OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 15

15. And there are also they who in excuse of their sins so accuse God, as to say that sins are pleasing to Him. For, if they were displeasing, say they, surely by His most Almighty power He would by no means suffer them to take place. As though indeed God suffered sins to be unpunished, even in the case of those whom by remission of sins He frees from eternal punishment! No one forsooth receives pardon of more grievous punishment due, unless he hath suffered some punishment, be it what it may, although far less than what was due: and the fullness of mercy is so conveyed, as that the justice also of discipline is not abandoned. For also sin, which seems unavenged, hath its own attendant punishment, so that there is no one but by reason of what he hath done either suffers pain from bitterness, or suffers not through blindness. As therefore you say, Why doth He permit those things, if they are displeasing? so I say, Why doth He punish them, if they are pleasing? And thus, as I confess that those things would not take place at all, unless they were permitted by the Almighty, so confess thou that what are punished by the Just One ought not to be done; in order that, by not doing what He punishes, we may deserve to learn of Him, why He permits to exist what He punishes. For, as it is written, “solid food is for the perfect,” wherein they who have made good progress already understand, that it pertained rather unto the Almighty power of God, to allow the existence of evils coming from the free choice of the will. So great forsooth is His Almighty goodness, as that even of evil He can make good, either by pardoning, or by healing, or by fitting and turning unto the profit of the pious, or even by most justly taking vengeance. For all these are good, and most worthy a good and Almighty God: and yet they are not made save of evils. What therefore better, what more Almighty, than He, Who, whereas He maketh no evil, even of evils maketh well? They who have done ill cry unto Him, “Forgive us our debts;” He hears, He pardons. Their own evils have hurt the sinners; He helps and heals their sicknesses. The enemies of His people rage; of their rage He makes martyrs. Lastly, also, He condemns those, whom He judges worthy of condemnation; although they suffer their own evils, yet He doeth what is good. For what is just cannot but be good, and assuredly as sin is unjust, so the punishment of sin is just.

## Footnotes

* ↑ Heb. v. 14
* ↑ Matt. vi. 12
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 16

16. But God wanted not power to make man such as that he should not be able to sin: but He chose rather to make him such, as that it should lie in his power to sin, if he would; not to sin, if he would not; forbidding the one, enjoining the other; that it might be to him first a good desert not to sin, and after a just reward not to be able to sin. For such also at the last will He makes His Saints, as to be without all power to sin. Such forsooth even now hath He His angels, whom in Him we so love, as to have no fear for any of them, lest by sinning he become a devil. And this we presume not of any just man in this mortal life. But we trust that all will be such in that immortal life. For Almighty God Who worketh good even of our evils, what good will He give, when He shall have set us free from all evils? Much may be said more fully and more subtilely on the good use of evil; but this is not what we have undertaken in our present discourse, and we must avoid in it excess of length.

## Footnotes

* ↑ Cui adjaceret
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 14

14. And some indeed, who are used to excuse their own sins, complain that they are driven to sin by fate, as though the stars had decreed this, and heaven had first sinned by decreeing such, in order that man should after sin by committing such, and thus had rather impute their sin to fortune: who think that all things are driven to and fro by chance accidents, and yet contend that this their wisdom and assertion is not of chance rashness, but of ascertained reason. What madness then is it, to lay to reason their discussions, and to make their actions subject to accidents! Others refer to the devil the whole of what they do ill: and will not have even a share with him, whereas they may suspect whether he by hidden suggestions hath persuaded them to evil, and on the other hand cannot doubt that they have consented to those suggestions, from whatever source they have come. There are also they who extend their defense of self unto an accusation of God, wretched by the divine judgment, but blasphemers by their own madness. For against Him they bring in from a contrary principle a substance of evil rebelling, which He could not have resisted, had He not blended with that same that was rebelling a portion of His own Substance and Nature, for it to contaminate and corrupt; and they say that they then sin when the nature of evil prevails over the nature of God. This is that most unclean madness of the Manichæans, whose devilish devices the undoubted truth most easily overthrows; which confesses that the nature of God is incapable of contamination and corruption. But what wicked contamination and corruption do they not deserve to have believed of them, by whom God, Who is good in the very highest degree, and in a way that admits not of comparison, is believed to be capable of contamination and corruption?
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 17

17. Now therefore let us return to that, wherefore we have said what we have. We have need of Continence, and we know it to be a divine gift, that our heart fall not away unto evil words, to make excuses in sins. But what sin is there but that we have need of Continence, to restrain it from being committed, since it is this very Continence which, in case it have been committed, restrains it from being defended by wicked pride? Universally therefore we have need of Continence, in order to turn away from evil. But to do good seems to pertain to another virtue, that is, to righteousness. This the sacred Psalm admonishes us, where we read, “Turn away from evil, and do good.” But with what end we do this, it adds bye and bye, saying, “Seek peace, and ensue it.” For we shall then have perfect peace, when, our nature cleaving inseparably to its Creator, we shall have nothing of ourselves opposed to ourselves. This our Saviour also Himself would have us to understand, so far as seems to me when He said, “Let your loins be girt, and your lamps burning.” What is it, to gird the loins? To restrain lusts, which is the work of continence. But to have lamps burning is to shine and glow with good works, which is the work of righteousness. Nor was He here silent with what end we do these things, adding and saying, “And you like unto men waiting for their Lord, when He cometh from the marriage.” But, when He shall have come, He will reward us, who have kept ourselves from those things which lust, and have done those things which charity hath bidden us: that we may reign in His perfect and eternal peace, without any strife of evil, and with the highest delight of good.

## Footnotes

* ↑ Justitiam
* ↑ Ps. xxxiv. 14
* ↑ Luke xii. 35
* ↑ Luke xii. 36
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 10

10. But in order that we fall not away from Continence, we ought to watch specially against those snares of the suggestions of the devil, that we presume not of our own strength. For, “Cursed is every one that setteth his hope in man.” And who is he, but man? We cannot therefore truly say that he setteth not his hope in man, who setteth it in himself. For this also, to “live after man,” what is it but to “live after the flesh?” Whoso therefore is tempted by such a suggestion, let him hear, and, if he have any Christian feeling, let him tremble. Let him hear, I say, “If ye shall live after the flesh, ye shall die.”

## Footnotes

* ↑ Jer. xvii. 5
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Continence/Section 13

13. In this so great conflict, wherein man under Grace lives, and when, being aided, he fights well, rejoices in the Lord with trembling, there yet are not wanting even to valiant warriors, and mortifiers however unconquered of the works of the flesh, some wounds of sins, for the healing of which they may say daily, “Forgive us our debts:” against the same vices, and against the devil the prince and king of vices, striving with much greater watchfulness and keenness by the very prayer, that his deadly suggestions avail not aught, whereby he further urges the sinner to excuse rather than accuse his own sins; and thus those wounds not only be not healed, but also, although they were not deadly, yet may be pressed home to grievous and fatal harm. And here therefore there is need of a more cautious Continence, whereby to restrain the proud appetite of man; whereby he is self-pleased, and unwilling to be found worthy of blame, and disdains, when he sins, to be convicted that he himself has sinned; not with healthful humility taking upon him to accuse himself, but rather with fatal arrogance seeking to find an excuse. In order to restrain this pride, he, whose words I have already set down above, and, as I could, commended, sought Continence from the Lord. For, after that he had said, “Set, O Lord, a watch to my mouth, and a door of Continence around my lips. Make not my heart to fall aside unto evil words;” explaining more clearly whereof he spake this, he saith, “to make excuses in sins.” For what more evil than these words, whereby the evil man denies that he is evil, although convicted of an evil work, which he cannot deny. And since he cannot hide the deed, or say that it is well done, and still sees that it is clear that it was done by him, he seeks to refer to another what he hath done, as though he could remove thence what he hath deserved. Being unwilling that himself be guilty, he rather adds to his guilt, and by excusing, not accusing, his own sins, he knows not that he is putting from him, not punishment, but pardon. For before human judges, forasmuch as they may be deceived, it seems to profit somewhat for the time, to cleanse as it were what hath been done amiss by any deceit whatever; but before God, Who cannot be deceived, we are to use, not a deceitful defense, but a true confession of sins.

## Footnotes

* ↑ Matt. vi. 12
* ↑ Ps. cxli. 3, 4
# Nicholas Company v. United States

* related portals: Supreme Court of the United States.
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United States Supreme Court
249 U.S. 34
Nicholas Company v. United States
Argued: Jan. 14, 1919. --- Decided: March 3, 1919
Mr. W. P. Preble, of New York City, for Alex. D. Shaw & Co. and others.
Mr. Albert H. Washburn, of New York City, for G. S. Nicholas & Co. and others.
Mr. Assistant Attorney General Hanson, for the United States.
Mr. Justice McKENNA 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
# Nicholas Nickleby

* related portals: Romance, Mystery.
* sister projects: Wikipedia article, Commons category, quotes, Wikidata item.
Commonly referred to as Nicholas Nickleby; Dickens' third novel; originally published as a serial from 1838 to 1839 in 19 monthly issues, with the last as a double-number and cost two shillings instead of one. Each number comprised 32 pages of text and two illustrations by Phiz. The novel centers on the life and adventures of Nicholas Nickleby, a young man who must support his mother and sister after his father dies.
THE
LIFE AND ADVENTURES
OF
NICHOLAS NICKLEBY
BY CHARLES DICKENS .
WITH ILLUSTRATIONS BY PHIZ.
LONDON:
CHAPMAN AND HALL, 186, STRAND
MDCCCXXXIX.
page
page
LONDON:
BRADBURY AND EVANS, PRINTERS, WHITEFRIARS.
TO
W. C. MACREADY, ESQ.,
THE FOLLOWING PAGES
ARE INSCRIBED,
AS A SLIGHT TOKEN OF ADMIRATION AND REGARD,
BY HIS FRIEND,
THE AUTHOR.
CONTENTS.
LIST OF PLATES.
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 II/Volume XIV/The Third Ecumenical Council/Title Page

The Third Ecumenical Council.
The Council of Ephesus.
a.d. 431.
Emperors.—Theodosius II. and Valentinian III.
Pope.—Celestine I.
Elenchus.
Historical Introduction.
Note on the Emperor’s Edict to the Synod.
Extracts from the Acts, Session I.
St. Cyril’s Letter to Nestorius, Intelligo quos dam
Continuation of Session I.
Historical Introduction to Cyril’s Anathematisms.
The Canonical Epistle of St. Cyril, Cum Salvator noster
The XII. Anathematisms of St. Cyril, and Nestorius’s Counter-anathematisms, with Notes.
Excursus to Anath. I., On the word Θεοτόκος.
Excursus to Anath. IX., On how our Lord worked Miracles, with Theodoret’s Counter-statement.
Extracts from the Acts, Session I. continued.
Decree against Nestorius, with Notes.
Extracts from the Acts, Session II.
St. Celestine’s Letter to the Synod.
Continuation of Session II.
Session III.
The Canons, with the Ancient Epitome, and Notes.
Excursus to Canon j., On the Conciliabulum of John of Antioch.
Excursus to Canon iv., On Pelagianism.
Excursus to Canon vii., On the words πίστιν ἑτέραν
A Letter from the Synod to the Synod in Pamphylia.
The Letter of the Synod to Pope Celestine.
The Definition against the Messalians, with Notes.
The Decree reEupreprius and Cyril.
# Nicholas

* Search for titles containing or beginning with: "Nicholas."
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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.
* Nicholas (d.1124)
* Nicholas ap Gwrgant
* Nicholas de Walkington
* Nicholas of Meaux
* Nicholas de Farnham
* Nicholas le Blund
* Nicholas of Lynne
* Nicholas of Hereford
* Nicholas of Fakenham
* Nicholas de Burgo
* Nicholas, Abraham
* Nicholas, David
* Nicholas, Edward
* Nicholas, Henry
* Nicholas, Robert
* Nicholas, Thomas (fl.1560-1596)
* Nicholas, Thomas (1820-1879)
* Nicholas, William
# Niceno-Constantinopolitan Creed

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The Niceno-Constantinopolitan Creed, frequently though inaccurately called the Nicene Creed, is the most widely accepted summary of the core beliefs of Christianity. It is primarily concerned with defining the nature of the three persons comprising the Trinity - God, Jesus Christ, and the Holy Spirit. It has traditionally been attributed to the First Council of Constantinople held in 381, but evidence of it exists only from 451 onward. It is called Niceno-Constantinopolitan because of its supposed origin and because it has been considered an elaboration of the Nicene Creed adopted by the First Council of Nicaea in 325. English versions frequently give the singular ("I believe", "I confess", "I await"), as used in the liturgies both of the West and of the Eastern Orthodox Church, instead of the plural ("We believe", "We confess", "We await") of the original text, and include the phrases "God from God" and "and the Son" that are included in the traditional Latin text but not in the Greek.
English-language translations of Niceno-Constantinopolitan Creed include:
* Nicene Creed in the Book of Common Prayer (1892 transcription of the 1662 manuscript)
* The Nicene Creed in Concordia Triglotta (1921)
* Nicene Creed in the Episcopal Church (United States) Book of Common Prayer (1979)

## See also

* Nicene Creed (325)
* "Nicene and Niceno-Constantinopolitan Creed" in the Catholic Encyclopedia (1913)
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Title Pages

SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
SECOND SERIES
Edited by
PHILIP SCHAFF, D.D., LL.D. and HENRY WACE, D.D.
VOLUME XIV.
The Seven Ecumenical Councils
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
the seven ecumenical councils
OF THE UNDIVIDED CHURCH.
THEIR CANONS AND DOGMATIC DECREES,
Together with the Canons of All the Local Synods which have Received Ecumenical Acceptance.
Edited with Notes Gathered from the Writings of the Greatest Scholars
by
Henry R. Percival, M.A., D.D.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book V/Chapter 6

Chapter VI.—Athanasius, after having been Seven Years concealed in the House of a Wise and Beautiful Virgin, reappears at that time in Public, and enters the Church of Alexandria.
At this period, Athanasius, who had long remained in concealment, having heard of the death of Constantius, appeared by night in the church at Alexandria.
His unexpected appearance excited the greatest astonishment. He had escaped falling into the hands of the governor of Egypt, who, at the command of the emperor, and at the request of the friends of George, had formed plans to arrest him, as before stated, and had concealed himself in the house of a holy virgin in Alexandria. It is said that she was endowed with such extraordinary beauty, that those who beheld her regarded her as a phenomenon of nature; and that men who possessed continence and prudence, kept aloof from her in order that no blame might be attached to them by the suspicious. She was in the very flower of youth and was exceedingly modest and prudent, qualities which are wont alone to adorn the body even to a refinement of beauty when nature may not be helpful with the gift. For it is not true, as some assert, that “as is the body, so is the soul.” On the contrary, the habit of the body is imaged forth by the operation of the soul, and any one who is active in any way whatever will appear to be of that nature as long as he may be thus actively engaged.
This is a truth I think admitted by all who have accurately investigated the subject. It is related that Athanasius sought refuge in the house of this holy virgin by the revelation of God, who designed to save him in this manner.
When I reflect on the result which ensued, I cannot doubt but that all the events were directed by God; so that the relatives of Athanasius might not have distress if any one had attempted to trouble them about him, and had they been compelled to swear. There was nothing to excite suspicion of a priest being concealed in the house of so lovely a virgin. However, she had the courage to receive him, and through her prudence preserved his life. She was his most faithful keeper and assiduous servant; for she washed his feet and brought him food, and she alone served in every other necessity, which nature demands in her exacting uses; the books he stood in need of she cared for through the help of others; during the long time in which these services were rendered, none of the inhabitants of Alexandria knew anything about it.

## Footnotes

* ↑ Pallad. H. I. 136; cf. Soc. iii. 4; cf. Chronicon prævium to Festal letters, under a.d. 360.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VI
## 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
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book V/Chapter 8

Chapter VIII.—Concerning Theodore, the Keeper of the Sacred Vessels of Antioch. How Julian, the Uncle of the Traitor, on Account of these Vessels, falls a Prey to Worms.
It is said that when Julian, the uncle of the emperor,
was intent upon removing the votive gifts of the church of Antioch, which were many and costly, and placing them in the imperial treasury, and also closing the places of prayer, all the clergy fled. One presbyter, by name Theodoritus, alone did not leave the city; Julian seized him, as the keeper of the treasures, and as capable of giving information concerning them, and maltreated him terribly; finally he ordered him to be slain with the sword, after he had responded bravely under every torture and had been well approved by his doctrinal confessions. When Julian had made a booty of the sacred vessels, he flung them upon the ground and began to mock; after blaspheming Christ as much as he wished, he sat upon the vessels and augmented his insulting acts. Immediately his genitals and rectum were corrupted; their flesh became putrescent, and was changed into worms. The disease was beyond the skill of the physicians. However, from reverence and fear for the emperor, they resorted to experiments with all manner of drugs, and the most costly and the fattest birds were slain, and their fat was applied to the corrupted parts, in the hope that the worms might be thereby attracted to the surface, but this was of no effect; for being deep buried, they crept into the living flesh, and did not cease their gnawing until they put an end to his life. It seemed that this calamity was an infliction of Divine wrath, because the keeper of the imperial treasures, and other of the chief officers of the court who had made sport of the Church, died in an extraordinary and dreadful manner,
as if condemned by Divine wrath.

## Footnotes

* ↑ Philost. vii. 10, variations; Theodoret, iii. 12, 13. Cf. Am. Marcel. xxiii. 1. 4–6.
* ↑ Felix and Elpidius, officials whom Philost. and Theodoret assert to have been punished.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/On the Morals of the Catholic Church/Chapter 15

Chapter 15.—The Christian Definition of the Four Virtues.
25. As to virtue leading us to a happy life, I hold virtue to be nothing else than perfect love of God. For the fourfold division of virtue I regard as taken from four forms of love. For these four virtues (would that all felt their influence in their minds as they have their names in their mouths!), I should have no hesitation in defining them: that temperance is love giving itself entirely to that which is loved; fortitude is love readily bearing all things for the sake of the loved object; justice is love serving only the loved object, and therefore ruling rightly; prudence is love distinguishing with sagacity between what hinders it and what helps it. The object of this love is not anything, but only God, the chief good, the highest wisdom, the perfect harmony. So we may express the definition thus: that temperance is love keeping itself entire and incorrupt for God; fortitude is love bearing everything readily for the sake of God; justice is love serving God only, and therefore ruling well all else, as subject to man; prudence is love making a right distinction between what helps it towards God and what might hinder it.

## Footnotes

* ↑ [It would be difficult to find in Christian literature a more beautiful and satisfactory exposition of love to God. The Neo-Platonic influence is manifest, but it is Neo-Platonism thoroughly Christianized.—A.H.N.]