OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 28

Chapter 28.—54. Another Saturninus of Abitini said: "If Antichrist can give to any one the grace of Christ, then can heretics also baptize, who are called Antichrists."
55. What if another were to say, If a murderer can give the grace of Christ, then can they also baptize that hate their brethren who are called murderers? For certainly he would seem in a way to speak the truth, and yet they can baptize; in like manner, therefore, can the heretics as well.

## Footnotes

* ↑ Abitini (Avitini) was in ecclesiastical province of Africa Proconsularis. For Saturninus, cp. cc. 15, 16.
* ↑ Conc. Carth. sec. 64.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 3

Chapter 3.—4. Satius of Sicilibba said: "If heretics receive forgiveness of their sins in their own baptism, it is without reason that they come to the Church. For since it is for sins that men are punished in the day of judgment, heretics have nothing to fear in the judgment of Christ if they have obtained remission of their sins."
5. This too might also have been our own judgment; but let its author beware in what spirit it was said. For it is expressed in terms of such import, that I should feel no compunction in consenting and subscribing to it in the same spirit in which I too believe that heretics may indeed have the baptism of Christ, but cannot have the remission of their sins. But he does not say, If heretics baptize or are baptized, but "If heretics," he says, "receive forgiveness of their sins in their own baptism, it is without reason that they come to the Church." For if we were to set in the place of heretics those whom Cyprian knew within the Church as "renouncing the world in words alone and not in deeds," we also might express this same judgment, in just so many words, with the most perfect truth. If those who only seem to be converted receive forgiveness of their sins in their own baptism, it is without reason that they are afterwards led on to a true conversion.  For since it is for sins that men are punished in the day of judgment, "those who renounce the world in words and not in deeds" have nothing to fear in the judgment of Christ if they have obtained remission of their sins. But this reasoning is only made perfect by some such context as is formed by the addition of the words. But they ought to fear the judgment of Christ, and to lose no time in being converted in the truth of their hearts; and, when they have done this, it is certainly not necessary that they should be baptized a second time. It was possible, therefore, for them to receive baptism, and either not to receive remission of their sins, or to be burdened again at once with the load of sins which were forgiven them; and so the same is the case also with the heretics.

## Footnotes

* ↑ Sicilibba was in ecclesiastical province of Zeugitana. In the text of this Council the bishop’s name is Sattius, and the name occurs in Cypr. Epp. lvii., lxvii., lxx.
* ↑ Con. Carth. sec. 39.
# Niagara (Lazarus)

"Niagara" is a sonnet by Emma Lazarus (1849-1887).
Thou art a giant altar, where the Earth Must needs send up her thanks to Him above Who did create her. Nature cometh here To lay its offerings upon thy shrine. The morning and the evening shower down Bright jewels, ---- changeful opals, em'ralds fair. The burning noon sends floods of molten gold, The calm night crowns thee with its host of stars, The moon enfolds thee with her silver veil, And o'er thee e'er is arched the rainbow's span, ---- The gorgeous marriage-ring of Earth and Heaven. While ever from the holy altar grand Ascends the incense of the mist and spray, That mounts to God with thy wild roar of praise.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Niagara (James)

* "Niagara" in The Nation (12–19 October 1871)
    — First publication in any form.
* "Niagara" in Portraits of Places (London: Macmillan & Co., 1883): 364–376.
    — First English book edition.
* "Niagara" in Portraits of Places (Boston: James R. Hopgood & Co., 1884): 364–376.
    — First American book edition.
# Niagara. A Poem

NIAGARA.
NIAGARA,
A Poem.
BY A.M.
NEW-YORK:
J. SEYMOUR, PRINTER, JOHN-STREET.
1822.
* Niagara
* Notes
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
# Niagara. A Poem/Niagara

NIAGARA.
# Ngo-Dinh Diem Birthday Greetings to President Kennedy

The White House Washington
1963 MAY 28 AM 6 29
WN1 67 VIA RCA
SAIGON 1200 MAY 27 1963
THE PRESIDENT
THE WHITE HOUSE WASHINGTONDC
SO 9210 ON THE OCCASION OF YOUR BIRTHDAY ANNIVERSARY I TAKE PLEASURE IN EXTENDING TO YOUR EXCELLENCY MY WARMEST PERSONAL CONGRATULATIONS TOGETHER WITH MY CORDIAL WISHES FOR YOUR GOOD HEALTH AND HAPPINESS AS WELL AS FOR THE CONTINUED PROSPERITY OF THE AMERICAN PEOPLE NGO DINH DIEM PRESIDENT REPUBLIC VIETNAM
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* Works by the governments of the Nguyễn dynasty, French Cochinchina, and French Indochina prior to 2 September 1945. These are "{{PD-Vietnam}}" on different grounds.
Public domainPublic domainfalsefalse
# Niagara

* Search for titles containing or beginning with: "Niagara."
* sister projects: Wikipedia article, travel guide, Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* “Niagara,” a travel essay by Henry James
* “Niagara,” a poem by Emma Lazarus
* “Niagara,” a poem by Nicholas Vachel Lindsay
* “Niagara,” a poem by John Ernest McCann and Francis S. Saltus (1888)
* "Niagara", a poem by Abraham Moore
* "Niagara", versions of a poem by Lydia Sigourney
* "Niagara", a poem together with a descriptive text by Lydia Sigourney
* “Niagara,” a short story by Mark Twain
* “Niagara,” an essay by Eugene Wood
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 12

Chapter 12.—All Good Things are from God Alone.
All these things are so perspicuous, so assured, that if they who introduce another nature which God did not make, were willing to give attention, they would not be filled with so great blasphemies, as that they should place so great good things in supreme evil, and so great evil things in God. For what the truth compels them to acknowledge, namely, that all good things are from God alone, suffices for their correction, if they were willing to give heed, as I said above. Not, therefore, are great good things from one, and small good things from another; but good things great and small are from the supremely good alone, which is God.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 19

Chapter 19.—To Have True Existence is an Exclusive Prerogative of God.
Magnificently and divinely, therefore, our God said to his servant: "I am that I am," and "Thou shalt say to the children of Israel, He who is sent me to you." For He truly is because He is unchangeable. For every change makes what was not, to be: therefore He truly is, who is unchangeable; but all other things that were made by Him have received being from Him each in its own measure. To Him who is highest, therefore nothing can be contrary, save what is not; and consequently as from Him everything that is good has its being, so from Him is everything that by nature exists; since everything that exists by nature is good. Thus every nature is good, and everything good is from God; therefore every nature is from God.

## Footnotes

* ↑ Ex. iii. 14.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 13

Chapter 13.—Individual Good Things, Whether Small or Great, are from God.
Let us, therefore, bring before our minds good things however great, which it is fitting that we attribute to God as their author, and these having been eliminated let us see whether any nature will remain. All life both great and small, all power great and small, all safety great and small, all memory great and small, all virtue great and small, all intellect great and small, all tranquillity great and small, all plenty great and small, all sensation great and small, all light great and small, all suavity great and small, all measure great and small, all beauty great and small, all peace great and small, and whatever other like things may occur, especially such as are found throughout all things, whether spiritual or corporeal, every measure, every form, every order both great and small, are from the Lord God. All which good things whoever should wish to abuse, pays the penalty by divine judgment; but where none of these things shall have been present at all, no nature will remain.

## Footnotes

* ↑ Or sanity, according to another reading.—A.H.N.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 14

Chapter 14.—Small Good Things in Comparison with Greater are Called by Contrary Names.
But in all these things, whatever are small are called by contrary names in comparison with greater things; as in the form of a man because the beauty is greater, the beauty of the ape in comparison with it is called deformity. And the imprudent are deceived, as if the former is good, and the latter evil, nor do they regard in the body of the ape its own fashion, the equality of members on both sides, the agreement of parts, the protection of safety, and other things which it would be tedious to enumerate.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 15

Chapter 15.—In the Body of the Ape the Good of Beauty is Present, Though in a Less Degree.
But that what we have said may be understood, and may satisfy those too slow of comprehension, or that even the pertinacious and those repugnant to the most manifest truth may be compelled to confess what is true, let them be asked, whether corruption can harm the body of an ape? But if it can, so that it may become more hideous, what diminishes but the good of beauty? Whence as long as the nature of the body subsists, so long something will remain. If, accordingly, good having been consumed, nature is consumed, the nature is therefore good. So also we say that slow is contrary to swift, but yet he who does not move at all cannot even be called slow. So we say that a heavy voice is contrary to a sharp voice, or a harsh to a musical; but if you completely remove any kind of voice, there is silence where there is no voice, which silence, nevertheless, for the simple reason that there is no voice, is usually opposed to voice as something contrary thereto.  So also lucid and obscure are called as it were two contrary things, yet even obscure things have something of light, which being absolutely wanting, darkness is the absence of light in the same way in which silence is the absence of voice.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 18

Chapter 18.—Hyle, Which Was Called by the Ancients the Formless Material of Things, is Not an Evil.
For neither is that material, which the ancients called Hyle, to be called an evil. I do not say that which Manichæus with most senseless vanity, not knowing what he says, denominates Hyle, namely, the former of corporeal beings; whence it is rightly said to him, that he introduces another god. For nobody can form and create corporeal beings but God alone; for neither are they created unless there subsist with them measure, form, and order, which I think that now even they themselves confess to be good things, and things that cannot be except from God. But by Hyle I mean a certain material absolutely formless and without quality, whence those qualities that we perceive are formed, as the ancients said. For hence also wood is called in Greek ὕλη, because it is adapted to workmen, not that itself may make anything, but that it is the material of which something may be made. Nor is that Hyle, therefore, to be called an evil which cannot be perceived through any appearance, but can scarcely be thought of through any sort of privation of appearance. For this has also a capacity of forms; for if it cannot receive the form imposed by the workman, neither assuredly may it be called material. Hence if form is some good, whence those who excel in it are called beautiful, as from appearance they are called handsome, even the capacity of form is undoubtedly something good. As because wisdom is a good, no one doubts that to be capable of wisdom is a good. And because every good is from God, no one ought to doubt that even matter, if there is any, has its existence from God alone.

## Footnotes

* ↑ Forma—formosus.
* ↑ Species—speciosus.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 20

Chapter 20.—Pain Only in Good Natures.
But pain which some suppose to be in an especial manner an evil, whether it be in mind or in body, cannot exist except in good natures. For the very fact of resistance in any being leading to pain, involves a refusal not to be what it was, because it was something good; but when a being is compelled to something better, the pain is useful, when to something worse, it is useless. Therefore in the case of the mind, the will resisting a greater power causes pain; in the case of the body, sensation resisting a more powerful body causes pain. But evils without pain are worse: for it is worse to rejoice iniquity than to bewail corruption; yet even such rejoicing cannot exist save from the attainment of inferior good things. But iniquity is the desertion of better things. Likewise in a body, a wound with pain is better than painless putrescence, which is especially called the corruption which the dead flesh of the Lord did not see, that is, did not suffer, as was predicted in prophecy: "Thou shall not suffer Thy Holy one to see corruption." For who denies that He was wounded by the piercing of the nails, and that He was stabbed with the lance? But even what is properly called by men corporeal corruption, that is, putrescence itself, if as yet there is anything left to consume, increases by the diminution of the good. But if corruption shall have absolutely consumed it, so that there is no good, no nature will remain, for there will be nothing that corruption may corrupt; and so there will not even be putrescence, for there will be nowhere at all for it to be.

## Footnotes

* ↑ Ps. xvi. 10.
* ↑ John xix. 18, 34.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 17

Chapter 17.—Nature, in as Far as It is Nature, No Evil.
No nature, therefore, as far as it is nature, is evil; but to each nature there is no evil except to be diminished in respect of good. But if by being diminished it should be consumed so that there is no good, no nature would be left; not only such as the Manichæans introduce, where so great good things are found that their exceeding blindness is wonderful, but such as any one can introduce.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 16

Chapter 16.—Privations in Things are Fittingly Ordered by God.
Yet even these privations of things are so ordered in the universe of nature, that to those wisely considering they not unfittingly have their vicissitudes. For by not illuminating certain places and times, God has also made the darkness as fittingly as the day. For if we by restraining the voice fittingly interpose silence in speaking, how much more does He, as the perfect framer of all things, fittingly make privations of things? Whence also in the hymn of the three children, light and darkness alike praise God, that is, bring forth praise in the hearts of those who well consider.

## Footnotes

* ↑ Dan. iii. 72.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Concerning the Nature of Good/Chapter 2

Chapter 2.—How This May Suffice for Correcting the Manichæans.
But for the sake of those who, not being able to understand that all nature, that is, every spirit and every body, is naturally good, are moved by the iniquity of spirit and the mortality of body, and on this account endeavor to bring in another nature of wicked spirit and mortal body, which God did not make, we determine thus to bring to their understanding what we say can be brought. For they acknowledge that no good thing can exist save from the highest and true God, which also is true and suffices for correcting them, if they are willing to give heed.
# Mrs. Moore's Manuscript

As serialized in Once a Week.
* Part 1
* Part 2
# Mrs. Medwin

* "Mrs. Medwin" in Punch 121 (28 August –18 September 1901):
** "Mrs. Medwin" in Punch 121 (28 August 1901): 160–161.
** "Mrs. Medwin" in Punch 121 (4 September 1901): 178–179.
** "Mrs. Medwin" in Punch 121 (11 September 1901): 196–197.
** "Mrs. Medwin" in Punch 121 (18 September 1901): 214–215.
    — First publication in any form
* "Mrs. Medwin" in The Better Sort (London: Methuen & Co., 1903): 85–104.
    — First English book edition
* "Mrs. Medwin" in The Better Sort (New York: Charles Scribner's Sons, 1903): 116–142.
    — First American book edition
* "Mrs. Medwin" in The Novels and Tales of Henry James 18: 471–506.
    — The "New York Edition", substantially edited by James and now generally regarded as the authoritative text.
* "Mrs. Medwin" in Daisy Miller, Pandora, The Patagonia, and Other Tales (London: Macmillan & Co., 1923): 423–452.
    — Volume 23 of The Novels and Stories of Henry James, the first posthumous collection of James' works; uses the "New York Edition" text.
# Nicene and Post-Nicene Fathers: Series I/Volume VI/Title Page

A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
EDITED BY
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.
IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND AMERICA.
VOLUME VI
ST. AUGUSTIN:
SERMON ON THE MOUNT
HARMONY OF THE GOSPELS
HOMILIES ON THE GOSPELS
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
# Nicene and Post-Nicene Fathers: Series I/Volume VII

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

## Contents

* Title Page
* Preface
* Gospel According to St. John
** Title Page
** 124 lectures and tractates
* First Epistle of John
** Title Page
** Introduction
** The Prologue
** 16 Homilies
* Two Books of Soliloquies
** Title Page
** Preface to Soliloquies
** 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 VII/First Epistle of John
## Contents

* Title Page
* Introduction
* The Prologue
* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
* Part 8
* Part 9
* Part 10
* Part 11
* Part 12
* Part 13
* Part 14
* Part 15
* Part 16
# Nicene and Post-Nicene Fathers: Series I/Volume VII/First Epistle of John/Part 13

Liber de Correptione et Gratia, § 35.
By this grace such is the liberty they receive, that although as long as they live here they have to fight against the lusts of sins, and are overtaken by some sins for which they must daily pray, “Forgive us our debts,” yet they no longer serve the sin which is unto death, of which the apostle John saith, “There is a sin unto death, I do not say that he shall ask for that.” Concerning which sin (since it is not expressed) many different opinions may be formed: but I affirm that sin to be the forsaking until death the “faith which worketh by love.”

## Footnotes

* ↑ So in the Retractations, supra, note b. Si in hac tam scelerata mentis perversitate finierit hanc vitam: “unto death,” in the sense, “until death.”
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Rebuke and Grace/Chapter 2

Chapter 2.—The Catholic Faith Concerning Law, Grace, and Free Will.
Now the Lord Himself not only shows us what evil we should shun, and what good we should do, which is all that the letter of the law is able to effect; but He moreover helps us that we may shun evil and do good, which none can do without the Spirit of grace; and if this be wanting, the law comes in merely to make us guilty and to slay us. It is on this account that the apostle says, “The letter killeth, but the Spirit giveth life.” He, then, who lawfully uses the law learns therein evil and good, and, not trusting in his own strength, flees to grace, by the help of which he may shun evil and do good. But who is there who flees to grace except when “the steps of a man are ordered by the Lord, and He shall determine his way”? And thus also to desire the help of grace is the beginning of grace; of which, says he, “And I said, Now I have begun; this is the change of the right hand of the Most High.” It is to be confessed, therefore, that we have free choice to do both evil and good; but in doing evil every one is free from righteousness and a servant of sin, while in doing good no one can be free, unless he have been made free by Him who said, “If the Son shall make you free, then you shall be free indeed.” Neither is it thus, that when any one has been made free from the dominion of sin, he no longer needs the help of his Deliverer; but rather thus, that hearing from Him, “Without me ye can do nothing,” he himself also says to Him, “Be thou my helper! Forsake me not.” I rejoice that I have found in our brother Florus also this faith, which without doubt is the true and prophetical and apostolical and catholic faith; whence those are the rather to be corrected—whom indeed I now think to have been corrected by the favour of God—who did not understand him.

## Footnotes

* ↑ Ps. xxxvii. 27.
* ↑ 2 Cor. iii. 6.
* ↑ Ps. xxxvii. 23.
* ↑ Ps. lxxvi. 10.
* ↑ John viii. 36.
* ↑ John xv. 5.
* ↑ Ps. xxvii. 9.