{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/002/0020274.htm","path":"chr/ecf/002/0020274.htm","source_url":"https://sacred-texts.com/chr/ecf/002/0020274.htm","text":"Tempus autem opportunum conjunctionis solis iis relinquitur considerandum, qui juncti sunt matrimonio; qui autem matrimonio juncti sunt, iis scopus est et institutum, liberorum susceptio: finis autem, ut boni sint liberi: quemadmodum agricol\u00e6 seminis quidem dejectionis causa est, quod nutrimenti habendi curam gerat; agricultur\u00e6 autem finis est, fructuum perceptio. Multo autem melior est agricola, qui terram colit animatam: ille enim ed tempus alimentum expetens, hic vero ut universum permanent, curam gerens, agricol\u00e6officio fungitur: et ille quidem propter se, hic vero propter Deum plantat ac seminat. Dixit enim: \u201cMultiplicemini;\u201d 1491 ubi hoc subaudiendum est: \u201cEt ea ratione fit homo Dei imago, quatenus homo co-operatur ad generationem hominis.\u201d Non est qu\u00e6libet terra apta ad suscipienda semina: quod si etiam sit qu\u00e6libet, non tamen eidem agricol\u00e6. Neque vero seminandum est supra petram, neque semen est contumlia afficiendum, quod quidem dux est et princeps generationis, estque substantia, qu\u00e6 simul habet insitas natur\u00e6 rationes. Qu\u00e6 sunt autem secundum naturam rationes, absque ratione pr\u00e6ternaturalibus mandando meatibus, ignominia afficere, valde est impium. Videte itaque quomodo sapientissimus Moyses infrugiferam aliquando sationem symbolice repulerit: \u201cNon comedes, inquiens, leporem, nec hy\u00e6nam.\u201d 1492 Non vult homines esse qualitatis eorum participes, neque eis \u00e6qualem gustare libidinem: h\u00e6c enim animalia ad explendum coitum venereum feruntur insano quodam furore. Ac leporem quidem dicunt quotannis multiplicare anum, pro numero annorum, quos vixit, habentem foramina: et ea ratione dum leporis esum prohibet, significat se dehortari puerorum amorem. Hy\u00e6nam autem vicissim singulis annis masculinum sexum mutare in femininum: significare autem non esse illi ad adulteria prorumpendum, qui ab hy\u00e6na abstinet. 1493\nWell, I also agree that the consummately wise Moses confessedly indicates by the prohibition before us, that we must not resemble these animals; but I do not assent to the explanation of what has been symbolically spoken. For nature never can be forced to change. What once has been impressed on it, may not be transformed into the opposite by passion. For passion is not nature, and passion is wont to deface the form, not to cast it into a new shape. Though many birds are said to change with the seasons, both in colour and voice, as the blackbird (\u03ba\u03cc\u03c3\u03c3\u03c5\u03c6\u03bf\u03c2), which becomes yellow from black, and a chatterer from a singing-bird. Similarly also the nightingale changes by turns both its colour and note. But they do not alter their nature itself, so as in the transformation to become female from male. But the new crop of feathers, like new clothes, produces a kind of colouring of the feathers, and a little after it evaporates in the rigour of winter, as a flower when its colour fades. And in like manner the voice itself, injured by the cold, is enfeebled. For, in consequence of the outer skin being thickened by the surrounding air, the arteries about the neck being compressed and filled, press hard on the breath; which being very much confined, emits a stifled sound. When, again, the breath is assimilated to the surrounding air and relaxed in spring, it is freed from its confined condition, and is carried through the dilated, though till then obstructed arteries, it warbles no longer a dying melody, but now gives forth a shrill note; and the yoice p. 260 flows wide, and spring now becomes the song of the voice of birds.\nNequaquam ergo credendum est, hy\u00e6nam unquam mutare naturam: idem enim animal non habet simul ambo pudenda maris et femin\u00e6, sicut nonnulli existimarunt, qui prodigiose hermaphroditos finxerunt, et inter marem et feminam, hanc masculo-feminam naturam innovarunt. Valde autem falluntur, ut qui non animadverterint, quam sit filiorum amans omnium mater et genetrix Natura: quoniam enim hoc animal, hy\u00e6na inquam, est salacissimum, sub cauda ante excrementi meatum, adnatum est ei quoddam carneum tuberculum, feminino pudendo figura persimile. Nullum autem meatum habet h\u00e6c figura carnis, qui in utilem aliquam desinat partem, vel in matricem inquam, vel in rectum intestinum: tantum habet magnam concavitatem, qu\u00e6 inanem excipiat libidinem, quando aversi fuerint meatus, qui in concipiendo fetu occupati sunt. Hoc ipsum autem et masculo et femin\u00e6 hy\u00e6n\u00e6 adnatum est, quod sit insigniter pathica: masculus enim vicissim et agit, et patitur: unde etiam rarissime inveniri potest hy\u00e6na femina: non enim frequenter concipit hoc animal, cum in eis largiter redundet ea, qu\u00e6 pr\u00e6ter naturam est, satio. Hac etiam ratione mihi videtur Plato in Ph\u0153dro, amorem puerorum repellens, eum appellate bestiam, quod frenum mordentes, qui se voluptatibus dedunt, libidinosi, quadrupedum c\u0153unt more, et filios seminare conantur. Impios \u201cautem tradidit Deus,\u201d ut air Apostolus, 1494 \u201cin perturbationes ignomini\u00e6: nam et femin\u00e6eorum mutaverunt naturalem usum in eum, qui est procter naturam: similiter autem et masculi eorum, relicto usu naturali, exarserunt in desiderio sui inter se invicem, masculi in masculos turpitudinem operantes, et mercedem, quam oportuit, erroris sui in se recipientes.\u201d At vero ne libidinosissimis quidem animantibus concessit natura in excrementi meatum semen immittere: urina enim in vesicam excernitur, humefactum alimentum in ventrum, lacryma vero in oculum, sanguis in venas, sordes in aures, mucus in hares defertur: fini autem recti intestini, sedes coh\u00e6ret, per quam excrementa exponuntur. Sola ergo varia in hy\u00e6nis natura, superfluo coitui superfluam hanc partem excogitavit, et ideo est etiam aliquantisper concavum, ut prurientibus partibus inserviat, exinde autem exc\u00e6catur concavitas: non fuit emm res fabricata ad generationem. Hinc nobis manifestum atque adeo in confesso est, vitandos esse cum masculis concubitus, et infrugiferas sationes, et Venerem pr\u00e6posteram, et qu\u00e6 natura coalescere non possunt, androgynorum conjunctiones, ipsam naturam sequentibus, qu\u00e6 id per partium prohibet constitutionem, ut qu\u00e6 masculum non ad semen suscipiendum, sed ad id effundendum fecerit. Jeremias autem, hoc est, per ipsum loquens Spiritus, quando dicit: \u201cSpelunca hy\u00e6n\u00e6 facta est domus mea,\u201d 1495 id quod ex mortuis constabat corporibus detestans alimentum, sapienti allegoria reprehendit cultum simulacrorum: vere enim oportet ab idolis esse puram domum Dei viventis. Rursus Moyses lepore quoque vesci prohibet. Omni enim tempore coit lepus, et salit, assidente femina, earn a tergo aggrediens: est enim ex iis, qu\u00e6 retro insiliunt. Concipit autem singulis mensibus, et superfetat; init autem, et parit; postquam autem peperit, statim a quovis initur lepore (neque enim uno contenta est matrimonio) et rursus concipit, adhuc lactans: habet enim matricem, cui sunt duo sinus, et non unus solus matricis vacuus sinus, est ei sufficiens sedes ad receptaculure coitus (quidquid enim est vacuum, desiderat repleri); verum accidit, ut cure uterum gerunt, altera pars matricis desiderio teneatur et libidine furiat; quocirca fiunt eis superfetationes. A vehementibus ergo appetitionibus, mutuisque congressionibus, et cure pr\u00e6gnantibus feminis conjunctionibus, alternisque initibus, puerorumque stupris, adulteriis et libidine abstinere, hujus nos \u00e6nigmatis adhortata est prohibitio. Idcirco aperte, et non per renigmata Moyses prohibuit, \u201cNon fornicaberis; non m\u0153chaberis; pueris stuprum non inferes,\u201d 1496 inquiens. Logi itaque pr\u00e6scriptum totis viribus observandum, neque quidquam contra leges ullo modo faciendum est, neque mandata sunt infirmanda. Mal\u00e6enim. cupiditati nomen est \u1f55\u03b2\u03c1\u03b9\u03c2, \u201cpetulantia;\u201d et equum cupiditatis, \u201cpetulantem\u201d vocavit Plato, cure legissit, \u201cFacti estis mihi equi furentes in feminas.\u201d 1497 Libidines autem supplicium notum nobis facient illi, qui Sodomam accesserunt, angeli. Li eos, qui probro illos afficere voluerunt, una cum ipsa civitate combusserunt, evidenti hoc indicio ignem, qui est fructus libidinis, describentes. Qu\u00e6enim veteribus acciderunt, sicut ante diximus, ad nos admonendos scripta sunt, ne eisdem teneamur vitiis, et caveamus, ne in p\u0153nas similes incidamus. Oportet autem filios existimare, pueros; uxores autem alienas intueri tanquam proprias filias: voluptates quippe continere, ventrique et iis qu\u00e6 sunt infra ventrem, dominari, est maximi imperii. Si enim ne digitum quidem temere movere permittit sapienti ratio, ut confitentur Stoici, quomodo non multo magis iis, qui sapientiam persequuntur, in eam, qua coitur, particulam dominatus est obtinendus? Atque hac quidem de causa videtur esse nominatum pudendum, quod hac corporis parte magis, quam qualibet alia, cum pudore utendum sit; natura enim sicut alimentis, ita etiam legitimis p. 261 nuptiis, quantum convenit, utile est, et decet, nobis uti permisit: permisit autem appetere liberorum procreationem. Quicumque autem, quod modum excedit, persequuntur, labuntur in eo quod est secundum naturam, per congressus, qui sunt pr\u00e6ter leges, seipsos l\u00e6dentes. Ante omnia enim recte habet, ut nunquam cure adolescentibus perinde ac cum feminis, Veneris utamur consuetudine. Et ideo \u201cnon esse in petris et lapidibus seminandum\u201d dicit, qui a Moyse factus est philosophus, \u201cquoniam nunquam actis radicibus genitalem sit semen naturam suscepturum.\u201d Logos itaque per Moysen appertissime pr\u00e6cepit: \u201cEt cure masculo non dormies feminino concubitu: est enim abominatio.\u201d 1498 Accedit his, quod \u201cab omni quoque arvo feminino esse abstinendum\u201d pr\u00e6terquam a proprio, ex divinis Scripturis colligens pr\u00e6clarus Plato consuluit lege illinc accepta: \u201cEt uxori proximi tui non dabis concubitum seminis, ut polluaris apud ipsam. 1499 Irrita autem sunt et adulterina concubinarum semina. Ne semina, ubi non vis tibi nasci quod seminatum est. Neque ullam omnino tange mulierem, pr\u00e6terquam tuam ipsius uxorem,\u201d ex qua sola tibi licet carnis voluptates percipere ad suscipiendam legitimam successionem. H\u00e6c enim Logo sola sunt legitima. Eis quidem certe, qui divini muneris in producendo opificio sunt participes, semen non est abjiciendum, neque injuria afficiendum, neque tanquam si cornibus semen mandes seminandum est. Hic ipse ergo Moyses cum ipsis quoque prohibet uxoribus congredi, si forte eas detineant purgationes menstru\u00e6. Non enim purgamento corporis genitale semen, et quod mox homo futurum est, polluere est \u00e6quum, nec sordido materi\u00e6 profluvio, et, qu\u00e6 expurgantur, inquinamentis inundare ac obruere; semen autem generationis degenerat, ineptumque redditur, simatricis sulcis privetur. Neque vero ullum unquam induxit veterum Hebr\u00e6orum c\u0153untem cum sua uxore pr\u00e6gnante. Sola enim voluptas, si quis ea etiam utatur in conjugio, est pr\u00e6ter leges, et injusta, eta ratione aliena. Rursus autem Moyses abducit viros a pr\u00e6gnantibus, quousque pepererint. Revera enim matrix sub vesica quidem collocata, super intestinum autem, quod rectum appellatur, posita, extendit collum inter humeros in vesica; et os colli, in quod venit semen, impletum occluditur, illa autem rursus inanis redditur, cum partu purgata fuerit: fructu autem deposito, deinde semen suscipit. Neque vero nobis turpe est ad auditorum utilitatem nominare partes, in quibus fit fetus conceptio, qu\u00e6 quidem Deum fabricari non puduit. Matrix itaque sitiens filiorum procreationem, semen suscipit, probrosumque et vituperandum negat coitum, post sationem ore clauso omnino jam libidinem excludens. Ejus autem appetitiones, qu\u00e6 prius in amicis versabantur complexibus, intro convers\u00e6, in procreatione sobolis occupat\u00e6, operantur una cum Opifice. Nefas est ergo operantem jam naturam adhuc molestia afficere, superflue ad petulantem prorumpendo libidinem. Petulantia autem, qu\u00e6 multa quidem habet nomina, et multas species, cure ad hanc veneream intemperantiam deflexerit, \u03bb\u03b1\u03b3\u03bd\u03b5\u03af\u03b1, id est \u201clascivia,\u201d dicitur; quo nomine significatur libidinosa, publica, et incesta in coitum propensio: qu\u00e6 cum aucta fuerit, magna simul morborum convenit multitudo, obsoniorum desiderium, vinolentia et amor in mulieres; luxus quoque, et simul universarum voluptatum studium; in qu\u00e6 omnia tyrannidem obtinet cupidity. His autem cognat\u00e6 innumerabiles augentur affectiones, ex quibus mores intemperantes ad summum provehuntur. Dicit autem Scriptura: \u201cParantur intemperantibus flagella, et supplicia humeris insipientium:\u201d 1500 vires intemperanti\u00e6, ejusque constantem tolerantiam, vocans \u201chumeros insipientium.\u201d Quocirca, \u201cAmove a servis tuis spes inanes, et indecoras,\u201d inquit, \u201ccupiditates averte a me. Ventris appetitio et coitus ne me apprehendant.\u201d 1501\nLonge ergo sunt arcenda multifaria insidiatorum maleficia; non ad solam enim Cratetis Peram, sed etiam ad nostram civitatem non navigat stultus parasitus, nec scortator libidinosus, qui posteriori delectatur parte: non dolosa meretrix, nec ulla ejusmodi alia voluptatis bellua. Multa ergo nobis per totam vitam seminetur, qu\u00e6 bona sit et honesta, occupatio. In summa ergo, vel jungi matrimonio, vel omnino a matrimonio purum esse oportet; in qu\u00e6 stione enim id versatur, et hoc nobis declaratum est in libro De continentia. Quod si hoc ipsum, an ducenda sit uxor. veniat in considerationem: quomodo libere permittetur, quemadmodum nutrimento, ita etiam coitu semper uti, tanquam re necessaria? Ex eo ergo videri possunt nervi tanquam stamina distrahi, et in vehementi congressus intensione disrumpi. Jam vero offundit etiam caliginem sensibus, et vires enervat. Patet hoc et in animantibus rationis expertibus, et in iis, qu\u00e6 in exercitatione versantur, corporibus; quorum hi quidem, qui abstinent, in certaminibus superant adversarios; illa vero a coitu abducta circumaguntur, et tantum non trahuntur, omnibus viribus et omni impetu tandem quasi enervata. \u201cParvam epilepsiam\u201d dicebat \u201ccoitum\u201d sophista Abderites morbum immedicabilem existimans. Annon enim consequuntur resolutiones, qu\u00e6 exinanitionis ejusque, quod abscedit, magnitudini ascribuntur? \u201chomo enim ex homine nascitur et evellitur.\u201d Vide damni magnitudinem: totus homo per exinanitionem coitus abstrahitur. Dicit enim: Hoc nunc os ex p. 262 ossibus meis, et caro ex came mea.\u201d 1502 Homo ergo tantum exinanitur semine, quantus videtur corpore; est enim generationis initium id, quod recedit: quin etiam conturbat ebullitio materi\u00e6 et compagem corporis labefactat et commovet. Lepide ergo ille, qui interroganti, \u201cQuomodo adhuc se haberet ad res venereas,\u201d respondit: \u201cBona verba, qu\u00e6 so: ego vero lubentissime isthinc, tanquam ab agresti et insano domino, profugi.\u201d Verum concedatur quidem et admittatur matrimonium: vult enim Dominus humanum genus repleri; seal non dicit, Estote libidinosi: nec vos, tanquam ad coitum natos, voluit esse deditos voluptati. Pudore autem nos afficiat P\u00e6dagogus, clamans per Ezechielem: \u201cCircumcidamini fornicationem vestram.\u201d Aliquod tempus ad seminandum opportunum habent quoque rationis expertia animantia. Aliter autem coire, quam ad liberorum procreationem, est facere injuriam natur\u00e6; 1503 qua quidem oportetmagistra, quas prudenter introducit temporis commoditates, diligenter observare, senectutem, inquam, et puerilem \u00e6tatem. His enim nondum concessit, illos autem non vult amplius uxores ducere. Seal non vult homines semper dare operam matrimonio. Matrimonium autem est filiorum procreationis appetitio, non inordinata seminis excretio, qu\u00e6 est et pr\u00e6ter leges eta ratione aliena. Secundum naturam autem nobis vita universa processerit, 1504 si et ab initio cupiditates contineamus, et hominum genus, quod ex divina providentia nascitur, improbis et malitiosis non tollamus artibus: e\u00e6enim, ut fornicatiohem celent, exitialia medicamenta adhibentes, qu\u00e6 prorsus in perniciem ducunt, simul cum fetu omnem humanitatem perdunt. C\u00e6terum, quibus uxores ducere concessum est, iis P\u00e6dagogo opus fuerit, ut non interdiu mystica natur\u00e6 celebrentur orgia, nec ut aliquis ex ecclesia, verbi gratia, aut ex foro mane rediens, galli more c\u0153at, quando orationis, et lectionis, et eorum qu\u00e6 interdiu facere convenit, operum tempus est. Vespere autem oportet post convivium quiescere, et post gratiarum actionem, qu\u00e6 fit Deo pro bonis qu\u00e6 percepimus. Non semper autem concedit tempus natura, ut peragatur congressus matrimonii; est enim eo desiderabilior conjunctio, quo diuturnior. Neque vero noctu, tanquam in tenebris, immodeste sese ac imtemperanter gerere oportet, sed verecundia, ut qu\u00e6 sit lux rationis, in animo est includenda. Nihil enim a Penelope telam texente differemus, si interdiu quidem texamus dogmata temperanti\u00e6; noctu autem ea resolvamus, cum in cubile venerimus. Si enim honestatem exercere oportet, multo magis tu\u00e6 uxori honestas est ostendenda, inhonestas vitando conjunctiones: et quod caste cum proximis verseris, fide dignum e domo adsit testimonium. Non enim potest aliquid honestum ab ea existimari, apud quam honestas in acribus illis non probatur certo quasi testimonio voluptatibus. Benevolentia autem qu\u00e6 pr\u00e6ceps fertur ad congressionem, exiguo tempore floret, et cum corpore consenescit; nonnunquam autem etiam pr\u00e6 senescit, flaccescente jam libidine, quando matrimonialem temperantiam meretrici\u00e6 vitiaverint libidines. Amantium enim corda sunt volucria, amorisque irritamenta exstinguuntur s\u00e6pe p\u0153nitentia; amorque s\u00e6pe vertitur in odium, quando reprehensionera senserit satietas. Impudicorum vero verborum, et turpium figurarum, meretriciorumque osculomm, et hujusmodi lasciviarum nomina ne sunt quidem memoranda, beatum sequentibus Apostolum, qui aperte dicit: \u201cFornicatio autem et omnis immunditia, vel plura habendi cupiditas, ne nominetur quidem in vobis, sicut decet saneros.\u201d 1505 Recte ergo videtur dixisse quispiam: \u201cNulli quidem profuit coitus, recte autem cum eo agitur, quem non l\u00e6serit.\u201d Nam et qui legitimus, est periculosus, nisi quatenus in liberorum procreatione versatur. De eo autem, qui est pr\u00e6ter leges, dicit Scriptura: \u201cMulier meretrix apro similis reputabitur. Qu\u00e6autem viro subjecta est, turris est mortis iis, qui ea utuntur.\u201d Capro, vel apro, meretricis comparavit affectionem. \u201cMortem\u201d autem dixit \u201cqu\u00e6 sitam,\u201d adulterium, quod committitur in meretrice, qu\u00e6 custoditur. \u201cDomum\u201d autem, et \u201curbem,\u201d in qua suam exercent intemperantiam. Quin etiam qu\u00e6 est apud vos p\u0153tica, quodammodo ea exprobrans, scribit:\u2014\n Tecum et adulterium est, tecum coitusque nefandus,\nF\u0153dus, femineusque, urbs pessima, plane impura.\nEcontra autem pudicos admiratur:\u2014\n Quos desiderium tenuit nec turpe cubilis\nAlterius, nec tetra invisaque stupra tulerunt\nUlla unquam maribus.\n1506 For many think such things to be pleasures only which are against nature, such as these sins of theirs. And those who are better than they, know them to be sins, but are overcome by pleasures, and darkness is the veil of their vicious practices. For he violates his marriage adulterously who uses it in a meretricious way, and hears not the voice of the Instructor, crying, \u201cThe man who ascends his bed, who says in his soul, Who seeth me? darkness is around me, and the walls are my covering, and no one sees my sins. Why do I fear lest the Highest will remember?\u201d 1507 Most wretched is such a p. 263 man, dreading men\u2019s eyes alone, and thinking that he will escape the observation of God. \u201cFor he knoweth not,\u201d says the Scripture, \u201cthat brighter ten thousand times than the sun are the eyes of the Most High, which look on all the ways of men, and cast their glance into hidden parts.\u201d Thus again the Instructor threatens them, speaking by Isaiah: \u201cWoe be to those who take counsel in secret, and say, Who seeth us?\u201d 1508 For one may escape the light of sense, but that of the mind it is impossible to escape. For how, says Heraclitus, can one escape the notice of that which never sets? Let us by no means, then, veil our selves with the darkness; for the light dwells in us. \u201cFor the darkness,\u201d it is said, \u201ccomprehendeth it not.\u201d 1509 And the very night itself is illuminated by temperate reason. The thoughts of good men Scripture has named \u201csleepless lamps;\u201d 1510 although for one to attempt even to practice concealment, with reference to what he does, is confessedly to sin. And every one who sins, directly wrongs not so much his neighbour if he commits adultery, as himself, because he has committed adultery, besides making himself worse and less thought of. For he who sins, in the degree in which he sins, becomes worse and is of less estimation than before; and he who has been overcome by base pleasures, has now licentiousness wholly attached to him. Wherefore he who commits fornication is wholly dead to God, and is abandoned by the Word as a dead body by the spirit. For what is holy, as is right, abhors to be polluted. But it is always lawful for the pure to touch the pure. Do not, I pray, put off modesty at the same time that you put off your clothes; because it is never right for the just man to divest himself of continence. For, lo, this mortal shall put on immortality; when the insatiableness of desire, which rushes into licentiousness, being trained to self-restraint, and made free from the love of corruption, shall consign the man to everlasting chastity. \u201cFor in this world they marry and and are given in marriage.\u201d 1511 But having done with the works of the flesh, and having been clothed with immortality, the flesh itself being pure, we pursue after that which is according to the measure of the angels.\nThus in the Philebus, Plato, who had been the disciple of the barbarian 1512 philosophy, mystically called those Atheists who destroy and pollute, as far as in them lies, the Deity dwelling in them\u2014that is, the Logos\u2014by association with their vices. Those, therefore, who are consecrated to God must never live mortally (\u03b8\u03bd\u03b7\u03c4\u1ff6\u03c2). \u201cNor,\u201d as Paul says, \u201cis it meet to make the members of Christ the members of an harlot; nor must the temple of God be made the temple of base affections.\u201d 1513 Remember the four and twenty thousand that were rejected for fornication. 1514 But the experiences of those who have committed fornication, as I have already said, are types which correct our lusts. Moreover, the P\u00e6dagogue warns us most distinctly: \u201cGo not after thy lusts, and abstain from thine appetites; 1515 for wine and women will remove the wise; and he that cleaves to harlots will become more daring. Corruption and the worm shall inherit him, and he shall be held up as public example to greater shame.\u201d 1516 And again\u2014for he wearies not of doing good\u2014\u201cHe who averts his eyes from pleasure crowns his life.\u201d\nNon est ergo justum vinci a rebus venereis, nec libidinibus stolide inhiare, nec a ratione alienis appetitionibus moveri, nec desiderare pollui. Ei autem soli, qui uxorem duxit, ut qui tunc sit agricola, serere permissum est; quando tempus sementem admittit. Adversus aliam autem intemperantiam, optimum quidem est medicamentum, ratio. 1517 Fert etiam auxilium penuria satietatis, per quam accens\u00e6 libidines prosiliunt ad voluptates.\nFor obvious reasons, we have given the greater part of this chapter in the Latin version. [Much of this chapter requires this sacrifice to a proper verecundia; but the learned translators have possibly been to cautious, erring, however, on the right side of the question.]\n259:1490\n[For the substance of this chapter, see Kaye, p. 84.]\n259:1491 259:1492 259:1493\n[He lays down the law, that marriage was instituted for the one result of replenishing the earth; and he thinks certain unclean animals of the Mosaic system to be types of the sensuality which is not less forbidden to the married than to others.]\n260:1494 260:1495\nJer. xii. 9. [The empirical science of the day is here enlarged upon, by Clement, for he cannot forbear to make lust detestable by a natural parable of the foul hy\u00e6na.]\n260:1496 260:1497 261:1498 261:1499 261:1500 261:1501 262:1502 262:1503\n[Tamen possunt senes et steriles matrimonium sanctum contrahere, et de re conjugali aliter docet Lanctantius de natur\u00e2 singulari mulierum argute disserens: q. v. in libro ejus de vero cultu, vi. cap. 23, p. 280, ed. Basili\u00e6 1521.]\n262:1504\n[Natur\u00e2 duce, sub lege Logi, omnia fidelibus licent non omnia tamen expediunt. Conf Paulum, I., Ad Corinth, vi. 12.]\n262:1505 262:1506\n[He has argued powerfully on the delicacy and refinement which should be observed in Christian marriage, to which Lactantius in the next age will be found attributing the glory of chastity, as really as to a pure celibacy. He now continues the argument in a form which our translators do not scruple to English.]\n262:1507\nSir. 23:18, 19.\n263:1508 263:1509 263:1510\nWisd. vii. 10 is probably referred to.\n263:1511 263:1512 263:1513 263:1514\n[1 Cor. x. 8; Num. xxv. 1-9. Clement says twenty-four thousand, with the Old Testament, but St. Paul says twenty-three thousand; on which, ad locum, see Speaker\u2019s Commentary.]\n263:1515 263:1516 263:1517\n[Right reason is the best remedy against all excesses, argues our author, but always subject to the express law of the Gospel.]","title":"Ante-Nicene Fathers, Vol II: CLEMENT OF ALEXANDRIA: Chapter X.","type":"page"}