OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VI/Chapter 28

Chapter 28.—53. Hortensianus of Lares said: "How many baptisms there are, let those who uphold or favor heretics determine. We assert one baptism of the Church, which we only know in the Church. Or how can those baptize any one in the name of Christ whom Christ Himself declares to be His enemies?"
54. Giving answer to this man in a like tenor of words, we say: Let those who uphold or favor the unrighteous see to it: we recall to the Church when we can the one baptism which we know to be of the Church alone, wherever it be found. Or how can they baptize any one in the name of Christ whom Christ Himself declares to be His enemies? For He says to all the unrighteous, "I never knew you: depart from me, ye that work iniquity;" and yet, when they baptize, it is not themselves that baptize, but He of whom John says, "The same is He which baptizeth."

## Footnotes

* ↑ Lares, in ecclesiastical province of Numidia. Hortensianus is very likely the same as the one in Cypr. Epp. lvii., lxx.
* ↑ Conc. Carth. sec. 21.
* ↑ Matt. vii. 23.
* ↑ John i. 33.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VI/Chapter 26

Chapter 26.—49. Privatianus of Sufetula said: "He who says that heretics have the power of baptizing should first say who it was that founded heresy. For if heresy is of God, it may have the divine favor; but if it be not of God, how can it either have or confer on any one the grace of God?"
50. This man may thus be answered word for word: He who says that malicious and envious persons have the power of baptizing, should first say who was the founder of malice and envy. For if malice and envy are of God, they may have the divine favor; but if they are not of God, how can they either have or confer on any one the grace of God? But as these words are in the same way most manifestly false, so are also those which these were uttered to confute. For the malicious and envious baptize, as even Cyprian himself allows, because he bears testimony that they also are within. So therefore even heretics may baptize, because baptism is the sacrament of Christ; but envy and heresy are the works of the devil. Yet though a man possesses them, he does not thereby cause that if he have the sacrament of Christ, it also should itself be reckoned in the number of the devil’s works.

## Footnotes

* ↑ Sufetula was a town in ecclesiastical province of Byzacene, twenty-five miles from Sufes (same province), of which the name is a diminutive. Bp. Privatianus is mentioned in Cypr. Epp. lvi., lvii.
* ↑ Conc. Carth. sec. 19.
# Omniana/Volume 2/If

203. If.
There is a curious use of this important little word in that learned author Rod. Gocl. Med. D. & Prof. in. Acad. Marp. . .Reader, if this be not a very clear reference to the author in question, it is Rod. Gocl.'s own fault for not being more explicit in his title page. He tells you that if you should find a stone having engraved upon it the figure of a man with a beard, and a long face, ​and arched eye-brows, sitting upon a plough, and between two bulls, why then you are a happy man, and whether you go to war, or seek for hidden treasures, or turn farmer, good luck will go with you. If you should happen to meet with one of these stones it may be some satisfaction to know to whom you are obliged for it. That most ancient Doctor Chael, who was one of the sons of the children of Israel, made it during the forty years which he and his brethren wandered in the wilderness. . . He made also a great many others, equally curious, and of no less virtue, of all which an account is given in his own works,. . so at least Rod. Gocl. affirms in his trealise De Magneticâ Vulnerum curatione, citra ullam superstitionem, dolorem, & remedii etiam applicationem. 1613. P. 18.
The vermicular philosopher Christianus Franciscus Paullinus, has an exampie of the conjunction if which is not less curious. He says that a Sicilian physician who commented upon Galen ​affirmed it was possible to make men immortal, and undertook to breed up children to be so, . . if they were fit for the purpose, . . qui ad hoc idonei essent.
Little words are sometimes of great import in cases of history as well as of law. Evagrius tells us (L. 2. C. 13), that in the Emperor Leo's reign, Constantinople was set on fire by a malignant and wicked Devil in the shape of a woman, . . or by a poor woman at the instigation of the Devil. λεγεται γαρ επ αμφοτερα, says the historian, for it is reported both ways.
A thousand instances might be produced, wherein figurative language, as in this case, has been interpreted into a miraculous meaning. I recollect one remarkable instance, on the contrary, in which the words meant what they expressed in the speaker's mouth, and were taken perhaps for less than they were worth by every body else. An English sailor was attacked at the Island of St. Michael's by a fellow who wounded him twice in the ​arm with a knife, cutting it to the bone above and below. The Englisman however got the better in the fray, and gave this account of his victory to the surgeon of his ship while he was under his hands, "I got the rascal down, and knelt upon his breast with one knee, and I took a case of razors out of my pocket, and opened one of them: The Devil bid me cut his throat, but God would not let me. . . This fine anecdote was told me, many years ago, from his own knowledge, by the master of the Prince Adolphus, Lisbon packet, Mr. Fenner, a man whom I often remember as the perfect model of a good old careful seaman.
# Omniana/Volume 2/James I

221. James I.
James I. has often been ridiculed for his Demonologie, but with great injustice, because he only erred in common with the age, and because he had not only the sagacity at last to discover his ​error, but the honesty to confess it. "His reign, (says Fuller,) was scattered over with cheaters in this kind, but the King, remembering what Solomon saith,..It is the honour of a King to search out a matter,..was no less dexterous than desirous to make discovery of these deceits. Various were his waies in detecting them, awing some into confession with his presence, perswading others by promise of pardon and fair usage. He ordered it so, that a proper courtier made love to one of these bewitched maids, and quickly Cupid his arrows drave out the pretended darts of the devil. Another there was, the tides of whose possession did so ebbe and flow that punctually they observed one hour, till the King came to visit her. The maid, loath to be so unmannerly as to make His Majesty attend her time, antedated her fits many hours, and instantly ran through the whole zodiack of tricks which she used to play. A third, ​strangely affected when the first verse of St. John's Gospel was read unto her in our translation, was tame and quiet whilst the same was pronounced in Greek, her English devil, belike, understanding no other language. The frequency of such forged possessions, wrought such an alteration upon the judgement of King James, that he, receding from what he had written in his Demonologie, grew first diffident of, and then flatly to deny the working of witches and devils, as but falsehoods and delusions."
The manners of Charles the Second's reign began under James the First. "Divers sects and particular titles past unpunished, nor regarded, as the sect of the Roaring Boys, Boneventors, Bravadors, Quarterors, and such like, being persons prodigall, and of great expence, who having runne themselves into debt, were constrained to run into factions to defend themselves from danger of the ​law; these received maintenance from divers of the nobility, and not a little, as was suspected, from the Earl of Northampton, which persons, although of themselves they were not able to attempt any enterprise, yet faith, honesty, and other good acts were little set by, and the citizens through lasciviousness consuming their estates, it was like that their number would rather increase than diminish, and under these pretences they entered into many desperate enterprises, and scarce any durst walk the streets after nine at night."
Truth brought to Light by Time, p. 3.
# Omniana/Volume 2/Joachim du Bellay

209. Joachim du Bellay.
An epitaph by this poet is the only thing which I found worth remembering in one of those cubic volumes which Gruter has crammed with trash.
Quas potius decuit nostro te inferre sepulchro Petronilla, tibi spargimus has lacrimas,
Spargimus has lacrimas, mœsti monumenta parentis, Et tibi pro thalamo sternimus hunc tumulum. Sperabam genitor tædas preferre jugales Et titulo patris jungere nomen avi; Heu! gener est Orcus; quique o dulcissima, per te Se sperabat avum desinit esse pater.
Bellay does not deserve the less credit for these lines for having compounded them from two epitaphs at Naples, both which he probably found in Guevara's Epistles, where they follow each other. The first was placed by an aged mother over the grave of her son.
Quœ mihi debebas supremæ munera vitæ Infelix solvo nunc tibi nate prior. Fortuna inconstans, lex et variabilis œvi, Debueras cineri jam superesse meo.
The other is upon a lady who died in the week which had been appointed for her marriage.
Nate heu miserum, misero mihi nata parenti Unicus ut fieres, unica nata dolor. Nam tibi dum virum, tædas thalamumque parabam, Funera et inferias, anxius ecce paro.
# Omniana/Volume 2/Glow Beast

242. Glow-Beast.
"The Valley of Calchaquina, running 30 leagues in length from N. to S. is but of a small breadth, and almost enclosed on both sides by high ridges of mountains, that make the borders of Peru and Chili. It is reported that in the night there is a sort of creature seen here which casts a mighty light from its head, and many are of opinion that light is caused by a carbuncle; but as yet this ​creature could never be taken or killed, because it suddenly baffles all the designs of men, leaving them in the dark, by clouding that light."
The existence of this animal is still believed. The Missionary Fr. Narciso y Barcel says, in a letter written in 1791, "I had scarcely reached Manoa before I began the commission with which his Excellency the Viceroy charged me, concerning the search of the carbuncle. I found a Pagan of the Pira nation, who has not only seen one, but has killed one, and thrown it away, through ignorance, as a thing of no value. He assured me that there were two kinds, one about a quarter, the other about half a vara high. The curtain, or lid, with which it covers its splendor, is, he says, a thing of exquisite plumage, and that it has on its breast spots of singular beauty. He called it in his ​Pira language Inuyucoy. He promised to bring me one dead, since it is impossible to take it alive; I regaled him plentifully for the sake of encouraging him, and he set off in full confidence that he should not return without it. As soon as I get this precious jewel, (alhaja,) I will send it to his Excellency.
Mer. Per. N. 152.
D. Joseph Ignacio de Lequanda: (Mar. Peruan. N. 249,) relates some stories of this carbuncle animal, and evidently believes them. By his account, it opens this eye of light when it is in danger, and dazzles its enemy. At other times the eye is covered with its veil, or lid,..like Prince Arthur's shield.
The author of the verse-Argentina, D. Martin del Barco, says he had seen this beast, and often hunted it in vain, and that happy man would he be who should catch one. Ruy Diaz Melgarejo, he adds, had been thus fortunate. ​He had caught a carbuncle-beast, and taken out the stone,.. but the canoe in which he embarked with it upset, and the jewel was lost, I, says D. Martin, saw him lamenting his evil fortune, and heard him say, that if he had not lost the carbuncle, he would have presented it to King Philip.
* ↑ History of Paraguay, &c. by F. Nicholas del Techo.
* ↑ Argentina, Canto 3.
# Omniana/Volume 2/Greek Erudition

228. Greek Erudition.
Colarbasius, a heretic of right ​heretical name, who lived in the second century, taught that the fullness of Christian perfection consisted in completely understanding the Greek alphabet. The sect of the Colarbasians still exists in literature, and from the inordinate applause which is bestowed upon their branch of erudition, we might suppose that the perfection of human learning consisted in an accurate knowledge of the minutiæ of Greek prosody.
# Omniana/Volume 2/Hats

214. Hats.
The grandfather of Brown, the famous head of the Puritans, is said to have enjoyed the same Grandee privilege as Earl Strongbow. Fuller says he had seen a charter granted to this Francis Brown by King Henry VIII.(the 16th of July, in the 18th of his reign) and ​confirmed by Act of Parliament, giving him leave to put on his cap, in the presence of the King, or his heirs, or any Lord spiritual or temporal in the land, and not to put it off but for his own ease and pleasure. This is a strange story, and though Henry VIII. made some of the strangest laws that ever entered into the head of a capricious and wanton tyrant, it seems very unlikely that he, of all our Kings, should have granted such a privilege to a man of whom nothing else is remembered. But Fuller says he had seen the charter; he was used to examine records, and therefore not liable to be deceived in them, and there seems no imaginable reason why such a charter should have been forged.
Few things occasioned more torment to the Quakers than the unlucky discovery of George Fox, that "the Lord forbad him to put off his hat to any man, high or low." "For though," says ​their faithful historian, "it was pretended that this putting off of the hat was but a small thing, which none ought to scruple; yet it was a wonderful thing to see what great disturbance this pretended small matter caused among people of all sorts; so that even such that would be looked upon as those that practised humility and meekness, soon shewed what spirit they were of, when this worldly honour was denied them. It is almost unspeakable," he says elsewhere, "what rage and fury arose, what blows, pinchings, beatings, and imprisonments they underwent, besides the danger they were sometimes in of losing their lives for these matters."
A Frenchman attached to the embassy in Spain in the year 1659, who published an account of his travels in that country ten years afterwards, says that at the Queen's levee, every lady might have two gallants attending her, who were permitted, or rather expected, to ​remain covered before her Majesty, on the presumption that they were tan embevecidos, that they forgot every thing but their mistress.
# Omniana/Volume 2/Instinct

182. Instinct.
In Egypt, where they hatch chicken by artificial heat, a hen which has been hatched in the natural way sells for double the price of those from the oven, because the latter will rarely sit upon their eggs. This fact, which is one of the most important upon the subject of instinct, is mentioned in a "Non-Military Journal," written during our campaign against the French in Egypt, and attributed to General ​Doyle, who is now serving in Spain. It shows that by this interference with the course of nature, the chain of instinct is broken.
A drake, which had been hatched with a brood of chicken, was killed because it could not be kept from treading the hens. This is another fact, which, though it is partly explicable by other causes, is probably in a great degree to be traced to the same. I remember a singular instance of instinct, overpowered by example. A Turkey-polt, which had been hatched under a duck, and often stood trembling on the brink of the pond where its foster-brothers were enjoying themselves in the water, one day by a desperate effort of courage followed them in, and was drowned.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 120

CXX. To Lupicius.
Even the enemies of the truth must, I think, be indignant at the injustice and illegality of the violence done us. It is only reasonable that the nurslings of the truth, at whose head stands your excellency, should be still more distressed at this new and surprising tragedy. It is only right that those who are the more grieved should show the more earnestness and zeal to counteract the deeds impiously and illegally done; and restore to its previous concord the Church’s body now in peril of being torn asunder. Wherefore I beseech your excellency to reckon the present crisis an opportunity for spiritual reciprocity; to give on your side earnestness on behalf of the truth, and to receive from our generous Master alike His kindly care in this present life and in the life to come the kingdom of heaven.

## Footnotes

* ↑ Garnerius reads Lupicinus and identifies him with the recipient of Letter XC. Letter CXX is of the same date as the preceding.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 124

CXXIV. To the Learned Maranas.
I too am distressed at the calamities of the Church, and wail over the storm that is raging; for myself I am glad to be quit of agitation, and to be enjoying a calm which is delightful to me. As to the men whom your learning states to be still carrying on their iniquities, the day is not far distant when they will pay the penalty of their present rash lawlessness. All things are governed by the Lord of all with weight and rule, and whenever any fall away into unbounded iniquity His long suffering comes to an end, and He then acts as Judge and appoints punishment. Foreseeing this I pray that they may cease from their license that I may not be compelled to weep once more for them as I behold them undergoing chastisement.
Your excellency I can never forget, and I beg our common Master to fill your house with blessing.

## Footnotes

* ↑ Cf. Letter LXVII. This letter may be dated during Theodoret’s banishment to Nicerte in 449, and is evidently in reply to a letter of condolence from the advocate.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 123

CXXIII. To the Same.
Your letter was a long one, and a pleasant one, and it shews how warm and genuine is your affection. So delighted am I with it that I am not at all sorry for having erroneously conjectured the meaning of the beginning of your former one. For my misapprehension of the intention of your letter has disclosed your brotherly love, made plain the sincerity of your faith, and shewn your zeal for the true religion. We have indeed shared between us the words and the trials of the prophet; your holiness has used the words; I am buffeted by the hurricane and billows, and against the rowers of the ship I exclaim in his words “They that observe lying vanities forsake their own mercy.” Perhaps He who is Jonah’s Lord and mine will grant that I too may rise and be released from the monster. But if the surge continue to boil I trust that even thus I shall enjoy the divine protection, and learn by my own experience how His strength is “made perfect in weakness,” for He has measured the peril by my infirmity. The divine prophet whom I have mentioned was flung into the sea by his shipmates one and all, but I am granted the consolation of your holiness, and of other godly men. For them and for your godliness I pray that the blessing bestowed upon the excellent Onesiphorus may be yours, for you have not blushed at my gibes; nay rather you have shared in my afflictions for the faith’s sake.
And one thing which I wish you to know is that, though other godly bishops have sent me their bounty, I have declined to receive it;—not from any want of respect to the senders, God forbid;—but because hitherto food convenient for me has been provided by Him Who gives it even to the ravens without stint. In the case of your reverence I have acted differently, for really the warmth of your affection has overcome what has hitherto been my fixed principle. For be well assured, my godly friend, that ever since friendship grew up between us the fire of our love has been kindled to greater heat.

## Footnotes

* ↑ Jonah ii. 8
* ↑ 2 Cor. xii. 9
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 126

CXXVI. To the Bishop Sabinianus.
I praised your holiness on your quitting the envied see. Once it was venerable; now it is ridiculous, for we have made it a thing to be bought and sold. I was astounded to hear of your having appealed to the men who ejected you. You ought to have done just the contrary, and, on being invited to grasp the tiller, to have declined to do so, on the ground that your shipmates had become your foes. Are you not aware, most godly sir, what our Saviour, through His sacred apostles, taught us to preach? Do you not know what the heirs of the apostolic doctrines have just now laid down as objects of worship? For who of the old teachers from the time when the message was first preached down to the period of the darkness that now obtains, ever listened to any one preaching one nature of flesh and Godhead or dared at any time to call the nature of the only begotten passible? These doctrines in our day are by some men openly and boldly uttered, while among others their utterance is overlooked, and by silence men become participators in the blasphemy. What then, may well be asked, is the proper course to be taken by those who abominate such doctrines? They have, I should reply, two alternatives before them; they may either come to close quarters, and prove the spuriousness of the doctrines, or they may decline communion with their opponents as openly impious.
I, indeed, have received the wrong done me as a divine blessing. I do not mean that I have thanked them that have wronged me; how could I thank fratricides, and men who have become followers of Cain?
But I praise my Master for thinking me worthy of the lot of them that suffer wrong, for separating me from wrong-doers and blasphemers, and for giving me my most delightful rest.

## Footnotes

* ↑ Sabinianus succeeded Athanasius bishop of Perrha on the deposition of the latter at Antioch in 445. He was deposed at the Latrocinium and Athanasius restored. Both bishops signed at Chalcedon as bishops of Perrha (Labbe iv, 602, 590. Dict. Christ. Biog. iv, 574. The letter may be dated 450. Theodoret chides Sabinianus for appealing to the dominant wrong doers against his expulsion.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 121

CXXI. To Anatolius the Patrician.
The Lord who overlooks and governs all things has shewn both the apostolic truth of my doctrines, and the falsehood of the slander laid at my door. For the writings sent from the right godly and holy lord Leo, archbishop of Great Rome, to Flavianus of holy memory and to the rest assembled at Ephesus, are entirely in harmony with what I myself have written and have always preached in church. So soon therefore as I had read them, I praised the loving-kindness of the Lord, in that He had not wholly forsaken the churches, but had protected the spark of orthodoxy; or—shall I not rather say?—not a spark, but a very great torch, such as might enkindle and enlighten the world; for he has truly, in his writings, observed the apostolic stamp, and in them we have found at once what has been delivered by the holy and blessed prophets and apostles, and their successors in the preaching of the Gospel, and moreover the holy Fathers assembled at Nicæa. By these I confess that I abide, and indict all who hold other doctrines as guilty of impiety. Side by side with these writings of mine I have set one of the letters sent by him to Ephesus, to the end that when your excellency reads them you may remember the words which I have often spoken in church, may recognise the harmony of the doctrines, and may hate the utterers of the lie as well as those who have set up their new heresy in opposition to the doctrines of the Apostle.

## Footnotes

* ↑ This letter may be dated shortly after Letter CXIX. Garnerius points out that it contains a short summary of the orthodox tradition, but makes no mention of the council of Ephesus in 431.