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ANF Pseudo-Clementine The Recognitions of Clement
“What reason also is employed in the intestines, which are arranged in long circular windings, that they may gradually carry off the refuse of the food, so as neither to render places suddenly empty, and so as not to be hindered by the food that is taken afterwards! But they are made like a membrane, that the parts that are outside of them may gradually receive moisture, which if it were poured out suddenly would empty the internal parts; and not hindered by a thick skin, which would render the outside dry, and disturb the whole fabric of man with distressing thirst.
“Moreover, the female form, and the cavity of the womb, most suitable for receiving, and cherishing, and vivifying the germ, who does not believe that it has been made as it is by reason and foresight?—because in that part alone of her body the female differs from the male, in which the fœtus being placed, is kept and cherished. And again the male differs from the female only in that part of his body in which is the power of injecting seed and propagating mankind. And in this there is a great proof of providence, from the necessary difference of members; but more in this, where, under a likeness of form there is found to be diversity of use and variety of office. For males and females equally have teats, but only those of the female are filled with milk; that, as soon as they have brought forth, the infant may find nourishment suited to him. But if we see the members in man arranged with such method, that in all the rest there is seen to be similarity of form, and a difference only in those in which their use requires a difference, and we neither see anything superfluous nor anything wanting in man, nor in woman anything deficient or in excess, who will not, from all these things, acknowledge the operation of reason, and the wisdom of the Creator?
“With this agrees also the reasonable difference of other animals, and each one being suited to its own use and service. This also is testified by the variety of trees and the diversity of herbs, varying both in form and in juices. This also is asserted by the change of seasons, distinguished into four periods, and the circle closing the year with certain hours, days, months, and not deviating from the appointed reckoning by a single hour. Hence, in short, the age of the world itself is reckoned by a certain and fixed account, and a definite number of years.
“But you will say, When was the world made? And why so late? This you might have objected, though it had been made sooner. For you might say, Why not also before this? And so, going back through unmeasured ages, you might still ask, And why not sooner? But we are not now discussing this, why it was not made sooner; but whether it was made at all. For if it is manifest that it was made, it is necessarily the work of a powerful and supreme Artificer; and if this is evident, it must be left to the choice and judgment of the wise Artificer when He should please to make it; unless indeed you think that all this wisdom, which has constructed the immense fabric of the world, and has given to the several objects their forms and kinds, assigning to them a habit not only in accordance with beauty, but also most convenient and necessary for their future uses,—unless, I say, you think that this alone has escaped it, that it should choose a convenient season for so magnificent a work of creation. He has doubtless a certain reason and evident causes why, and when, and how He made the world; but it were not proper that these should be disclosed to those who are reluctant to inquire into and understand the things which are placed before their eyes, and which testify of His providence. For those things which are kept in secret, and are hidden within the senses of Wisdom, as in a royal treasury, are laid open to none but those who have learned of Him, with whom these things are sealed and laid up. It is God, therefore, who made all things, and Himself was made by none. But those who speak of nature instead of God, and declare that all things were made by nature, do not perceive the mistake of the name which they use. For if they think that nature is irrational, it is most foolish to suppose that a rational creature can proceed from an irrational creator. But if it is Reason—that is, Logos[817]—by which it appears that all things were made, they change the name without purpose, when they make statements concerning the reason of the Creator. If you have anything to say to these things, my father, say on.”
When Niceta had thus spoken, the old man answered: “You indeed, my son, have conducted your argument wisely and vigorously; so much so, that I do not think the subject of providence could be better treated. But as it is now late, I wish to say some things to-morrow in answer to what you have argued; and if on these you can satisfy me, I shall confess myself a debtor to your favour.” And when the old man said this, Peter rose up. Then one of those present, a chief man of the Laodiceans, requested of Peter and us that he might give the old man other clothes instead of the mean and torn ones that he wore.[818] This man Peter and we embraced; and praising him for his honourable and excellent intention, said: “We are not so foolish and impious as not to bestow the things which are necessary for bodily uses upon him to whom we have committed so precious words; and we hope that he will willingly receive them, as a father from his sons, and also we trust that he will share with us our house and our living.” While we said this, and that chief man of the city strove to take the old man away from us with the greatest urgency and with many blandishments, while we the more eagerly strove to keep him with us, all the people cried out that it should rather be done as the old man himself pleased; and when silence was obtained, the old man, with an oath, said: “To-day I shall stay with no one, nor take anything from any one, lest the choice of the one should prove the sorrow of the other; afterwards these things may be, if so it seem right.”
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