternal\" href=\"#Footnote_491\" id=\"FNanchor_491\">[491]</a> So also is it said, “Thou\r\nshalt love the Lord thy God with all thy heart, and thou shalt love\r\nthy neighbour as thyself.”<a class=\"fnanchor pginternal\" href=\"#Footnote_492\" id=\"FNanchor_492\">[492]</a> And “if he that loveth his neighbour\r\nworketh no evil,” and if “every commandment is comprehended in this,\r\nthe loving our neighbour,” the commandments, by menacing with fear,\r\nwork love, not hatred. Wherefore the law is productive of the emotion\r\nof fear. “So that the law is holy,” and in truth “spiritual,”<a class=\"fnanchor pginternal\" href=\"#Footnote_493\" id=\"FNanchor_493\">[493]</a>\r\naccording to the apostle. We must, then, as is fit, in investigating\r\nthe nature of the body and the essence of the soul, apprehend the\r\nend of each, and not regard death as an evil. “For when ye were the\r\nservants of sin,” says the apostle, “ye were free from righteousness.\r\nWhat fruit had ye then in those things in which ye are now ashamed?\r\nFor the end of those things is death. But now, being made free from\r\nsin, and become servants to God, ye have your fruit unto holiness,\r\nand the end everlasting life. For the wages of sin is death: but the\r\ngift of God is eternal life, through Jesus Christ our Lord.”<a class=\"fnanchor pginternal\" href=\"#Footnote_494\" id=\"FNanchor_494\">[494]</a> The\r\nassertion, then, may be hazarded, that it has been shown that death\r\nis the fellowship of the soul in a state of sin with the body; and\r\nlife the separation from sin. And many are the stakes and ditches of\r\nlust which impede us, and the pits of wrath and anger which must be\r\noverleaped, and all the machinations we must avoid of those who plot\r\nagainst us,—who would no longer see the knowledge of God “through a\r\nglass.”</p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK IV.","CHAPTER III. 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