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# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 50

Chapter 50.—Christ Took Away Not Only the One Original Sin, But All the Other Sins that Have Been Added to It.
With this difference: the first man brought one sin into the world, but this man took away not only that one sin, but all that He found added to it. Hence the apostle says: “And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification.” For it is evident that the one sin which we bring with us by nature would, even if it stood alone, bring us under condemnation; but the free gift justifies man from many offenses: for each man, in addition to the one sin which, in common with all his kind, he brings with him by nature, has committed many sins that are strictly his own.

## Footnotes

* ↑ Rom. v. 16
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 55

Chapter 55.—The Expression, “Christ Shall Judge the Quick and the Dead,” May Be Understood in Either of Two Senses.
Now the expression, “to judge the quick and the dead,” may be interpreted in two ways: either we may understand by the “quick” those who at His advent shall not yet have died, but whom He shall find alive in the flesh, and by the “dead” those who have departed from the body, or who shall have departed before His coming; or we may understand the “quick” to mean the righteous, and the “dead” the unrighteous; for the righteous shall be judged as well as others. Now the judgment of God is sometimes taken in a bad sense, as, for example, “They that have done evil unto the resurrection of judgment;” sometimes in a good sense, as, “Save me, O God, by Thy name, and judge me by Thy strength.” This is easily understood when we consider that it is the judgment of God which separates the good from the evil, and sets the good at His right hand, that they may be delivered from evil, and not destroyed with the wicked; and it is for this reason that the Psalmist cried, “Judge me, O God,” and then added, as if in explanation, “and distinguish my cause from that of an ungodly nation.”

## Footnotes

* ↑ John v. 29 (damnation, A.V.)
* ↑ Ps. liv. 1
* ↑ Ps. xliii. 1 (“Plead my cause against an ungodly nation,” A.V.).
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 49

Chapter 49.—Christ Was Not Regenerated in the Baptism of John, But Submitted to It to Give Us an Example of Humility, Just as He Submitted to Death, Not as the Punishment of Sin, But to Take Away the Sin of the World.
Now, those who were baptized in the baptism of John, by whom Christ was Himself baptized, were not regenerated; but they were prepared through the ministry of His forerunner, who cried, “Prepare ye the way of the Lord,” for Him in whom only they could be regenerated. For His baptism is not with water only, as was that of John, but with the Holy Ghost also; so that whoever believes in Christ is regenerated by that Spirit, of whom Christ being generated, He did not need regeneration. Whence that announcement of the Father which was heard after His baptism, “This day have I begotten Thee,” referred not to that one day of time on which He was baptized, but to the one day of an unchangeable eternity, so as to show that this man was one in person with the Only-begotten. For when a day neither begins with the close of yesterday, nor ends with the beginning of to-morrow, it is an eternal to-day. Therefore He asked to be baptized in water by John, not that any iniquity of His might be washed away, but that He might manifest the depth of His humility. For baptism found in Him nothing to wash away, as death found in Him nothing to punish; so that it was in the strictest justice, and not by the mere violence of power, that the devil was crushed and conquered: for, as he had most unjustly put Christ to death, though there was no sin in Him to deserve death, it was most just that through Christ he should lose his hold of those who by sin were justly subject to the bondage in which he held them. Both of these, then, that is, both baptism and death, were submitted to by Him, not through a pitiable necessity, but of His own free pity for us, and as part of an arrangement by which, as one man brought sin into the world, that is, upon the whole human race, so one man was to take away the sin of the world.

## Footnotes

* ↑ Matt. iii. 13–15
* ↑ Matt. iii. 3
* ↑ Matt. iii. 11
* ↑ Ps. ii. 7; Heb. i. 5, v. 5. It is by a mistake that Augustin quotes these words as pronounced at our Lord’s baptism.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 54

Chapter 54.—Christ’s Second Coming Does Not Belong to the Past, But Will Take Place at the End of the World.
But what we believe as to Christ’s action in the future, when He shall come from heaven to judge the quick and the dead, has no bearing upon the life which we now lead here; for it forms no part of what He did upon earth, but is part of what He shall do at the end of the world. And it is to this that the apostle refers in what immediately follows the passage quoted above: “When Christ, who is our life, shall appear, then shall ye also appear with Him in glory.”

## Footnotes

* ↑ Col. iii. 4
# Mithridates

I cannot spare water or wine
* Mithridates in Poems (1847)
* Mithridates in Poems (Household Edition, 1904)

## See also

* "Mithridates at Chios" by John Greenleaf Whittier, from In War Time, and Other Poems (1863)
# Mitsugi Nishikawa v. Dulles

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
United States Supreme Court
356 U.S. 129
Mitsugi Nishikawa v. Dulles
Argued: Oct. 28, 1957. --- Decided: March 31, 1958
Mr. A. L. Wirin, Los Angeles, Cal., for petitioner.
Mr. Oscar H. Davis, Washington, D.C., for respondent.
Mr. Chief Justice WARREN 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
# Mixed Grill

* information about this edition.
* sister projects: Wikidata item.
New York & London: Hodder and Stoughton, 1913.
MIXED GRILL
BY
W. PETT RIDGE
AUTHOR OF “MORD EM'LY,” ETC.
“If you can't make up your mind what to order,” said the City waiter, “how about trying the mixed grill? You may not like all of it, but what you don't care for you can easily leave!”
HODDER AND STOUGHTON NEW YORK AND LONDON
Printed in 1913

### CONTENTS

* I
* Third Person Singular 1
* II
* A Benevolent Character 17
* III
* The Wonderful Start 29
* IV
* Slow Recovery 44
* V
* Loose Cash 57
* VI
* Price of James McWinter 88
* VII
* A Case of Suspicion 111
* VIII
* Question of Temperature 130
* IX
* Foreign Affairs 148
* X
* Before Lunch 160
* XI
* Counter Attractions 176
* XII
* Hero of Hammerton Street 189
* XIII
* Damages for Libel 202
* XIV
* The Rest Cure 218
* XV
* Reward for Courage 242
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1930, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 93 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Mitzi's Lullaby

* information about this edition.
* sister projects: Wikidata item.
Song from the musical Head over Heels.
[Verse]
    I never had a mother, but I love her just the same,
    I don't know where I got myself, not even my own name
    I thought I once heard someone say, "I have my papa's face,"
    He left me nothing but a mark, in a most peculiar place,
    and yet when things go wrong,
    from the past comes this old song
[Burthen]
    Nestle close to mother
    darling have no fear
    She can, as no other,
    kiss away each tear,
    Always there to cheer you
    as the years roll on
    She'll be ever near you,
    ever when she's gone
    Nestle close to mother
    darling have no fear
    She can, as no other
    kiss away each tear,
    Always there to cheer you
    as the years roll on,
    She'll be ever near you,
    even when she's gone
    Always there to cheer you
    as the years roll on
    She'll be ever near you
    even when she's gone.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1948, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 75 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series I/Volume XII/Homilies on Second Corinthians
## Contents

* Homily I
* Homily II
* Homily III
* Homily IV
* Homily V
* Homily VI
* Homily VII
* Homily VIII
* Homily IX
* Homily X
* Homily XI
* Homily XII
* Homily XIII
* Homily XIV
* Homily XV
* Homily XVI
* Homily XVII
* Homily XVIII
* Homily XIX
* Homily XX
* Homily XXI
* Homily XXII
* Homily XXIII
* Homily XXIV
* Homily XXV
* Homily XXVI
* Homily XXVII
* Homily XXVIII
* Homily XXIX
* Homily XXX
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 23

23. If, therefore, you had not as yet vowed unto God widowed continence, we would assuredly exhort you to vow it; but, in that you have already vowed it, we exhort you to persevere. And yet I see that I must so speak as to lead those also who had as yet thought of marriage to love it and to seize on it. Therefore let us give ear unto the Apostle, “She who is unmarried,” saith he, “is careful about the things of the Lord, to be holy both in body and spirit; but she who is married is careful about the things of the world, how to please her husband.” He saith not, is careful about the things of the world, so as not to be holy; but certainly that that marriage holiness is less, in regard of that portion of cares, which hath thought of the pleasure of the world. Whatever, therefore, I of earnest purpose of mind would be expended also on these things whereby she would have to please a husband, the unmarried Christian woman ought in a certain way to gather and bring together unto that earnest purpose whereby she is to please the Lord. And consider, Whom she pleases, who pleases the Lord; and assuredly she is by so much the more blessed by how much the more she pleases Him; but by how much the more her thoughts are of the things of the world, by so much the less does she please Him. Therefore do ye with all earnest purpose please Him, Who is “’fair of form above the sons of men.” For that ye please Him, it is by His grace which is “shed abroad on His lips.” Please ye Him in that portion of thought also, which would be occupied by the world, in order to please a husband. Please ye Him, Who displeased the world, in order that such as please Him might be set free from the world. For This One, fair of form above the sons of men, men saw on the Cross of the Passion; “and He had not form or beauty, but His face cast down, and His posture unseemly.” Yet from this unseemliness of your Redeemer flowed the price of your beauty, but of a beauty within, for “all the beauty of the King’s daughter is within.” By this beauty please ye Him, this beauty order ye with studious care and anxious thought. He loves not dyes of deceits; the Truth delighteth in things that are true, and He, if you recognize what you have read, is called the Truth. “I am,” saith He, “the Way, and the Truth, and the Life.” Run ye to Him through Him, please ye Him of Him; live ye with Him, in Him, of Him. With true affections and holiest chastity love ye to be loved by such a Husband.

## Footnotes

* ↑ 1 Cor. vii. 34
* ↑ Most mss. “but certainly that divine holiness.”
* ↑ Ps. xlv. 2
* ↑ Is. liii. 2. [See R.V.]
* ↑ Ps. lxv. 13. [See R.V.]
* ↑ John xiv. 6
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 22

22. Now it has been my wish on this account to say something on this subject, by reason of certain of our brethren most friendly and dear to us, and without willful guilt indeed entangled in this error, but yet entangled; who think, that, when they exhort any to righteousness and piety, their exhortation will not have force, unless the whole of that, wherein they would work upon man that man should work, they set in the power of man, not helped by the grace of God, but put forth by the alone choice of the free will; as though there can be free will to perform a good work, unless set free by the gift of God! And they mark not that this very thing themselves also have by the gift of God, that with such power they exhort, as to excite the dull wills of men to enter upon a good life, to enkindle the cold, to correct such as are in error, to convert such as are turned aside, to pacify such as are opposed. For thus they are able to succeed in persuading what they would persuade to, or if they work not these things in the wills of men, what is their work? wherefore speak they? Let them leave them rather to their own choice. But if in them they work these things, what? I pray, doth man, in the will of man, work so great things by speaking, and doth God work nothing there by helping? Yea rather, with how great soever power of discourse man may prevail, as that by skill of discussion, and sweetness of speech, he in the will of man implant truth, nourish charity, by teaching remove error, by exhortation remove sloth, “Neither he who planteth is any thing, nor he who watereth, but God Who giveth the increase.” For in vain would the workman use all means without, unless the Creator should work secretly within. I hope therefore that this letter of mine by the worthy deed of your Excellence will soon come into the hands of such also; on this account I thought that I ought to say something on this subject. Next that both you yourself, and whatsoever other widows shall read this, or hear it read, may know that you make more advance unto the love and profession of the good of continence by your own prayers than by our exhortations; forasmuch as if it be any help to you that our addresses also are supplied to you, the whole must be assigned to His grace, “in Whose Hand,” as it is written, “are both we and our discourses.”

## Footnotes

* ↑ 1 Cor. iii. 7
* ↑ Merito
* ↑ Wisdom vii. 16
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 19

19. These discussions, therefore, concerning the different deserts of married women, and of different widows, I would not in this work enter upon, if, what I am writing unto you, I were writing only for you. But, since there are in this kind of discourse certain very difficult questions, it was my wish to say something more than what properly relates to you, by reason of certain, who seem not to themselves learned, unless they essay, not by passing judgment to discuss, but by rending to cut in pieces the labors of others: in the next place, that you yourself also may not only keep what you have vowed, and make advance in that good; but also know more carefully and more surely, that this same good of yours is not distinguished from the evil of marriage, but is set before the good of marriage. For let not such, as condemn the marriage of widowed females, although they exercise their continence in abstaining from many things, which you make use of, on this account lead you astray, to think what they think, although you cannot do what they do. For no one would be a madman, although he see that the strength of a madman is greater than of men in their sound senses. Chiefly, therefore, let sound doctrine both adorn and guard goodness of purpose. Forsooth it is from this cause that catholic females, even after that they have been married more than once, are by just judgment preferred, not only to the widows who have had one husband, but also to the virgins of heretics. There are indeed on these three matters, of marriage, widowhood, and virginity, many winding recesses of questions, many perplexities; and in order by discussion to enter deeply into and solve these, there is required both greater care, and a fuller discourse; that either we may have a right mind in all those things, or, if in any matter we be otherwise minded, this also God may reveal unto us. However, what there also the Apostle saith next after, “Whereunto we have arrived, in that let us walk.” But we have arrived, in what relates to this matter on which we are speaking, so far as to set continence before marriage, but holy virginity even before widowed continence; and not to condemn any marriages, which yet are not adulteries but marriages, by praise of any purpose whatever of our own or of our friends. Many other things on these matters we have said in a Book concerning the Good of Marriage, and in another Book concerning Holy Virginity, and in a Book which we composed with as great pains as we could against Faustus the Manichee; since, by most biting reproaches in his writings of the chaste marriages of Patriarchs and Prophets, he had turned aside the minds of certain unlearned persons from soundness of faith.

## Footnotes

* ↑ Phil. iii. 15, 16
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 20

20. Wherefore, forasmuch as in the beginning of this little work I had proposed certain two necessary matters, and had undertaken to follow them out; one which related to doctrine, the other to exhortation; and I have not failed in the former part, to the best of my power, according to the business which I had undertaken; let us come to exhortation, in order that the good which is known wisely, may be pursued ardently. And in this matter I give you this advice first, that, how great soever love of pious continence you feel to be in you, you ascribe it to the favor of God, and give Him thanks, Who of His Holy Spirit hath freely given unto you so much, as that, His love being shed abroad in your heart, the love of a better good should take away from you the permission of a lawful matter. For it was His gift to you that you should not wish to marry, when it was lawful, in order that now it should not be lawful, even if you wished; and that by this means the wish not to do it might be the more settled, lest what were now unlawful be done, which was not done even when lawful; and that, a widow of Christ, you should so far attain as to see your daughter also a virgin of Christ; for whilst you are praying as Anna, she hath become what Mary was. These by how much the more you know them to be gifts of God, by so much the more are you by the same gifts blessed; yea, rather, you are not so otherwise than as you know from Whom you have what you have. For listen to what the Apostle said on this matter, “But we have received not the spirit of this world, but the Spirit Which is of God, that we may know what things have been given to us by God.” Forsooth many have many gifts of God, and by not knowing from Whom they have them, come to boast themselves with impious vanity. But there is no one blessed with the gifts of God, who is ungrateful to the Giver. Forasmuch as, also, whereas in the course of the sacred Mysteries we are bidden to “lift up our hearts,” it is by His help that we are able, by Whose bidding we are admonished; and therefore it follows, that, of this so great good of the heart lifted up, we give not the glory to ourselves as of our own strength, but render thanks unto our Lord God. For of this we are straightway admonished, that “this is meet,” “this is right.” You remember whence these words are taken, you recognize by what sanction, and by how great holiness they are commended within. Therefore hold and have what you have received, and return thanks to the Giver. For, although it be yours to receive and have, yet you have that, which you have received; forasmuch as to one waxing proud, and impiously glorying of that which he had, as though he had it of himself, the Truth saith by the Apostle, “But what hast thou, which thou hast not received? But, if thou hast received, why boastest thou, as if thou hadst not received?”

## Footnotes

* ↑ 1 Cor. ii. 12
* ↑ “Intus qua sanctione,” al. “inter quas actiones,” “amongst what actions;” there are other various readings besides.
* ↑ 1 Cor. iv. 7
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 16

16. For that also is no foolish question which is wont to be proposed, that whoso can may say, which widow is to be preferred in desert; whether one who hath had one husband, who, after having lived a considerable time with her husband, being left a widow with sons born to her and alive, hath made profession of continence; or she who as a young woman having lost two husbands within two years, having no children left alive to console her, hath vowed to God continence, and in it hath grown old with most enduring sanctity. Herein let them exercise themselves, if they can, by discussing, and by showing some proof to us, who weigh the merits of widows by number of husbands, not by the strength itself of continence. For, if they shall have said, that she who hath had one husband is to be preferred to her who hath had two; unless they shall have alleged some special reason or authority, they will assuredly be found to set before excellence of soul, not greater excellence of soul, but good fortune of the flesh. Forsooth it pertained unto good fortune of the flesh, both to live a long time with her husband, and to conceive sons. But, if they prefer her not on this account, that she had sons; at any rate the very fact that she lived a long time with her husband, what else was it than good fortune of the flesh? Further, the desert of Anna herself is herein chiefly commended, in that, after she had so soon buried her husband, through her protracted life she long contended with the flesh, and overcame. For so it is written, “And there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in many days; and had lived with her husband seven years from her virginity; and she was a widow even unto eighty-four years, who used not to depart from the Temple, by fastings and prayers serving day and night.” You see how the holy widow is not only commended in this, that she had had one husband, but also, that she had lived few years with a husband from her virginity, and had with so great service of piety continued her office of widowed chastity even unto so great age.

## Footnotes

* ↑ Luke ii. 36, 37
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 2

2. Whereas, therefore, in every question, which relates to life and conduct, not only teaching, but exhortation also is necessary; in order that by teaching we may know what is to be done, and by exhortation may be incited not to think it irksome to do what we already know is to be done; what more can I teach you, than what we read in the Apostle? For holy Scripture setteth a rule to our teaching, that we dare not “be wise more than it behoveth to be wise;” but be wise, as himself saith, “unto soberness, according as unto each God hath allotted the measure of faith.” Be it not therefore for me to teach you any other thing, save to expound to you the words of the Teacher, and to treat of them as the Lord shall have given to me.

## Footnotes

* ↑ So V.
* ↑ Rom. xii. 3