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# Neglect

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* Neglect, poem by Robert Herrick
* Neglect, poem by Letitia Elizabeth Landon
# Negre v. Larsen

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## Dissenting Opinion

    Black
United States Supreme Court
394 U.S. 968
Negre v. Larsen
[969] the Armed Forces when they are seeking to exhaust their military administrative remedies. Moreover, when military administrative remedies are exhausted can a federal court maintain the status quo while it determines the merits? That is to § y, can a federal court "in aid of" its jurisdiction, 28 U.S.C. § 1651, keep a member of the Armed Services, from being spirited out of the country? Some lower courts have granted interim relief pending exhaustion of military administrative remedies. Schwartz v. Covington, 9 Cir., 341 F.2d 537. Cf. Nelson v. Miller, 3 Cir., 373 F.2d 474. Army Regulation 15-185 ¶ 9 (Jan. 8, 1962) provides "The application to the Board for correction of a record will not operate as a stay of any proceedings being taken with respect to the person involved." While that gives the Army a directive, it is of no significance in resolving the "in aid of" question under 28 U.S.C. § 1651. This question is, in my mind, so substantial that it warrants issuance of the stay. Teague v. Regional Commissioner of Customs Region II [89SCt1457,394US977,22LEd2d756] 89 S.Ct. 1457 394 U.S. 977 22 L.Ed.2d 756 Walter D. TEAGUE, III, et al., petitioners, v. REGIONAL COMMISSIONER OR CUSTOMS, REGION II, et al.
No. 1061. Supreme Court of the United States
April 21, 1969
Rehearing Denied May 26, 1969. See 395 U.S. 930, 89 S.Ct. 1768.
Henry Winestine, Osmond K. Fraenkel, Melvin L. Wulf and Alan H. Levine, for petitioners.
Solicitor General Griswold, for respondents.
Petition for writ of certiorari to the United States Court of Appeals for the Second Circuit.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Negative Love

I NEVER stoop'd so low, as they Which on an eye, cheek, lip, can prey; Seldom to them which soar no higher Than virtue, or the mind to admire. For sense and understanding may Know what gives fuel to their fire; My love, though silly, is more brave; For may I miss, whene'er I crave, If I know yet what I would have.
If that be simply perfectest, Which can by no way be express'd But negatives, my love is so. To all, which all love, I say no. If any who deciphers best, What we know not—ourselves—can know, Let him teach me that nothing. This As yet my ease and comfort is, Though I speed not, I cannot miss.
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
# Negation

Section VII of Lettres d'un Soldat
Hi! The creator too is blind, Struggling toward his harmonious whole, Rejecting intermediate parts, Horrors and falsities and wrongs; Incapable master of all force, Too vague idealist, overwhelmed By an afflatus that persists. For this, then, we endure brief lives, The evanescent symmetries From that meticulous potter's thumb.
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 1955, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 68 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
# Negaraku

Negaraku is the national anthem of Malaysia

## Lyrics

Negaraku
    Negaraku
    Tanah tumpahnya darahku
    Rakyat hidup bersatu dan maju
    Rahmat bahgia Tuhan kurniakan
    Raja kita selamat bertakhta
    Rahmat bahgia Tuhan kurniakan
    Raja kita selamat bertakhta

## Translation

My Country
    My Country
    The Land On Which My Blood Is Spilt
    The People Live United And Progressive
    In Happiness Bestowed by God
    Our King, May You Reign In Peace,
    In Happiness Bestowed by God,
    Our King, May You Reign In Peace
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 11

Chapter 11 [VI.]—The Purpose of the Pelagians in Praising the Innocence of Conjugal Intercourse.
Yet what it is they wish, what they purpose, to what result they are striving to bring the matter, the words that are added by that writer declare, when he asserts that I say, “that therefore they who are born innocent are guilty, and that it is the work of the devil, not of God, that they are born of this diabolical intercourse.” Since, therefore, I neither say that this intercourse of husband and wife is diabolical, especially in the case of believers, which is effected for the sake of generating children who are afterwards to be regenerated; nor that any men are made by the devil, but, in so far as they are men, by God; and nevertheless that even of believing husband and wife are born guilty persons (as if a wild olive were produced from an olive), on account of original sin, and on this account they are under the devil unless they are born again in Christ, because the devil is the author of the fault, not of the nature: what, on the other hand, are they labouring to bring about who say that infants inherit no original sin, and therefore are not under the devil, except that that grace of God in infants may be made of no effect, by which He has plucked us out, as the apostle says, from the power of darkness, and has translated us into the kingdom of the Son of His love? [VII.] When, indeed, they deny that infants are in the power of darkness even before the help of the Lord the deliverer, they are in such wise praising in them the Creator’s work as to destroy the mercy of the Redeemer. And because I confess this both in grown-up people and in infants, he says that this is without any ambiguity Manicheism, although it is the most ancient catholic dogma by which the new heretical dogma of these men is overturned.

## Footnotes

* ↑ On Marriage and Concupiscence, i. 37.
* ↑ 1 Cor. i. 13.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 12

Chapter 12.—The Fourth Calumny,—That the Saints of the Old Testament are Said to Be Not Free from Sins.
“They say,” says he, “that the saints in the Old Testament were not without sins,—that is that they were not free from crimes even by amendment, but they were seized by death in their guilt.” Nay, I say that either before the law, or in the time of the Old Testament, they were freed from sins,—not by their own power, because “cursed is every one that hath put his hope in man,” and without any doubt those are under this curse whom also the sacred Psalm notifies, “who trust in their own strength;” nor by the old covenant which gendereth to bondage, although it was divinely given by the grace of a sure dispensation; nor by that law itself, holy and just and good as it was, where it is written, “Thou shalt not covet,” since it was not given as being able to give life, but it was added for the sake of transgression until the seed should come to whom the promise was made; but I say that they were freed by the blood of the Redeemer Himself, who is the one Mediator of God and man, the man Christ Jesus. But those enemies of the grace of God, which is given to small and great through Jesus Christ our Lord, say that the men of God of old were of a perfect righteousness, lest they should be supposed to have needed the incarnation, the passion, and resurrection of Christ, by belief in whom they were saved.

## Footnotes

* ↑ Jer. xvii. 5.
* ↑ Ps. xlix. 6.
* ↑ Gal. iv. 24.
* ↑ Ex. xx. 7.
* ↑ 1 Tim. ii. 5.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians
## Contents

* Title Page
* Extract from Augustin's Retractations
* Book I
* Book II
* Book III
* Book IV
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 10

Chapter 10—The Third Calumny,—The Assertion that Conjugal Intercourse is Condemned.
“They say also,” says he, “that sexual impulse and the intercourse of married people were devised by the devil, and that therefore those who are born innocent are guilty, and that it is the work of the devil, not of God, that they are born of this diabolical intercourse. And this, without any ambiguity, is Manicheism.” Nay, as I say that marriage was appointed by God for the sake of the ordinance of the begetting of children, so I say that the propagation of children to be begotten could not have taken place without sexual impulse, and without intercourse of husband and wife, even in Paradise, if children were begotten there. But whether such impulse and intercourse would have existed, as is now the case with shameful lust, if no one had sinned, here is the question concerning which I shall argue hereafter, if God will.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 1

Chapter 1.—Introduction: Address to Boniface.
I Had indeed known you by the praise of your renowned fame; and by very numerous and veracious messengers I had learned how full you were of the grace of God, most blessed and venerable Pope Boniface! But after my brother Alypius saw you even in bodily presence; and, having been received by you with all kindness and sincerity, held, at the bidding of affection, conversations with you; and living with you, and, although only for a short time, united with you in earnest affection, poured out to your mind both himself and me; and brought you back to me in his mind:—the more assured was your friendship, the greater became in me the conviction of your holiness. For you, who mind not high things, however loftily you are placed, did not disdain to be a friend of the lowly and to return the love bestowed upon you. For what else is friendship which has its name from no other source than love, and is nowhere faithful but in Christ, in whom alone it can be eternal and happy? Whence, also, having received a greater assurance by means of that brother, through whom I have learned to know you more familiarly, I have ventured to write something to your blessedness concerning those things which at this juncture are claiming by a later stimulus the episcopal care, as far as we are able, to vigilance on behalf of the Lord’s flock.

## Footnotes

* ↑ The Latin words being amicitia (friendship) and amor (love).
# Nicene and Post-Nicene Fathers: Series I/Volume V

See Nicene and Post-Nicene Fathers: Series I for details of authorship.

## Contents

* Title Page
* Credits
* Contents
* Preface to the American Edition
* Introductory Essay
** A Select Bibliography of the Pelagian Controversy
** Introductory Essay
* Dedication of Volume I. Of the Edinburgh Edition
* Dedication of Volume II. Of the Edinburgh Edition
* Preface to Volume I. Of the Edinburgh Edition
* Preface to Volume II. Of the Edinburgh Edition
* On the Merits and Forgiveness of Sins, and on the Baptism of Infants
** Title Page
** Extract from Augustin's Retractations
** Book I
** Book II
** Book III
* On the Spirit and the Letter
* On Nature and Grace
* Concerning Man's Perfection in Righteousness
* On the Proceedings of Pelagius
* On the Grace of Christ, and on Original Sin
** Title Page
** Extract from Augustin's Retractations
** On the Grace of Christ
** On Original Sin
* On Marriage and Concupiscence
** Title Page
** Retractations
** Advertisement to the Reader on the Following Treatise
** A Letter Addressed to the Count Valerius
** Book I
** Book II
* On the Soul and its Origin
** Title Page
** Extract from Augustin's Retractations
** Advertisement to the Reader on the Following Treatise
** Book I
** Book II
** Book III
** Book IV
* Against Two Letters of the Pelagians
** Title Page
** Extract from Augustin's Retractations
** Book I
** Book II
** Book III
** Book IV
* On Grace and Free Will
** Title Page
** Extract from Augustin's Retractations
** Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum
** Abstract
* On Rebuke and Grace
* On the Predestination of the Saints
** Title Page
** Book I
** Book II
* Indexes [not included]
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/Against Two Letters of the Pelagians/Book I

A Treatise against two letters of the pelagians,
by aurelius augustin, bishop of hippo;
In Four Books,
written to boniface, bishop of the roman church, in opposition to two letters of the pelagians, a.d. 420, or a little later
Book I.
Augustin replies to a letter sent by Julian, as it was said, to Rome; and first of all vindicates the catholic doctrine from his calumnies; then discovers and confutes the heretical sense of the Pelagians hidden in that profession of faith which the author of the letter opposed to the catholics.

## 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
* Chapter 32
* Chapter 33
* Chapter 34
* Chapter 35
* Chapter 36
* Chapter 37
* Chapter 38
* Chapter 39
* Chapter 40
* Chapter 41
* Chapter 42

## Footnotes

* ↑ [When Augustin’s friend Alypius brought to Africa the extracts from Julian’s reply to Augustin’s first book On Marriage and Concupiscence, which were sent by Count Valerius, and which occasioned the writing of his second book on the same subject (see above, pp. 259 and 281), he also brought two letters sent by Pope Boniface; the one ascribed to Julian, and the other to eighteen bishops including Julian, which attacked the catholic faith, and Augustin personally. It was in answer to these that this treatise was written.—W.]
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Two Homilies on Eutropius/Title Page

St. Chrysostom:
two Homilies on eutropius
i. when he had taken refuge in the church. ii. when he had quitted the asylum of the church, and had been taken captive.
translated by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book II/Chapter 6

Chapter 6.—Wherein the Pharisee Sinned When He Thanked God; To God’s Grace Must Be Added the Exertion of Our Own Will.
Let us then drive away from our ears and minds those who say that we ought to accept the determination of our own free will and not pray God to help us not to sin. By such darkness as this even the Pharisee was not blinded; for although he erred in thinking that he needed no addition to his righteousness, and supposed himself to be saturated with abundance of it, he nevertheless gave thanks to God that he was not “like other men, unjust, extortioners, adulterers, or even as the publican; for he fasted twice in the week, he gave tithes of all that he possessed.” He wished, indeed, for no addition to his own righteousness; but yet, by giving thanks to God, he confessed that all he had he had received from Him. Notwithstanding, he was not approved, both because he asked for no further food of righteousness, as if he were already filled, and because he arrogantly preferred himself to the publican, who was hungering and thirsting after righteousness. What, then, is to be said of those who, whilst acknowledging that they have no righteousness, or no fulness thereof, yet imagine that it is to be had from themselves alone, not to be besought from their Creator, in whom is its store and its fountain? And yet this is not a question about prayers alone, as if the energy of our will also should not be strenuously added. God is said to be “our Helper;” but nobody can be helped who does not make some effort of his own accord. For God does not work our salvation in us as if he were working in insensate stones, or in creatures in whom nature has placed neither reason nor will. Why, however, He helps one man, but not another; or why one man so much, and another so much; or why one man in one way, and another in another,—He reserves to Himself according to the method of His own most secret justice, and to the excellency of His power.

## Footnotes

* ↑ Luke xviii. 11, 12.
* ↑ Ps. xl. 17, lxx. 5.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book II/Chapter 7

Chapter 7 [VI.]—Four Questions on the Perfection of Righteousness: (1.) Whether a Man Can Be Without Sin in This Life.
Now those who aver that a man can exist in this life without sin, must not be immediately opposed with incautious rashness; for if we should deny the possibility, we should derogate both from the free will of man, who in his wish desires it, and from the power or mercy of God, who by His help effects it. But it is one question, whether he could exist; and another question, whether he does exist. Again, it is one question, if he does not exist when he could exist, why he does not exist; and another question, whether such a man as had never sinned at all, not only is in existence, but also could ever have existed, or can ever exist. Now, if in the order of this fourfold set of interrogative propositions, I were asked, [1st,] Whether it be possible for a man in this life to be without sin? I should allow the possibility, through the grace of God and the man’s own free will; not doubting that the free will itself is ascribable to God’s grace, in other words, to the gifts of God,—not only as to its existence, but also as to its being good, that is, to its conversion to doing the commandments of God. Thus it is that God’s grace not only shows what ought to be done, but also helps to the possibility of doing what it shows. “What indeed have we that we have not received?” Whence also Jeremiah says: “I know, O Lord, that the way of man is not in himself; it is not in man to walk and direct his steps.” Accordingly, when in the Psalms one says to God, “Thou hast commanded me to keep Thy precepts diligently,” he at once adds not a word of confidence concerning himself but a wish to be able to keep these precepts: “O that my ways,” says he, “were directed to keep Thy statutes! Then should I not be ashamed, when I have respect to all Thy commandments? Now who ever wishes for what he has already so in his own power, that he requires no further help for attaining it? To whom, however, he directs his wish,—not to fortune, or fate, or some one else besides God,—he shows with sufficient clearness in the following words, where he says: “Order my steps in Thy word; and let not any iniquity have dominion over me.” From the thraldom of this execrable dominion they are liberated, to whom the Lord Jesus gave power to become the sons of God. From so horrible a domination were they to be freed, to whom He says, “If the Son shall make you free, then shall ye be free indeed.” From these and many other like testimonies, I cannot doubt that God has laid no impossible command on man; and that, by God’s aid and help, nothing is impossible, by which is wrought what He commands. In this way may a man, if he pleases, be without sin by the assistance of God.

## Footnotes

* ↑ 1 Cor. iv. 7.
* ↑ Jer. x. 23.
* ↑ Ps. cxix. 4.
* ↑ Ps. cxix. 5, 6.
* ↑ Ps. cxix. 133.
* ↑ John i. 12.
* ↑ John viii. 36.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book III

Book III.
In the Shape of a Letter Addressed to the Same Marcellinus.
In which Augustin refutes some errors of Pelagius on the question of the merits of sins and the baptism of infants—being sundry arguments of his which he had interspersed among his expositions of Saint Paul, in opposition to original sin.
To his beloved son Marcellinus, Augustin, bishop and servant of Christ and of the servants of Christ, sendeth greeting in the Lord.

## 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
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book II/Chapter 55

Chapter 55.—To Recover the Righteousness Which Had Been Lost by Sin, Man Has to Struggle, with Abundant Labour and Sorrow.
The flesh which was originally created was not that sinful flesh in which man refused to maintain his righteousness amidst the delights of Paradise, wherefore God determined that sinful flesh should propagate itself after it had sinned, and struggle for the recovery of holiness, in many toils and troubles. Therefore, after Adam was driven out of Paradise, he had to dwell over against Eden,—that is, over against the garden of delights,—to indicate that it is by labours and sorrows, which are the very contraries of delights, that sinful flesh had to be educated, after it had failed amidst its first pleasures to maintain its holiness, previous to its becoming sinful flesh. As therefore our first parents, by their subsequent return to righteous living, by which they are supposed to have been released from the worst penalty of their sentence through the blood of the Lord, were still not deemed worthy to be recalled to Paradise during their life on earth, so in like manner our sinful flesh, even if a man lead a righteous life in it after the remission of his sins, does not deserve to be immediately exempted from that death which it has derived from its propagation of sin.

## Footnotes

* ↑ See also his treatise, De Naturâ et Gratiâ, ch. xxiii.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Merits and Forgiveness of Sins, and on the Baptism of Infants/Book II/Chapter 58

Chapter 58 [XXXVI.]—“Likeness of Sinful Flesh” Implies the Reality.
It is no small concession to the authority and truthfulness of the inspired pages which those persons have made, who, although unwilling to admit openly in their writings that remission of sins is necessary for infants, have yet confessed that they need redemption. Nothing that they have said differs indeed from another word, even that which is derived from Christian instruction. Whilst by those who faithfully read, faithfully hear, and faithfully hold fast the Holy Scriptures, it cannot be doubted that from that flesh, which first became sinful flesh by the choice of sin, and which has been subsequently transmitted to all through successive generations, there has been propagated a sinful flesh, with the single exception of that “likeness of sinful flesh,”—which likeness, however, there could not have been, had there not been also the reality of sinful flesh.

## Footnotes

* ↑ Rom. viii. 3.