OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 2

2. And lest it should seem that necessary Continence was to be hoped for from the Lord only in respect of the lust of the lower parts of the flesh, it is also sung in the Psalm; “Set, O Lord, a watch to my mouth, and a door of Continence around my lips.” But in this witness of the divine speech, if we understand “mouth” as we ought to understand it, we perceive how great a gift of God Continence there set is. Forsooth it is little to contain the mouth of the body, lest any thing burst forth thence, which is not for the better, through the sound of the voice. For there is, within, the mouth of the heart, where he, who spake these words, and wrote them for us to speak, desired of the Lord that the watch and door of Continence should be set for him. For many things we say not with the mouth of the body, and cry aloud with the heart: but there goes forth from the mouth of the body no word of any thing, whereof there is silence in the heart. Therefore what flows not forth thence, sounds not abroad: but what flows forth thence, if it be evil, although it move not the tongue, defiles the soul. Therefore Continence must be set there, where the conscience even of them who are silent speaks. For it is brought to pass by means of the door of Continence, that there go not forth thence that, which, even when the lips of the flesh are closed, pollutes the life of him that hath the thought.

## Footnotes

* ↑ Ps. cxli. 3
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 21

21. That, therefore, the flesh lusteth against the Spirit, that there dwelleth not in our flesh good, that the law in our members is opposed to the law of the mind, is not a mingling of two natures caused of contrary principles, but a division of one against itself caused through desert of sin. We were not so in Adam, before that nature, having listened to and followed its deceiver, had despised and offended its Creator: that is, not the former life of man created, but the latter punishment of man condemned. From which condemnation when set free by Grace, through Jesus Christ, being free they contend with their punishment, having received not as yet full salvation, but already a pledge of salvation: but when not set free, they are both guilty by reason of sins, and involved in punishments. But after this life for the guilty there will remain for ever punishment for their crime: for the free there will no more remain for ever either crime or punishment: but the good substances, spirit and flesh, will continue for ever, which God, Who is good, and incapable of change, created good although capable of change. But they will continue having been changed for the better, never from this time to be changed for the worse: all evil being utterly destroyed, both what man hath unjustly done, and what he hath justly suffered. And, these two kinds of evil perishing utterly, whereof the one is of iniquity going before, the other of unhappiness following after, the will of man will be upright without any depravity. There it will be clear and plain to all, what now many of the faithful believe, few understand, that evil is not a substance: but that, as a wound in a body, so in a substance, which hath made itself faulty, it hath begun to exist, when the disease hath commenced, and ceaseth to exist in it, when the healing hath been perfected. Therefore, all evil having arisen from us, and having been destroyed in us, our good also having been increased and perfected unto the height of most happy incorruption and immortality, of what kind shall either of our substances be? forasmuch as now, in this corruption and mortality, when as yet “the corruptible body weigheth down the soul;” and, what the Apostle saith, “the body is dead by reason of sin;” yet the same himself beareth such witness unto our flesh, that is, to our lowest and earthly part, as to say, what I made mention of a little above, “No one ever hated his own flesh.” And to add straightway, “but nourisheth and cherisheth it, as also Christ the Church.”

## Footnotes

* ↑ Wisd. ix. 15
* ↑ Rom. viii. 10
* ↑ Eph. v. 29
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 22

22. I say not, therefore, with what error, but with what utter madness, do the Manichees attribute our flesh to some, I know not what, fabled “race of darkness,” which they will have hath had its own nature without any beginning ever evil: whereas the true teacher exhorts men to love their own wives by the pattern of their own flesh, and exhorts them unto this very thing by the pattern also of Christ and the Church. Lastly, we must call to mind the whole place itself of the Epistle of the Apostle, relating greatly unto the matter in hand. “Husbands,” saith he, “love your wives, as Christ also loved the Church, and delivered Himself up for it, that He might sanctify it, cleansing it by the laver of the water in the word: that He might set forth unto Himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it may be holy and unspotted. So,” saith he, “husbands also ought to love their own wives, as their own bodies. Whoso loveth his own wife, loveth himself.” Then he added, what we have already made mention of, “For no man ever hated his own flesh, but nourisheth it, and cherisheth it; as also Christ the Church.” What saith the madness of most impure impiety in answer to these things? What say ye in answer to these things, ye Manichees; ye who wish to bring in upon us, as if out of the Epistles of the Apostles, two natures without beginning, one of good, the other of evil: and will not listen to the Epistles of the Apostles, that they may correct you from that sacrilegious perverseness? As ye read, “The flesh lusteth against the spirit,” and, “There dwelleth not in my flesh any good;” so read ye, “No one ever hated his own flesh, but nourisheth and cherisheth it, as also Christ the Church.” As ye read, “I see another law in my members, opposed to the law of my mind;” so read ye, “As Christ loved the Church, so also ought men to love their own wives, as their own bodies.” Be not ye crafty in the former witnesses of Holy Scripture, and deaf in this latter, and ye shall be correct in both. For, if ye receive the latter as right is, ye will endeavor to understand the former also as truth is.

## Footnotes

* ↑ See De Ag. Christ. § 4.
* ↑ Eph. v. 25–28
* ↑ Eph. v. 29
* ↑ Gal. v. 17
* ↑ Rom. vii. 18
* ↑ Eph. v. 29
* ↑ Rom. vii. 23
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 23

23. The Apostle has made known to us certain three unions, Christ and the Church, husband and wife, spirit and flesh. Of these the former consult for the good of the latter, the latter wait upon the former. All the things are good, when, in them, certain set over by way of pre-eminence, certain made subject in a becoming manner, observe the beauty of order. Husband and wife receive command and pattern how they ought to be one with another. The command is, “Let wives be subject unto their own husbands, as unto the Lord; because the husband is the head of the wife;” and, “Husbands, love your wives.” But there is given a pattern, unto wives from the Church, unto husbands from Christ: “As the Church,” saith he, “is subject unto Christ, so also wives unto their own husbands in all things.” In like manner also, having given command to husbands to love their own wives, he added a pattern, “As Christ loved the Church.” But husbands he exhorted to it from a lower matter also, that is, from their own body: not only from a higher, that is, from their Lord. For he not only saith, “Husbands, love your wives, as Christ also loved the Church,” which is from an higher: but he said also, “Husbands ought to love their own wives, as their own bodies,” which is from a lower: because both higher and lower are all good. And yet the woman received not pattern from the body, or flesh, to be so subject to the husband as the flesh to the spirit; but either the Apostle would have understood by consequence, what he omitted to state: or haply because the flesh lusteth against the spirit in the mortal and sick estate of this life, therefore he would not set the woman a pattern of subjection from it. But the men he would for this reason, because, although the spirit lusteth against the flesh, even in this it consults for the good of the flesh: not like as the flesh lusting against the spirit, by such opposition consulteth neither for the good of the spirit, nor for its own. Yet the good spirit would not consult for its good, whether by nourishing and cherishing its nature by forethought, or by resisting its faults by continence, were it not that each substance showeth God to be the Creator of each, even by the seemliness of this its order. What is it, therefore, that with true madness ye both boast yourselves to be Christians, and with so great, perverseness contend against the Christian Scriptures, with eyes closed, or rather put out, asserting both that Christ hath appeared unto mortals in false flesh, and that the Church in the soul pertains to Christ, in the body to the devil, and that the male and female sex are works of the devil, not of God, and that the flesh is joined unto the spirit, as an evil substance unto a good substance?

## Footnotes

* ↑ Eph. v. 22–28
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 27

27. There are also they who, in doing open service to evil demons, contain from pleasures of the body, that, through their means, they may satisfy unlawful pleasures, the violence and glow whereof they contain not. Whence also, (to name one case, and pass over the rest in silence by reason of the length of the discourse,) certain come not near even unto their own wives, whilst, as though clean, they essay through magic arts to gain access unto the wives of others. O marvellous continence, nay rather, singular wickedness and uncleanness! For, if it were true continence, the lust of the flesh ought rather to contain from adultery, than, in order to commit adultery, from marriage. Forsooth marriage continence is wont to ease this lust of the flesh, and to check its curb but thus far, that neither in marriage itself it run riot by immoderate license, but that a measure be observed, either such as is due to the weakness of the spouse, unto whom the Apostle enjoins not this, as of command, but yields it as of permission; or such as is suited for the begetting of sons, which was formerly the one alone occasion of sexual intercourse to both holy fathers and mothers. But continence doing this, that is, moderating, and in a certain way limiting in married persons the lust of the flesh, and ordering in a certain way within fixed limits its unquiet and inordinate motion, uses well the evil of man, whom it makes and wills to make perfect good: as God uses even evil men, for their sake whom He perfects in goodness.

## Footnotes

* ↑ 1 Cor. vii. 6
# National Life and Character

* related portals: United Kingdom.
* sister projects: Wikidata item.
NATIONAL
LIFE AND CHARACTER
A FORECAST
BY
CHARLES H. PEARSON
HON. LL.D. ST. ANDREWS, LATE FELLOW OF ORIEL COLLEGE, OXFORD AND SOMETIME MINISTER OF EDUCATION IN VICTORIA AUTHOR OF 'A HISTORY OF ENGLAND IN THE EARLY AND MIDDLE AGES'; AND OF 'HISTORICAL MAPS OF ENGLAND'
'Dir wird gewiss einmal bei deiner Gottahnlichkcit bange'
London MACMILLAN AND CO. AND NEW YORK 1893
All rights reserved
First Edition, January 1893 Reprinted, July 1893
CONTENTS :
| | PAGE |
| Introduction | 1 |
| CHAPTER I ||
| The Unchangeable Limits of the Higher Races | 29 |
| CHAPTER II ||
| The Stationary Order in Society | 86 |
| CHAPTER III ||
| Some Dangers of Political Development | 134 |
| CHAPTER IV ||
| Some Advantages of an Enhanced National Feeling | 180 |
| CHAPTER V ||
| The Decline of the Family | 227 |
| CHAPTER VI ||
| The Decay of Character | 259 |
| Appendix A | 345 |
| Appendix B | 347 |
| Index | 349 |
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
# National Life and Character/Appendix B

APPENDIX B COMPARATIVE GROWTHS OF WHITE AND BLACK POPULATION IN THE UNITED STATES :
| | White Population. | White Population. | White Population. | White Population. |
| | 1890. | 1880. | 1870. | 1860. |
| Alabama | 830,796 | 662,185 | 521,384 | 526,271 |
| North Carolina | 1,049,191 | 867,242 | 678,470 | 629,942 |
| South Carolina | 458,454 | 391,105 | 289,667 | 291,300 |
| Florida | 224,461 | 142,605 | 96,057 | 77,746 |
| Georgia | 973,462 | 816,906 | 638,926 | 591,550 |
| Louisiana | 554,712 | 454,954 | 362,065 | 357,456 |
| Mississippi | 539,703 | 479,398 | 382,896 | 353,899 |
| | 4,630,779 | 3,814,395 | 2,969,465 | 2,828,164 |
| | Black Population. | Black Population. | Black Population. | Black Population. |
| | 1890. | 1880. | 1870. | 1860. |
| Alabama | 681,431 | 600,103 | 475,510 | 437,770 |
| North Carolina | 567,170 | 531,277 | 391,650 | 361,522 |
| South Carolina | 692,503 | 604,332 | 415,814 | 412,320 |
| Florida | 166,678 | 126,690 | 91,689 | 62,677 |
| Georgia | 863,716 | 725,133 | 545,142 | 465,698 |
| Louisiana | 562,893 | 483,655 | 364,210 | 350,373 |
| Mississippi | 747,720 | 650,291 | 444,201 | 437,404 |
| | 4,282,111 | 3,721,481 | 2,728,216 | 2,527,764 |
Of these statistics it may be remarked—
1. That the census of 1870 is regarded as inaccurate, and as erring on the side of imperfect enumeration.
​2. The census authorities of the United States say that the increase of the white race in the South since 1830 has not been effected by the aid of immigration, except in Kansas and Missouri. As, however, the whites in the South have increased at the rate of 17 per cent, while the average rate, independent of immigration, has been 14 per cent, it seems as if immigration cannot be disregarded.
3. The great increase of railways in the Southern States since the war of 1862-66 has been accompanied by an increase of towns as distributing centres, and has therefore been favourable to the growth of the white population.
4. Taking the Union all round, the increase for the last ten years—exclusive of immigration—has been 13·90 for the blacks against 14 for the whites. It is claimed that the blacks increased faster only when they were recruited by the slave-trade; and that white immigration has completely turned the balance since then. On the other hand, the diminution of increase among the blacks from 34·82 in 1870-80 to 13·90 in 1880-90 is so vast, even if we allow the preceding census to have been incomplete, as to suggest a doubt whether the negro population has been completely numbered at the last census.
5. Assuming the facts of the last census to be unimpeachable, it seems to result that whites and blacks increase in nearly the same ratio, but that there is in the United States "a perceptible tendency southward of the coloured people." In this case the result will still be to make a belt of States predominantly negro.
6. If we reduce the increase of the whites in the Black Belt by 3 per cent so as to bring it to the normal American rate, their gain upon the negroes during the last ten years will appear to be very trifling.
# National Life Insurance Company v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
277 U.S. 508
National Life Insurance Company v. United States
Argued: April 12, 1928. --- Decided: June 4, 1928
Messrs. William Marshall Bullitt, of Louisville, Ky., J.
Harry Covington, of Washington, D. C., Moorfield Storey, of Boston, Mass., and George B. Young, of Montpelier, Vt., for petitioner.
[Argument of Counsel from pages 509-513 intentionally omitted]
The Attorney General and Mr. Alfred A. Wheat, of Washington, D. C., for respondent.
[Argument of Counsel from pages 514-516 intentionally omitted]
Mr. Justice McREYNOLDS 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
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Lying

On Lying.
[De Mendacio.]
Translated by
Rev. H. Browne, M.A.,
of Corpus Christi College, Cambridge, Late Principal of the Diocesan College, Chichester.

## Contents

* Translator's Preface
* Section 1
* Section 2
* Section 3
* Section 4
* Section 5
* Section 6
* Section 7
* Section 8
* Section 9
* Section 10
* Section 11
* Section 12
* Section 13
* Section 14
* Section 15
* Section 16
* Section 17
* Section 18
* Section 19
* Section 20
* Section 21
* Section 22
* Section 23
* Section 24
* Section 25
* Section 26
* Section 27
* Section 28
* Section 29
* Section 30
* Section 31
* Section 32
* Section 33
* Section 34
* Section 35
* Section 36
* Section 37
* Section 38
* Section 39
* Section 40
* Section 41
* Section 42
* Section 43
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 8

8. Such soldiers the Apostolic trumpet enkindles for battle with that sound, “Therefore let not,” saith he, “sin reign in your mortal body to obey its lusts; nor yield your members weapons of unrighteousness unto sin; but yield yourselves unto God, as living in place of dead, and your members weapons of righteousness unto God. For sin shall not rule over you. For ye are not under the law, but under Grace.” And in another place, “Therefore,” saith he, “brethren, we are debtors, not to the flesh, to live after the flesh. For if ye shall live after the flesh, ye shall die; but if by the Spirit ye shall mortify the deeds of the flesh, ye shall live. For as many as are led by the Spirit of God, these are sons of God.” This therefore is the business in hand, so long as this our mortal life under Grace lasts, that sin, that is the lust of sin, (for this he in this place calls by the name of sin,) reign not in this our mortal body. But it is then shown to reign, if obedience be yielded to its desires. There is therefore in us lust of sin, which must not be suffered to reign; there are its desires, which we must not obey, lest obeying it reign over us. Wherefore let not lust usurp our members, but let Continence claim them for herself; that they be weapons of righteousness unto God, that they be not weapons of unrighteousness unto sin; for thus sin shall not rule over us. For we are not under the Law, which indeed commandeth what is good yet giveth it not: but we are under Grace, which, making us to love that which the Law commands, is able to rule over the free.

## Footnotes

* ↑ Rom. vi. 12, 13, 14
* ↑ Rom. viii. 12, 13, 14
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Lying/Section 11

11. But if any man supposes that the reason why it is right for a person to tell a lie for another is, that he may live the while, or not be offended in those things which he much loveth, to the end he may attain unto eternal truth by being taught: that man doth not understand, in the first place, that there is no flagitious thing which he may not upon the same ground be compelled to commit, as has been above demonstrated; and in the next place, that the authority of the doctrine itself is cut off and altogether undone if those whom we essay to bring thereunto, are by our lie made to think that it is somewhiles right to lie. For seeing the doctrine which bringeth salvation consisteth partly in things to be believed, partly in things to be understood; and there is no attaining unto those things which are to be understood, unless first those things are believed, which are to be believed; how can there be any believing one who thinks it is sometimes right to lie, lest haply he lie at the moment when he teacheth us to believe? For how can it be known whether he have at that moment some cause, as he thinks, for a well-meant lie, deeming that by a false story a man may be frightened and kept from lust, and in this way account that by telling a lie he is doing good even in spiritual things? Which kind of lie once admitted and approved, all discipline of faith is subverted altogether; and this being subverted, neither is there any attaining to understanding, for the receiving of which that discipline nurtureth the babes: and so all the doctrine of truth is done away, giving place to most licentious falsehood, if a lie, even well-meant, may from any quarter have place opened for it to enter in. For either whoso tells a lie prefers temporal advantages, his own or another’s, to truth; than which what can be more perverse? or when by aid of a lie he wishes to make a person fit for gaining the truth, he bars the approach to truth, for by wishing when he lies to be accommodating, it comes to pass that when he speaks the truth, he cannot be depended upon. Wherefore, either we must not believe good men, or we must believe those whom we think obliged sometimes to tell a lie, or we must not believe that good men sometimes tell lies: of these three the first is pernicious, the second foolish; it remains therefore that good men should never tell lies.

## Footnotes

* ↑ Officiosi
* ↑ Aptus
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Lying/Section 13

13. In which proposition these points may well deserve to be questioned: whether such consent is to be accounted as a deed: or whether that is to be called consent which hath not approbation: or whether it be approbation, when it is said, “It is expedient to suffer this rather than do that;” and whether the person spoken of did right to burn incense rather than suffer violation of his body; and whether it would be right rather to tell a lie, if that was the alternative proposed, than to burn incense? But if such consent is to be accounted as a deed, then are they murderers who have chosen rather to be put to death than bear false witness, yea, what is worse, they are murderers of themselves. For why, at this rate, should it not be said that they have slain themselves, because they chose that this should be done to them that they might not do what they were urged to do? Or, if it be accounted a worse thing to slay another than himself, what if these terms were offered to a Martyr, that, upon his refusing to bear false witness of Christ and to sacrifice to demons, then, before his eyes, not some other man, but his own father should be put to death; his father entreating him that he would not by his persevering permit that to be done? Is it not manifest, that, upon his remaining steadfast in his purpose of most faithful testimony, they alone would be the murderers who should slay his father, and not he a parricide into the bargain? As therefore, in this case, the man would be no party to this so heinous deed, for choosing, rather than violate his faith by false testimony, that his own father should be put to death by others, (yea, though that father were a sacrilegious person whose soul would be snatched away to punishment;) so the like consent, in the former case, would not make him a party to that so foul disgrace, if he refused to do evil himself, let others do what they might in consequence of his not doing it. For what do such persecutors say, but, “Do evil that we may not?” If the case were so, that our doing evil would make them not to have done it, even then it would not be our duty by doing wickedness ourselves to vote them harmless; but as in fact they are already doing it when they say nothing of the kind, why are they to have us to keep them company in wickedness rather than be vile and noisome by themselves? For that is not to be called consent; seeing that we do not approve what they do, always wishing that they would not, and, as much as in us lies, hindering them that they should not do it, and, when it is done, not only not committing it with them, but with all possible detestation condemning the same.

## Footnotes

* ↑ Al. when they say such things.