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# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VII/Chapter 11

Chapter XI.
How the devil was forced by many reasons to the view that Christ was God.
Finally as for the devil himself, when he was tempting Him with every show of allurements, and every art of his wickedness, what was it that in his ignorance he suspected, or wanted to find out by tempting Him? Or what so greatly moved him, that he sought God under the humble form of man? Had he learned that by previous proofs? Or had he known of anyone who came as God in man’s body? Most certainly not. But it was by the mighty evidence of signs, by mighty results of actions, by the words of the Truth Himself that he was driven to suspect and examine into this matter: inasmuch as he had already once heard from John: “Behold the Lamb of God, behold Him who taketh away the sin of the world.” And again from the same person: “I have need to be baptized of Thee, and comest Thou to me?” The dove also which came down from heaven and stopped over the Lord’s head had made itself a clear and open proof of a God who declared Himself. The voice too which was sent from God not in riddles or figures had moved him, when it said: “Thou art My beloved Son, in Thee I am well pleased.” And though he saw a man outwardly in Jesus, yet he was searching for the Son of God, when he said: “If Thou art the Son of God, command that these stones be made bread.” Did the contemplation of the man drive away the devil’s suspicions of His Divinity, so that owing to the fact that he saw a man, he did not believe that He could be God? Most certainly not. But what does he say? “If Thou art the Son of God, command that these stones be made bread.” Certainly he had no doubt about the possibility of that, the existence of which he was examining into. His anxiety was about its truth. There was no security as to its impossibility.

## Footnotes

* ↑ S. John i. 29.
* ↑ S. Matt. iii. 14.
* ↑ S. Matt. iii. 17.
* ↑ S. Luke iv. 3.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VI/Chapter 4

Chapter IV.
How the Creed has authority Divine as well as human.
You see then that the Creed has the authority of God: for “a short word will the Lord make upon the earth.” But perhaps you want the authority of men: nor is that wanting, for God made it by means of men. For as He fashioned the whole body of the sacred Scriptures by means of the patriarchs and more particularly his own prophets, so He formed the Creed by means of His apostles and priests. And whatever He enlarged on in these (in Scripture) with copious and abundant material, He here embraced in a most complete and compendious form by means of His own servants. There is nothing wanting then in the Creed; because as it was formed from the Scriptures of God by the apostles of God, it has in it all the authority it can possibly have, whether of men or of God: Although too that which was made by men, must be accounted God’s work, for we should not look on it so much as their work, by whose instrumentality it was made, but rather as His, who was the actual maker. “I believe,” then, says the Creed, “in one true and only God, the Father Almighty, Maker of all things visible and invisible; and in one Lord Jesus Christ, His only begotten Son and the first-born of every creature; Begotten of Him before all worlds, and not made; Very God of Very God, being of one substance with the Father; by whom both the worlds were framed and all things were made; who for us came, and was born of the Virgin Mary; and was crucified under Pontius Pilate, and was buried. And the third day He rose again according to the Scriptures; and ascended into heaven: and shall come again to judge the quick and the dead,” etc.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VI/Chapter 7

Chapter VII.
He continues the same line of argument drawn from the Creed of Antioch.
But there follows in the Creed: “Very God of Very God; Being of one substance with the Father; by whom both the worlds were framed, and all things were made.” And when you said all this, remember that you said it all of the Lord Jesus Christ. For you find stated in the Creed: that you believe in the Lord Jesus Christ, the only begotten Son of God, and the first-born of every creature: and after this and other clauses: “Very God of Very God, Being of one substance with the Father; by whom also the worlds were framed.” How then can the same Person be God and not God; God and a statue; God and an instrument? These do not harmonize, you heretic, in any one Person, nor do they fit together, so that you can, when you like, call Him God; and when you like, consider the same Person a creation. You said in the Creed, “Very God.” Now you say: “a mere man.” How can these things fit together and harmonize so that one and the same Person may be the greatest Power, and utter weakness: the Highest glory, and mere mortality? These things do not meet together in one and the same Lord. So that severing Him for worship and for degradation, on one side, you may do Him honour as you like, and on the other, you may injure Him as you like. You said in the Creed when you received the Sacrament of true Salvation: “the Lord Jesus Christ, Very God of Very God, Being of one substance with the Father, Creator of the worlds, Maker of all things.” Where are you alas! Where is your former self? Where is that faith of yours? Where that confession? How have you fallen back and become a monstrosity and a prodigy? What folly, what madness was your ruin? You turned the God of all power and might into inanimate material and a lifeless creation: Your faith has certainly grown in time, in age, and in the priesthood. You are worse as an old man than formerly as a child: worse now as a veteran than as a tyro: worse as a Bishop than you were as a novice: nor were you ever a learner after you had begun to be a teacher.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VII

Book VII.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book IV/Chapter 10

Chapter X.—The Bishops of Rome and of Alexandria during the Reign of Antoninus.
Adrian having died after a reign of twenty-one years, was succeeded in the government of the Romans by Antoninus, called the Pious. In the first year of his reign Telesphorus died in the eleventh year of his episcopate, and Hyginus became bishop of Rome. Irenæus records that Telesphorus’ death was made glorious by martyrdom, and in the same connection he states that in the time of the above-mentioned Roman bishop Hyginus, Valentinus, the founder of a sect of his own, and Cerdon, the author of Marcion’s error, were both well known at Rome. He writes as follows:

## Footnotes

* ↑ Hadrian reigned from Aug. 8, 117, to July 10, 138 a.d.
* ↑ On Telesphorus, see above, chap. 5, note 13. The date given here by Eusebius (138–139 a.d.) is probably (as remarked there) at least a year too late.
* ↑ We know very little about Hyginus. His dates can be fixed with tolerable certainty as 137–141, the duration of his episcopate being four years, as Eusebius states in the next chapter. See Lipsius’ Chron. d. röm. Bischöfe, p. 169 and 263. The Roman martyrologies make him a martyr, but this means nothing, as the early bishops of Rome almost without exception are called martyrs by these documents. The forged decretals ascribe to him the introduction of a number of ecclesiastical rites.
* ↑ In his Adv. Hær. III. 3. 3. The testimony of Irenæus rests upon Roman tradition at this point, and is undoubtedly reliable. Telesphorus is the first Roman bishop whom we know to have suffered martyrdom, although the Roman Catholic Church celebrates as martyrs all the so-called popes down to the fourth century.
* ↑ On Valentinus, Cerdon, and Marcion, see the next chapter.
* ↑ Irenæus, Adv. Hær. III. 4. 3.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XII/Chapter 8

Chapter 8.—Turning Aside from the Image of God.
13. A common nature, therefore, is recognized in their minds, but in their bodies a division of that one mind itself is figured. As we ascend, then, by certain steps of thought within, along the succession of the parts of the mind, there where something first meets us which is not common to ourselves with the beasts reason begins, so that here the inner man can now be recognized. And if this inner man himself, through that reason to which the administering of things temporal has been delegated, slips on too far by over-much progress into outward things, that which is his head moreover consenting, that is, the (so to call it) masculine part which presides in the watch-tower of counsel not restraining or bridling it: then he waxeth old because of all his enemies, viz. the demons with their prince the devil, who are envious of virtue; and that vision of eternal things is withdrawn also from the head himself, eating with his spouse that which was forbidden, so that the light of his eyes is gone from him; and so both being naked from that enlightenment of truth, and with the eyes of their conscience opened to behold how they were left shameful and unseemly, like the leaves of sweet fruits, but without the fruits themselves, they so weave together good words without the fruit of good works, as while living wickedly to cover over their disgrace as it were by speaking well.

## Footnotes

* ↑ Ps. vi. 7
* ↑ Ps. xxxviii. 10
* ↑ Gen. iii. 4
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XII/Chapter 9

Chapter 9.—The Same Argument is Continued.
14. For the soul loving its own power, slips onwards from the whole which is common, to a part, which belongs especially to itself. And that apostatizing pride, which is called “the beginning of sin,” whereas it might have been most excellently governed by the laws of God, if it had followed Him as its ruler in the universal creature, by seeking something more than the whole, and struggling to govern this by a law of its own, is thrust on, since nothing is more than the whole, into caring for a part; and thus by lusting after something more, is made less; whence also covetousness is called “the root of all evil.” And it administers that whole, wherein it strives to do something of its own against the laws by which the whole is governed, by its own body, which it possesses only in part; and so being delighted by corporeal forms and motions, because it has not the things themselves within itself, and because it is wrapped up in their images, which it has fixed in the memory, and is foully polluted by fornication of the phantasy, while it refers all its functions to those ends, for which it curiously seeks corporeal and temporal things through the senses of the body, either it affects with swelling arrogance to be more excellent than other souls that are given up to the corporeal senses, or it is plunged into a foul whirlpool of carnal pleasure.

## Footnotes

* ↑ Ecclus. x. 15
* ↑ 1 Tim. vi. 10
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XIII

Book XIII.
The inquiry is prosecuted respecting knowledge, in which, as distinguished from wisdom, Augustin had begun in the former book to look for a kind of trinity. And occasion is taken of commending Christian faith, and of explaining how the faith of believers is one and common. Next, that all desire blessedness, yet that all have not the faith whereby we arrive at blessedness; and that this faith is defined in Christ, who in the flesh rose from the dead; and that no one is set free from the dominion of the devil through forgiveness of sins, save through Him. It is shown also at length that it was needful that the devil should be conquered by Christ, not by power, but by righteousness. Finally, that when the words of this faith are committed to memory, there is in the mind a kind of trinity, since there are, first, in the memory the sounds of the words, and this even when the man is not thinking of them; and next, the mind’s eye of his recollection is formed thereupon when he thinks of them; and, lastly, the will, when he so thinks and remembers, combines both.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XIII/Chapter 11

Chapter 11.—A Difficulty, How We are Justitified in the Blood of the Son of God.
15. But what is meant by “justified in His blood?” What power is there in this blood, I beseech you, that they who believe should be justified in it? And what is meant by “being reconciled by the death of His Son?” Was it indeed so, that when God the Father was wroth with us, He saw the death of His Son for us, and was appeased towards us? Was then His Son already so far appeased towards us, that He even deigned to die for us; while the Father was still so far wroth, that except His Son died for us, He would not be appeased? And what, then, is that which the same teacher of the Gentiles himself says in another place: “What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all; how has He not with Him also freely given us all things?” Pray, unless the Father had been already appeased, would He have delivered up His own Son, not sparing Him for us? Does not this opinion seem to be as it were contrary to that? In the one, the Son dies for us, and the Father is reconciled to us by His death; in the other, as though the Father first loved us, He Himself on our account does not spare the Son, He Himself for us delivers Him up to death. But I see that the Father loved us also before, not only before the Son died for us, but before He created the world; the apostle himself being witness, who says, “According as He hath chosen us in Him before the foundation of the world.” Nor was the Son delivered up for us as it were unwillingly, the Father Himself not sparing Him; for it is said also concerning Him, “Who loved me, and delivered up Himself for me.” Therefore together both the Father and the Son, and the Spirit of both, work all things equally and harmoniously; yet we are justified in the blood of Christ, and we are reconciled to God by the death of His Son. And I will explain, as I shall be able, here also, how this was done, as much as may seem sufficient.

## Footnotes

* ↑ Rom. viii. 31, 32
* ↑ Eph. i. 4
* ↑ Gal. ii. 20
# My Father’s Chair (1911)

First published in A School History of England (1911) as "My Father’s Chair".
Layout 2
My Father’s Chair.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1936, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 87 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# My Father As I Recall Him

MY FATHER AS I RECALL HIM.
BY
MAMIE DICKENS.
THE
ROXBURGHE PRESS,
FIFTEEN, VICTORIA STREET,
WESTMINSTER.
​The pages of this little book were in type and about to be sent for correction to my sister—who had been for some months in very delicate health—when she suddenly became still more gravely ill. The hand which had traced the words of love and veneration dedicated to our father's memory grew too feeble to hold a pen, and before the proofs of her little volume could be submitted to her for revision, my dear sister died.
K.P.
Page.
Seeing "Gad's Hill" as a child.—His domestic side and home love.—His love of children.—His neatness and punctuality.—At the table, and as host.—The original of "Little Nell."
Buying Christmas presents.—In the dance.—The merriest of them all.—As a conjurer.—Christmas at "Gad's Hill."—Our Christmas dinners.—A New Year's Eve frolic.—New Year on the Green.—Twelfth Night festivities.
My father at his work.—Rooms in which he wrote.—Love for his child characters.—Genius for character drawing.—Nicholas Nickleby.—His writing hours.—His only amanuensis.—"Pickwick" and "Boz."—Death of Mr. Thackeray.
Fondness for Athletic Sports.—His love of bathing.—His study of the raven.—Calling the doctor in.—My father with our dogs.—The cats of "Gad's Hill."—"Bumble" and "Mrs. Bouncer."—A strange friendship.
Interest in London birds.—Our pet bird "Dick."—Devotion of his dogs.—Decision to visit America.—His arrival in New York.—Comments on American courtesies.—Farewell public appearances.
Last words spoken in public.—A railroad accident in 1865.—At home after his American visit.—"Improvements" at "Gad's Hill."—At "Gad's Hill" once more.—The closing day of his life.—Burial at Westminster.
LIST OF ILLUSTRATIONS.
| Charles Dickens | Frontispiece |
| Mamie Dickens | Facing Dedication |
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Nature and Grace/Argument

A Treatise on nature and grace, against pelagius;
by aurelius augustin, bishop of hippo;
Contained in One Book, addressed to timasius and jacobus.
written in the year of our lord 415.
He begins with a statement of what is to be investigated concerning nature and grace; he shows that nature, as propagated from the flesh of the sinful Adam, being no longer what God made it at first,—faultless and sound,—requires the aid of grace, in order that it may be redeemed from the wrath of God and regulated for the perfection of righteousness: that the penal fault of nature leads to a most righteous retribution: whilst grace itself is not rendered to any deserts of ours, but is given gratuitously; and they who are not delivered by it are justly condemned. He afterwards refutes, with answers on every several point, a work by Pelagius, who supports this self-same nature in opposition to grace; among other things especially, in his desire to recommend the opinion that a man can live without sin, he contended that nature had not been weakened and changed by sin; for, otherwise, the matter of sin (which he thinks absurd) would be its punishment, if the sinner were weakened to such a degree that he committed more sin. He goes on to enumerate sundry righteous men both of the Old and of the New Testaments: deeming these to have been free from sin, he alleged the possibility of not sinning to be inherent in man; and this he attributed to God’s grace, on the ground that God is the author of that nature in which is inseparably inherent this possibility of avoiding sin. Towards the end of this treatise there is an examination of sundry extracts from old writers, which Pelagius adduced in support of his views, and expressly from Hilary, Ambrose, and even Augustin himself.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Nature and Grace/Chapter 1

Chapter 1 [I.]—The Occasion of Publishing This Work; What God’s Righteousness is.
The book which you sent to me, my beloved sons, Timasius and Jacobus, I have read through hastily, but not indifferently, omitting only the few points which are plain enough to everybody; and I saw in it a man inflamed with most ardent zeal against those, who, when in their sins they ought to censure human will, are more forward in accusing the nature of men, and thereby endeavour to excuse themselves. He shows too great a fire against this evil, which even authors of secular literature have severely censured with the exclamation: “The human race falsely complains of its own nature!” This same sentiment your author also has strongly insisted upon, with all the powers of his talent. I fear, however, that he will chiefly help those “who have a zeal for God, but not according to knowledge,” who, “being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God.” Now, what the righteousness of God is, which is spoken of here, he immediately afterwards explains by adding: “For Christ is the end of the law for righteousness to every one that believeth.” This righteousness of God, therefore, lies not in the commandment of the law, which excites fear, but in the aid afforded by the grace of Christ, to which alone the fear of the law, as of a schoolmaster, usefully conducts. Now, the man who understands this understands why he is a Christian. For “If righteousness came by the law, then Christ is dead in vain.” If, however He did not die in vain, in Him only is the ungodly man justified, and to him, on believing in Him who justifies the ungodly, faith is reckoned for righteousness. For all men have sinned and come short of the glory of God, being justified freely by His blood. But all those who do not think themselves to belong to the “all who have sinned and fall short of the glory of God,” have of course no need to become Christians, because “they that be whole need not a physician, but they that are sick;” whence it is, that He came not to call the righteous, but sinners to repentance.

## Footnotes

* ↑ See Sallust’s Prologue to his Jugurtha.
* ↑ Rom. x. 2, 3.
* ↑ Rom. x. 4.
* ↑ Gal. iii. 24.
* ↑ Gal. ii. 21.
* ↑ Rom. iv. 5.
* ↑ Rom. iii. 23, 24.
* ↑ Matt. ix. 12.
* ↑ Matt. ix. 13.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Nature and Grace
## Contents

* Title Page
* Extract from Augustin's Retractations
* Note on the Following Work
* Argument
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
* Chapter 35
* Chapter 36
* Chapter 37
* Chapter 38
* Chapter 39
* Chapter 40
* Chapter 41
* Chapter 42
* Chapter 43
* Chapter 44
* Chapter 45
* Chapter 46
* Chapter 47
* Chapter 48
* Chapter 49
* Chapter 50
* Chapter 51
* Chapter 52
* Chapter 53
* Chapter 54
* Chapter 55
* Chapter 56
* Chapter 57
* Chapter 58
* Chapter 59
* Chapter 60
* Chapter 61
* Chapter 62
* Chapter 63
* Chapter 64
* Chapter 65
* Chapter 66
* Chapter 67
* Chapter 68
* Chapter 69
* Chapter 70
* Chapter 71
* Chapter 72
* Chapter 73
* Chapter 74
* Chapter 75
* Chapter 76
* Chapter 77
* Chapter 78
* Chapter 79
* Chapter 80
* Chapter 81
* Chapter 82
* Chapter 83
* Chapter 84