OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 127

CXXVII. To Jobius, Presbyter and Archimandrite.
The patriarch Abraham won a victory in his old age. The great Moses was now an old man when, so long as he stretched out his hands in prayer, he vanquished Amalek. The divine Samuel was an old man when he put the aliens to flight. These are emulated by your venerable old age. In our wars for true religion’s sake you are playing the man, and championing the cause of the gospel doctrines, and putting young men in the shade by the vigour of your spirit.
I rejoice to hear it, and am glad, and long to embrace your right venerable gray hairs. This I cannot do, for your reverence is kept at home by your years, and I am kept in durance here by the imperial decree. But I cheat my love by this letter, and give your piety this most loving embrace. I call upon you in your prayers to help the churches now whelmed in the storm, and to win for me the divine support, assailed as I am for the sake of the doctrines of the gospel, and standing sorely in need of help from above.

## Footnotes

* ↑ Jobius was an orthodox archimandrite of Constantinople, and subscribed the deposition of Eutyches by the hand of his deacon Andreas at Constantinople in 448. (Labbe iv, 232) In 450 Leo addresses him with other archimandrites (Ep. LXXI page 1012). This letter seems to have been written about the time of the Latrocinium.
* ↑ Gen. xiii. 15
* ↑ Ex. xvii. 13
* ↑ 1 Sam. vii. 12
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 12

XII. To the Bishop Irenæus.
Job, that famous tower of adamant and noble champion of goodness, was not shaken even by blows of continuous troubles of every sort and kind, but stood impregnable and firm. At the end however of all his trials the righteous Law-giver explained the reason of them in the words, “Dost thou think that I answered thee for any other reason than that thou mightest appear just?” I think that these words are known to your piety which is able to support the many and various attacks of troubles and anxieties, and so far from shrinking from them, exhibits the strength and stability of your administration. So the bountiful Lord, seeing the bravery and holiness of your soul, has refused to keep a worthy champion in concealment, and has brought him forth to the contest to adorn your venerable head with a crown of victory, and give your struggles as a high example of good service to the rest. So, my dear friend, conquer in this battle too, and bear bravely the death of your son-in-law, my own dear friend. Conquer in your wisdom the claims of kinsmanship and the memory of a noble and generous character, a memory which must always recall something beyond painter’s art or rhetorician’s skill. Repel the assault of sorrow by the thought of Him who wisely administers all the affairs of men, with perfect knowledge of the future and right guidance of it for our good. Let us join in the joy of him who has been delivered from this life’s storms. Let us rather give thanks because, wafted by kindly winds, he has cast anchor in the windless haven and has escaped the grievous shipwrecks whereof this life is full. But need I say all this to one who is a tried gladiator of goodness? Need I, as it were, anoint for endurance one who is a trainer of other athletes? Still I write. It is a comfort to myself to write as I do. I am really and truly grieved when I remember an intimacy that I esteemed so highly. Once more I praise the great Guide of all, Who both knows what would be good for us and guides our life accordingly. I have dictated this after writing my former communication, on one of my friends in Antioch telling me that the end had come.

## Footnotes

* ↑ Vide note on Letter III.
* ↑ Job xl. 3, lxx.
# No and Yes

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
NO AND YES
BY
MARY BAKER G. EDDY
AUTHOR OF SCIENCE AND HEALTH WITH KEY TO THE SCRIPTURES
Seventy-fifth Edition
BOSTON, U.S.A.
Published by Allison V. Stewart
Falmouth and St. Paul Streets
1909
Copyright, 1891, 1908
By Mary Baker G. Eddy
All rights reserved
THE UNIVERSITY PRESS, CAMBRIDGE, U.S.A.
CONTENTS
| | Page |
| Preface | v |
| Introduction | i |
| Disease Unreal | 4 |
| Science of Mind-healing | 7 |
| Is Christian Science of the Same Lineage as Spiritualism or Theosophy? | 13 |
| Is Christian Science from Beneath, and not from Above? | 14 |
| Is Christian Science Pantheistic? | 15 |
| Is Christian Science Blasphemous? | 18 |
| Is There a Personal Deity? | 19 |
| Is There a Personal Devil? | 22 |
| Is Man a Person? | 25 |
| Has Man a Soul? | 28 |
| Is Sin Forgiven? | 30 |
| Is There any such Thing as Sin? | 32 |
| Is There no Sacrificial Atonement? | 33 |
| Is There no Intercessory Prayer? | 38 |
| Should Christians Beware of Christian Science? | 41 |
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book X/Chapter 16

Chapter XVI.
How we ought to admonish those who go wrong, not out of hatred, but out of love.
But again in case some might be encouraged by this gentleness, and scorn to obey his commands, he proceeds with the severity of an apostle: “But if any man obey not our word by this Epistle, note that man and do not keep company with him that he may be ashamed.” And in warning them of what they ought to observe out of regard for him and for the good of all, and of the care with which they should keep the apostolic commands, at once he joins to the warning the kindness of a most indulgent father; and teaches them as well, as if they were his children, what a brotherly disposition they should cultivate towards those mentioned above, out of love. “Yet do not esteem him as an enemy, but admonish him as a brother.” With the severity of a judge he combines the affection of a father, and tempers with kindness and gentleness the sentence delivered with apostolic sternness. For he commands them to note that man who scorns to obey his commands, and not to keep company with him; and yet he does not bid them do this from a wrong feeling of dislike, but from brotherly affection and out of consideration for their amendment. “Do not keep company,” he says, “with him that he may be ashamed;” so that, even if he is not made better by my mild charges, he may at last be brought to shame by being publicly separated from all of you, and so may some day begin to be restored to the way of salvation.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book X/Chapter 18

Chapter XVIII.
That the Apostle wrought what he thought would be sufficient for him and for others who were with him.
Then going to Miletus, and from thence sending to Ephesus, and summoning to him the elders of the church of Ephesus, he charged them how they ought to rule the church of God in his absence, and said: “I have not coveted any man’s silver and gold; you yourselves know how for such things as were needful for me and them that are with me these hands have ministered. I have showed you all things, how that so labouring you ought to support the weak, and to remember the words of the Lord Jesus, how he said: It is more blessed to give than to receive.” He left us a weighty example in his manner of life, as he testifies that he not only wrought what would supply his own bodily wants alone, but also what would be sufficient for the needs of those who were with him: those, I mean, who, being taken up with necessary duties, had no chance of procuring food for themselves with their own hands. And as he tells the Thessalonians that he had worked to give them an example that they might imitate him, so here too he implies something of the same sort when he says: “I have showed you all things, how that so labouring you ought to support the weak,” viz., whether in mind or body; i.e., that we should be diligent in supplying their needs, not from the store of our abundance, or money laid by, or from another’s generosity and substance, but rather by securing the necessary sum by our own labour and toil.

## Footnotes

* ↑ Acts xx. 33–35.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book X/Chapter 10

Chapter X.
That for this reason the Apostle laboured with his own hands, that he might set us an example of work.
“Not as if we had not power; but that we might give ourselves a pattern to you to imitate us.” He lays bare the reason why he imposed such labour on himself: “that we might,” says he, “give a pattern to you to imitate us, that if by chance you become forgetful of the teaching of our words which so often passes through your ears, you may at least keep in your recollection the example of my manner of life given to you by ocular demonstration. There is here too no slight reproof of them, where he says that he has gone through this labour and weariness by night and day, for no other reason but to set an example, and that nevertheless they would not be instructed, for whose sakes he, although not obliged to do it, yet imposed on himself such toil. “And indeed,” he says, “though we had the power, and opportunities were open to us of using all your goods and substance, and I knew that I had the permission of our Lord to use them: yet I did not use this power, lest what was rightly and lawfully done on my part might set an example of dangerous idleness to others. And therefore when preaching the gospel, I preferred to be supported by my own hands and work, that I might open up the way of perfection to you who wish to walk in the path of virtue, and might set an example of good life by my work.”

## Footnotes

* ↑ Permissum (Petschenig). Promissum (Gazæus).
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book X/Chapter 14

Chapter XIV.
How manual labour prevents many faults.
And so he loses no time in at once applying a suitable remedy to the incentive to so many faults, and laying aside that apostolic power of his which he had made use of a little before, he adopts once more the tender character of a good father, or of a kind physician, and, as if they were his children or his patients, applies by his healing counsel remedies to cure them, saying: “Now we charge them that are such, and beseech them by the Lord Jesus, that working with silence they would eat their own bread.” The cause of all these ulcers, which spring from the root of idleness, he heals like some well-skilled physician by a single salutary charge to work; as he knows that all the other bad symptoms, which spring as it were from the same clump, will at once disappear when the cause of the chief malady has been removed.

## Footnotes

* ↑ The text of Gazæus has oratio, but the reading which Petschenig gives, operatio manuum, is clearly so.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book X/Chapter 15

Chapter XV.
How kindness should be shown even to the idle and careless.
Nevertheless, like a far-sighted and careful physician, he is not only anxious to heal the wounds of the sick, but gives suitable directions as well to the whole, that their health may be preserved continually, and says: “But be not ye weary in well doing:” ye who following us, i.e., our ways, copy the example given to you by imitating us in work, and do not follow their sloth and laziness: “Do not be weary in well doing;” i.e., do you likewise show kindness towards them if by chance they have failed to observe what we said. As then he was severe with those who were weak, for fear lest being enervated by laziness they might yield to restlessness and inquisitiveness, so he admonishes those who are in good health neither to restrain that kindness which the Lord’s command bids us show to the good and evil, even if some bad men will not turn to sound doctrine; nor to desist from doing good and encouraging them both by words of consolation and by rebuke as well as by ordinary kindness and civility.

## Footnotes

* ↑ S. Matt. v. 43–45.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book X/Chapter 11

Chapter XI.
That he preached and taught men to work not only by his example, but also by his words.
But lest haply it might be thought that, while he worked in silence and tried to teach them by example, he had not instructed them by precepts and warnings, he proceeds to say: “For when we were with you, this we declared to you, that if a man will not work neither should he eat.” Still greater does he make their idleness appear, for, though they knew that he, like a good master, worked with his hands for the sake of his teaching and in order to instruct them, yet they were ashamed to imitate him; and he emphasizes our diligence and care by saying that he did not only give them this for an example when present, but that he also proclaimed it continually in words; saying that if any one would not work, neither should he eat.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book X/Chapter 12

Chapter XII.
Of his saying: “If any will not work, neither shall he eat.”
And now he no longer addresses to them the advice of a teacher or physician, but proceeds with the severity of a judicial sentence, and, resuming his apostolic authority, pronounces sentence on his despisers as if from the judgment seat: with that power, I mean, which, when writing with threats to the Corinthians, he declared was given him of the Lord, when he charged those taken in sin, that they should make haste and amend their lives before his coming: thus charging them, “I beseech you that I may not be bold when I am present, against some, with that power which is given to me over you.” And again: “For if I also should boast somewhat of the power which the Lord has given me unto edification, and not for your destruction, I shall not be ashamed.” With that power, I say, he declares, “If a man will not work, neither let him eat.” Not punishing them with a carnal sword, but with the power of the Holy Ghost forbidding them the goods of this life, that if by chance, thinking but little of the punishment of future death, they still should remain obstinate through love of ease, they may at last, forced by the requirements of nature and the fear of immediate death, be compelled to obey his salutary charge.

## Footnotes

* ↑ 2 Cor. x. 2, 8.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book X/Chapter 19

Chapter XIX.
How we should understand these words: “It is more blessed to give than to receive.”
And he says that this is a command of the Lord: “For He Himself,” namely the Lord Jesus, said he, “said it is more blessed to give than to receive.” That is, the bounty of the giver is more blessed than the need of the receiver, where the gift is not supplied from money that has been kept back through unbelief or faithlessness, nor from the stored-up treasures of avarice, but is produced from the fruits of our own labour and honest toil. And so “it is more blessed to give than to receive,” because while the giver shares the poverty of the receiver, yet still he is diligent in providing with pious care by his own toil, not merely enough for his own needs, but also what he can give to one in want; and so he is adorned with a double grace, since by giving away all his goods he secures the perfect abnegation of Christ, and yet by his labour and thought displays the generosity of the rich; thus honouring God by his honest labours, and plucking for him the fruits of his righteousness, while another, enervated by sloth and indolent laziness, proves himself by the saying of the Apostle unworthy of food, as in defiance of his command he takes it in idleness, not without the guilt of sin and of obstinacy.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book X/Chapter 13

Chapter XIII.
Of his saying: “We have heard that some among you walk disorderly.”
Then after all this rigour of gospel severity, he now lays bare the reason why he put forward all these matters. “For we have heard that some among you walk disorderly, working not at all, but curiously meddling.” He is nowhere satisfied to speak of those who will not give themselves up to work, as if they were victims of but a single malady. For in his first Epistle he speaks of them as “disorderly,” and not walking according to the traditions which they had received from him: and he also asserts that they were restless, and ate their bread for nought. Again he says here, “We have heard that there are some among you who walk disorderly.” And at once he subjoins a second weakness, which is the root of this restlessness, and says, “working not at all;” a third malady as well he adds, which springs from this last like some shoot: “but curiously meddling.”

## Footnotes

* ↑ A mistake on Cassian’s part: the reference being to 2 Thess. iii. 6.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book X/Chapter 17

Chapter XVII.
Different passages in which the Apostle declares that we ought to work, or in which it is shown that he himself worked.
In the Epistle to the Ephesians also he thus gives a charge on this subject of work, saying: “He that stole, let him now steal no more, but rather let him labour, working with his hands the thing that is good, that he may have something to give to him that suffereth need.” And in the Acts of the Apostles too we find that he not only taught this, but actually practised it himself. For when he had come to Corinth, he did not permit himself to lodge anywhere except with Aquila and Priscilla, because they were of the same trade which he himself was accustomed to practise. For we thus read: “After this, Paul departing from Athens came to Corinth; and finding a certain Jew named Aquila, born in Pontus, and Priscilla his wife, he came to them because they were of the same trade; and abode with them, and worked: for they were tent-makers by trade.”

## Footnotes

* ↑ Eph. iv. 28.
* ↑ Acts xviii. 1–3.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/The Book of Pastoral Rule/Part III/Chapter 3

Chapter III.
How the joyful and the sad are to be admonished.
Admonition4. Differently to be admonished are the joyful and the sad. That is, before the joyful are to be set the sad things that follow upon punishment; but before the sad the promised glad things of the kingdom. Let the joyful learn by the asperity of threatenings what to be afraid of: let the sad bear what joys of reward they may look forward to. For to the former it is said, Woe unto you that laugh now! For ye shall weep (Luke vi. 25); but the latter hear from the teaching of the same Master, I will see you again, and your heart shall rejoice, and your joy no man shall take from you (Joh. xvi. 22). But some are not made joyful or sad by circumstances, but are so by temperament.  And to such it should be intimated that certain defects are connected with certain temperaments; that the joyful have lechery close at hand, and the sad wrath. Hence it is necessary for every one to consider not only what he suffers from his peculiar temperament, but also what worse thing presses on him in connection with it; lest, while he fights not at all against that which he has, he succumb also to that from which he supposes himself free.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/The Book of Pastoral Rule/Part III/Chapter 36

Chapter XXXVI.
Concerning the exhortation to be addressed many at once, that It may so aid the virtues of each among them that vices contrary to such virtues may not grow up through it.
These are the things that a Bishop of souls should observe in the diversity of his preaching, that he may solicitously oppose suitable medicines to the diseases of his several hearers.  But, whereas it is a matter of great anxiety, in exhorting individuals, to be of service to them according to their individual needs, since it is a very difficult thing to instruct each person in what concerns himself, dealing out due consideration to each case, it is yet far more difficult to admonish innumerable hearers labouring under various passions at one and the same time with one common exhortation.  For in this case the speech is to be tempered with such art that, the vices of the hearers being diverse, it may be found suitable to them severally, and yet be not diverse from itself; that it pass indeed with one stroke through the midst of passions, but, after the manner of a two-edged sword, cut the swellings of carnal thoughts on either side; so that humility be so preached to the proud that yet fear be not increased in the timid; that confidence be so infused into the timid that yet the unbridled licence of the proud grow not; that solicitude in well doing be so preached to the listless and torpid that yet licence of immoderate action be not increased in the unquiet; that bounds be so set on the unquiet that yet careless torpor be not produced in the listless; that wrath be so extinguished in the impatient that yet negligence grow not in the easy and soft-hearted; that the soft-hearted be so inflamed to zeal that yet fire be not added to the wrathful; that liberality in giving be so infused into the niggardly that yet the reins of profusion be in no wise loosened to the prodigal; that frugality be so preached to the prodigal that yet care to keep perishable things be not increased in the niggardly; that marriage be so praised to the incontinent that yet those who are already continent be not called back to voluptuousness; that virginity of body be so praised to the continent that yet fecundity of the flesh come not to be despised by the married. Good things are so to be preached that ill things be not assisted sideways. The highest good is so to be praised that the lowest be not despaired of. The lowest is so to be cherished that there be no cessation of striving for the highest from the lowest being thought sufficient.
# Northern Railway Company v. Page

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United States Supreme Court
274 U.S. 65
Northern Railway Company v. Page
Argued: Jan. 17, 1927. --- Decided: April 11, 1927
Mr. Robert G. Dodge, of Boston, Mass., for petitioner.
Mr. Charles F. Perkins, of Boston, Mass., for respondents.
Mr. Justice BUTLER 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).
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# Northern Railroad v. The People/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
79 U.S. 384
Northern Railroad v. The People
The principles announced in the preceding case of Knox v. Exchange Bank govern the present one.
We are unable to see that the judgment of the State court, declaring the dissolution of the Northern Railroad Company, rested in any manner on the act of the New York legislature of March, 1857. It is true that that company, the plaintiff in error in the case, both in the pleading which it filed and in argument, here assails that statute as taking property without due process of law, and impairing the obligation of contracts; but, as the defendant in error claims nothing under that statute, and as the validity or invalidity of that statute is in no way involved in the judgment of dissolution rendered by the State court, there is no question here of which this court has jurisdiction.
WRIT DISMISSED.

## 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