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# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book IV/Chapter 6

Chapter VI.—Of the election of Ambrosius, the Bishop of Milan.
Thus spoke the emperor, and then the council begged him, being a wise and devout prince, to make the choice. He then replied, “The responsibility is too great for us. You who have been dignified with divine grace, and have received illumination from above, will make a better choice.” So they left the imperial presence and began to deliberate apart. In the meanwhile the people of Milan were torn by factions, some eager that one, some that another, should be promoted. They who had been infected with the unsoundness of Auxentius were for choosing men of like opinions, while they of the orthodox party were in their turn anxious to have a bishop of like sentiments with themselves. When Ambrosius, who held the chief civil magistracy of the district, was apprised of the contention, being afraid lest some seditious violence should be attempted he hurried to the church; at once there was a lull in the strife. The people cried with one voice “Make Ambrose our pastor,”—although up to this time he was still unbaptized. News of what was being done was brought to the emperor, and he at once ordered the admirable man to be baptized and ordained, for he knew that his judgment was straight and true as the rule of the carpenter and his sentence more exact than the beam of the balance. Moreover he concluded from the agreement come to by men of opposite sentiments that the selection was divine. Ambrose then received the divine gift of holy baptism, and the grace of the archiepiscopal office. The most excellent emperor was present on the occasion and is said to have offered the following hymn of praise to his Lord and Saviour. “We thank thee, Almighty Lord and Saviour; I have committed to this man’s keeping men’s bodies; Thou hast entrusted to him their souls, and hast shown my choice to be righteous.”
Not many days after the divine Ambrosius addressed the emperor with the utmost freedom, and found fault with certain proceedings of the magistrates as improper. Valentinian remarked that this freedom was no novelty to him, and that, well acquainted with it as he was, he had not merely offered no opposition to, but had gladly concurred in, the appointment to the bishopric. “Go on,” continued the emperor, “as God’s law bids you, healing the errors of our souls.”
Such were the deeds and words of Valentinian at Milan.

## Footnotes

* ↑ By the constitution of Constantine, beneath the governors of the twelve dioceses of the Empire were the provincial governors of 116 provinces, rectores, correctores, præsides, and consulares. Ambrosius had been appointed by Probus Consularis of Liguria and Æmilia. Probus, in giving him the appointment, was believed to have “prophesied,” and said “Vade; age non ut judex, sed ut episcopus.” Paulinus S.
* ↑ ἀμύητος
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book IV/Chapter 9

Chapter IX.—Of the heresy of the Audiani.
The illustrious emperor thus took heed of the apostolic decrees, but Audæus, a Syrian alike in race and in speech, appeared at that time as an inventor of new decrees. He had long ago begun to incubate iniquities and now appeared in his true character. At first he understood in an absurd sense the passage “Let us make man in our image, after our likeness.” From want of apprehension of the meaning of the divine Scripture he understood the Divine Being to have a human form, and conjectured it to be enveloped in bodily parts; for Holy Scripture frequently describes the divine operations under the names of human parts, since by these means the providence of God is made more easily intelligible to minds incapable of perceiving any immaterial ideas. To this impiety Audæus added others of a similar kind. By an eclectic process he adopted some of the doctrines of Manes and denied that the God of the universe is creator of either fire or darkness. But these and all similar errors are concealed by the adherents of his faction.
They allege that they are separated from the assemblies of the Church. But since some of them exact a cursed usury, and some live unlawfully with women without the bond of wedlock, while those who are innocent of these practices live in free fellowship with the guilty, they hide the blasphemy of their doctrines by accounting as they do for their living by themselves. The plea is however an impudent one, and the natural result of Pharisaic teaching, for the Pharisees accused the Physician of souls and bodies in their question to the holy Apostles “How is it that your Master eateth with publicans and sinners?” and through the prophet, God of such men says “Which say, ‘come not near me for I am pure’ this is smoke of my wrath.” But this is not a time to refute their unreasonable error. I therefore pass on to the remainder of my narrative.

## Footnotes

* ↑ Gen. i. 26
* ↑ Vide note on page 75.
* ↑ Mark ii. 16. Observe verbal inaccuracy of quotation.
* ↑ Is. lxv. 5. The Greek of the text is οἱ λέγοντες καθαρός εἰμι, μή μου ἅπτου οὗτος καπνὸς τοῦ θυμοῦ μου. In the Sept. the passage stand οἱ λεγοντες ποῤ& 191·ω ἀπ᾽ ἐμου, μὴ ἐγγίσῃς μοι ὅτι καθαρός εἰμι, etc. The O.T. is quoted as loosely as the New.
* ↑ Anthropomorphism, or the attribution to God of a human form is the frequent result of an unintelligent anthropopathism, which ascribes to God human feelings. Paganism did not rise higher than the material view. Judaism, sometimes apparently anthropomorphic, taught a Spiritual God. Tertullian uses expressions which exposed him to the charge of anthropomorphism, and the Pseudo Clementines (xvii. 2) go farther. The Audæus of the text appears to be the first founder of anything like an anthropomorphic sect.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 32

32. But whether keenly contending, that we be not overcome, or overcoming divers times, or even with unhoped and unlooked for ease, let us give the glory unto Him Who giveth continence unto us. Let us remember that a certain just man said, “I shall never be moved:” and that it was showed him how rashly he had said this, attributing as though to his own strength, what was given to him from above. But this we have learnt from his own confession: for soon after he added, “Lord, in Thy will Thou hast given strength to my beauty; but Thou hast turned away Thy Face, and I was troubled.” Through a remedial Providence he was for a short time deserted by his Ruler, in order that he might not himself through deadly pride desert his Ruler. Therefore, whether here, where we engage with our faults in order to subdue and make them less, or there, as it shall be in the end, where we shall be void of every enemy, because of all infection, it is for our health that we are thus dealt with, in order that, “whoso glorieth, he may glory in the Lord.”

## Footnotes

* ↑ Ps. xxx. 6, 7
* ↑ “Peste.”
* ↑ 1 Cor. i. 31
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 3

3. Lastly, to show more plainly the inner mouth, which by these words he meant, after having said, “Set a watch, O Lord, to my mouth, and a door of Continence around my lips,” he added straightway, “Cause not my heart to fall aside into evil words.” The falling aside of the heart, what is it but the consent? For he hath not yet spoken, whosoever in his heart hath with no falling aside of the heart consented unto suggestions that meet him of each several thing that is seen. But, if he hath consented, he hath already spoken in his heart, although he hath not uttered sound by the mouth; although he hath not done with hand or any part whatever of the body, yet hath he done what in his thought he hath already determined that he is to do: guilty by the divine laws, although hidden to human senses; the word having been spoken in the heart, no deed having been committed through the body. But in no case would he have moved the limb without, in a deed, the beginning of which deed had not gone before within in word. For it is no lie that is written, that “the beginning of every work is a word.” Forsooth men do many things with mouth closed, tongue quiet, voice bridled; but yet they do nothing by work of the body, which they have not before spoken in the heart. And through this since there are many sins in inward sayings which are not in outward deeds, whereas there are none in outward deeds, which do not go before in inward sayings, there will be purity of innocence from both, if the door of Continence be set around the inward lips.

## Footnotes

* ↑ Ps. cxli. 4. [See R.V.]
* ↑ Ecclus. xxxvii. 16. LXX.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 31

31. “But now do ye also,” saith he, “put down all;” and he makes mention of several more evils of that sort. But what is it, that it is not enough for him to say, “Do ye put down all,” but that he added the conjunction and said, “ye also?” save that lest they should not think that they did those evils and lived in them with impunity on this account, because their faith set them free from wrath, which cometh upon the sons of unbelief, doing these things, and living in them without faith. Do ye also, saith he, put down those evils, on account of which cometh the wrath of God on the children of unbelief; nor promise yourselves impunity of them on account of merit of faith. But he would not say, “put ye down,” unto those who had already laid down so far as that they consented not to such faults, nor were yielding their members to them as weapons of sin, save that the life of Saints stands in this past deed, and is still engaged in this work, so long as we are mortal. For, so long as the Spirit lusteth against the flesh, this business proceeds with great earnestness, resistance is offered unto evil delights, unclean lusts, carnal and shameful motions, by the sweetness of holiness, by the love of chastity, by spiritual vigor, and by the beauty of continence; thus they are laid down by them who are dead to them, and who live not in them by consenting. Thus, I say, they are put down, whilst they are weighed down by continued continence, that they rise not again. Whosoever, as though secure, shall cease from this laying aside of them, straightway they will assault the Citadel of the mind, and will themselves put it down thence, and will reduce it into slavery to them, captive after a base and unseemly fashion. Then sin will reign in the mortal body of man to obey its desires; then will it yield its members weapons of unrighteousness unto sin: and the last state of that man shall be worse than the former. For it is much more tolerable not to have begun a contest of this kind, than after one hath begun to have left the conflict, and to have become in place of a good warrior, or even in place of a conqueror, a captive. Whence the Lord saith not, whoso shall begin, but “Whoso shall persevere unto the end, he shall be saved.”

## Footnotes

* ↑ Col. iii. 8
* ↑ Rom. vi. 12, 13
* ↑ Matt. xii. 45
* ↑ Matt. x. 22
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 6

6. But it is one thing to fight well, which now is, when the strife of death is resisted; another thing not to have an adversary, which will then be, when death, “the last enemy,” shall be destroyed. For Continence also itself, when it curbs and restrains lusts, at once both seeks the good unto the immortality of which we aim, and rejects the evil with which in this mortality we contend. Of the one it is forsooth the lover and beholder, but of the other both the enemy and witness: both seeking what becomes, and fleeing what misbecomes. Assuredly Continence would not labor in curbing lusts, if we had no wishes contrary to what is becoming, if there were no opposition on the part of evil lust unto our good will. The Apostle cries aloud, “I know,” saith he, “that there dwelleth not in me, that is in my flesh, good. For to will lieth near to me, but to accomplish good I find not.” For now good can be done, so far as that there be no assent given unto evil lust: but good will be accomplished, when the evil lust itself shall come to an end. And also the same teacher of the Gentiles cries aloud, “I take pleasure together with the law of God after the inner man: but I see another law in my members, warring against the law of my mind.”

## Footnotes

* ↑ (Reading νεῖκος.)
* ↑ 1 Cor. xv. 55; ib. 26
* ↑ Rom. vii. 18
* ↑ Rom. vii. 22, 23
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 28

28. Far be it therefore that we say of continence, of which Scripture saith. “And this very thing was wisdom, to know whose gift it was,” that even they possess it, who, by containing, either serve errors, or overcome any lesser desires for this purpose, that they may fulfill others, by the greatness of which they are overcome. But that continence which is true, coming from above, wills not to repress some evils by other evils, but to heal all evils by goods. And, briefly to comprehend its mode of action, it is the place of continence to keep watch to restrain and heal all delights whatsoever of lust, which are opposed to the delight of wisdom. Whence without doubt they set it within too narrow bounds, who limit it to restraining the lusts of the body alone: certainly they speak better, who say that it pertains to Continence to rule in general lust or desire. Which desire is set down as a fault, nor is it only of the body, but also of the soul. For, if the desire of the body be in fornications and drunkennesses; hard enmities, strifes, emulations, lastly, hatreds, their exercise in the pleasure of the body, and not rather in the motion and troubled states of the soul? Yet the Apostle called all these “works of the flesh,” whether what pertained to the soul, or what pertained properly to the flesh, calling forsooth the man himself by the name of the flesh. Forsooth they are the works of man, whatsoever are not called works of God; forasmuch as man, who does these, lives after himself, not after God, so far as he does these. But there are other works of man, which are rather to be called works of God. “For it is God,” saith the Apostle, “Who worketh in you both to will and to do, according to His good pleasure.” Whence also is that, “For as many as are led by the spirit of God, these are sons of God.”

## Footnotes

* ↑ Wisd. viii. 21
* ↑ Gal. v. 19, 20, 21
* ↑ Phil. ii. 13
* ↑ Rom. viii. 14
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 5

5. And on this account that, which, the parts that beget being bridled by modesty, is most chiefly and properly to be called Continence, is violated by no transgression, if the higher Continence, concerning which we have been some time speaking, be preserved in the heart. For this reason the Lord, after He had said, “For from the heart go forth evil thoughts,” then went on to add what it is that belongs to evil thoughts, “murders, adulteries,” and the rest. He spake not of all; but, having named certain by way of instance, He taught that we are to understand others also. Of which there is no one that can take place, unless an evil thought have gone before, whereby that is prepared within which is done without, and going forth out of the mouth of the heart already defiles the man, although, through no power being granted, it be not done without by means of the members of the body. When therefore a door of Continence hath been set in the mouth of the heart, whence go out all that defile the man, if nothing such be permitted to go out thence, there followeth a purity, wherein now the conscience may rejoice; although there be not as yet that perfection, wherein Continence shall not strive with vice. But now, so long as “the flesh lusteth against the spirit, and the spirit against the flesh,” it is enough for us not to consent unto the evils which we feel in us. But, when that consent takes place, then there goeth out of the mouth of the heart what defileth the man. But when through Continence consent is withheld, the evil of the lust of the flesh, against which the lust of the spirit fights, is not suffered to harm.

## Footnotes

* ↑ Gal. v. 17
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 7

7. This conflict none experience in themselves, save such as war on the side of the virtues, and war down the vices: nor doth any thing storm the evil of lust, save the good of Continence. But there are, who, being utterly ignorant of the law of God, account not evil lusts among their enemies, and through wretched blindness being slaves to them, over and above think themselves also blessed, by satisfying them rather than taming them. But whoso through the Law have come to know them, (“For through the Law is the knowledge of sin,” and, “Lust,” saith he, “I knew not, unless the Law should say, Thou shalt not lust after,” and yet are overcome by their assault, because they live under the Law, whereby what is good is commanded, but not also given: they live not under Grace, which gives through the Holy Spirit what is commanded through the Law: unto these the Law therefore entered, that in them the offense might abound. The prohibition increased the lust, and made it unconquered: that there might be transgression also, which without the Law was not, although there was sin, “For where there is not Law, neither is there transgression.” Thus the Law, Grace not helping, forbidding sin, became over and above the strength of sin; whence the Apostle saith, “The Law is the strength of sin.” Nor is it to be wondered at, that man’s weakness even from the good Law added strength to evil, whilst it trusts to fulfill the Law itself of its own strength. Forsooth being ignorant of the righteousness of God, which He gives unto the weak, and wishing to establish his own, of which the weak is void, he was not made subject to the righteousness of God, reprobate and proud. But if the Law, as a schoolmaster, lead unto Grace one made an offender, as though for this purpose more grievously wounded, that he may desire a Physician; against the baneful sweetness, whereby lust prevailed, the Lord gives a sweetness that worketh good, that by it Continence may the more delight, and “our land giveth her fruit,” whereby the soldier is fed, who by the help of the Lord wars down sin.

## Footnotes

* ↑ Rom. iii. 20
* ↑ Rom. vii. 7. [See R.V.]
* ↑ Rom. v. 20
* ↑ Rom. iv. 15
* ↑ 1 Cor. xv. 56
* ↑ Rom. x. 3
* ↑ Ps. lxxxv. 12
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 30

30. But, after that he had made mention of these evils, he added and said, “On account of which cometh the wrath of God on the sons of unbelief.” Surely it was a wholesome alarm that believers might not think that they could be saved on account of their faith alone, even although they should live in these evils: the Apostle James with most clear speech crying out against that notion, and saying, “If any say that he have faith, and have not works, shall his faith be able to save him?” Whence also here the Teacher of the Gentiles said, that on account of these evils the wrath of God cometh on the sons of unbelief. But when he saith, “Wherein ye also walked sometime, when ye were living therein;” he shows sufficiently that now they were not living therein. Forsooth unto these they had died, that their life might be hidden in God with Christ. When then they were now not living in them, they were now bidden to mortify such. Forsooth, themselves not living in the same, the things were living, as I have already shown a little above, and were called their members, that is to say, those faults which dwelt in their members; by a way of speech, that which is contained through that which contains; as it is said, The whole Forum talks of it, when men talk who are in the Forum. In this very way of speech it is sung in the Psalm, “Let all the earth worship Thee:” that is, all men who are in the earth.

## Footnotes

* ↑ Col. iii. 6
* ↑ James ii. 14
* ↑ Col. iii. 7
* ↑ Ps. lxvi. 4
# National Bank v. Watsontown Bank

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
105 U.S. 217
National Bank v. Watsontown Bank
APPEAL from the Circuit Court of the United States for the Western District of Pennsylvania.
The facts are stated in the opinion of the court.
Mr. John A. J. Creswell and Mr., William H. Armstrong for the appellants.
Mr. Oscar Foust and Mr. Robert P. Allen for the appellee.
MR. JUSTICE MATTHEWS delivered the opinion of the court.

## 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
# National Bellas Hess Incorporated v. Department of Revenue of Illinois

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.

## Dissenting Opinion

    Fortas
United States Supreme Court
386 U.S. 753
National Bellas Hess Incorporated v. Department of Revenue of Illinois
Argued: Feb. 23, 1967. --- Decided: May 8, 1967
Archibald Cox, Washington, D.C., for appellant.
Terence F. MacCarthy, Chicago, Ill., for appellee.
Mr. Justice STEWART delivered the opinion of the Court.

## 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
# National Bank v. Whitney

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
103 U.S. 99
National Bank v. Whitney
ERROR to the Supreme Court of the State of New York.
The facts are stated in the opinion of the court.
Mr. Theodore Bacon for the plaintiff in error.
Mr. W. Harris Day, contra.
MR JUSTICE FIELD delivered the opinion of the court.

## 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
# National Bankruptcy Register

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The Bankrupt Register
The National Bankruptcy Register
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