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# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book V/Chapter 13

Chapter 13.—15. For the Lord Jesus might, if He had so thought fit, have given the power of His baptism to some one or more of His chief servants, whom He had already made His friends, such as those to whom He says, "Henceforth I call you not servants, but friends;" that, as Aaron was shown to be the priest by the rod that budded, so in His Church, when more and greater miracles are performed, the ministers of more excellent holiness, and the dispensers of His mysteries, might be made manifest by some sign, as those who alone ought to baptize. But if this had been done, then though the power of baptizing were given them by the Lord, yet it would necessarily be called their own baptism, as in the case of the baptism of John. And so Paul gives thanks to God that he baptized none of those men who, as though forgetting in whose name they had been baptized, were for dividing themselves into factions under the names of different individuals. For when baptism is as valid at the hands of a contemptible man as it was when given by an apostle, it is recognized as the baptism neither of this man nor of that, but of Christ; as John bears witness that he learned, in the case of the Lord Himself, through the appearance of the dove. For in what other respect he said, "And I knew Him not," I cannot clearly see. For if he had not known Him in any sense, he could not have said to Him when He came to his baptism, "I have need to be baptized of Thee." What is it, therefore, that he says, "I saw the Spirit descending from heaven like a dove, and it abode upon Him. And I knew Him not: but He that sent me to baptizewith water, the same said unto me, Upon whom thou shall see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost?" The dove clearly descended on Him after He was baptized. But while He was yet coming to be baptized, John had said, "I have need to be baptized of Thee." He therefore already knew Him. What does he therefore mean by the words, "I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost," since this took place after He was baptized, unless it were that he knew Him in respect of certain attributes, and in respect of others knew Him not? He knew Him, indeed, as the Son of God, the Bridegroom, of whose fullness all should receive; but whereas of His fullness he himself had so received the power of baptizing that it should be called the baptism of John, he did not know whether He would so give it to others also, or whether He would have His own baptism in such wise, that at whosesoever hands it was given, whether by a man that brought forth fruit a hundredfold, or sixtyfold, or thirtyfold, whether by the wheat or by the chaff, it should be known to be of Him alone; and this he learned through the Spirit descending like a dove, and abiding on Him.

## Footnotes

* ↑ John xv. 15.
* ↑ Num. xvii. 8.
* ↑ 1 Cor. i. 12-15.
* ↑ Matt. iii. 14.
* ↑ John i. 32, 33.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book V/Chapter 14

Chapter 14.—16. Accordingly we find the apostles using the expressions, "My glorying," though it was certainly in the Lord; and "Mine office," and "My knowledge," and "My gospel," although it was confessedly bestowed and given by the Lord; but no one of them ever once said, "My baptism." For neither is the glorying of all of them equal, nor do they all minister with equal powers, nor are they all endowed with equal knowledge, and in preaching the gospel one works more forcibly than another, and so one may be said to be more learned than another in the doctrine of salvation itself; but one cannot be said to be more or less baptized than another, whether he be baptized by a greater or a less worthy minister. So when "the works of the flesh are manifest, which are these, fornication, uncleanness, lasciviousnness, idolatry, witchcraft, hatred, variance, emulations, strife, seditions, heresies, envyings, drunkenness, revellings, and such like;" if it be strange that it should be said, "Men were baptized after John, and are not baptized after heretics," why is it not equally strange that it should be said, "Men were baptized after John, and are not baptized after the envious," seeing that Cyprian himself bears witness in his epistle concerning envy and malignity that the covetous are of the party of the devil, and Cyprian himself makes it manifest from the words of the Apostle Paul, as we have shown above, that in the time of the apostles themselves there were envious persons in the Church of Christ among the very preachers of the name of Christ?

## Footnotes

* ↑ 1 Cor. ix. 15.
* ↑ Rom. xi. 13.
* ↑ Eph. iii. 4.
* ↑ 2 Tim. ii. 8.
* ↑ Gal. v. 19-21.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book V/Chapter 12

Chapter 12.—14. Accordingly, I too might use the words of the blessed Cyprian to turn the hearts of those that hear me to the consideration of something truly marvellous, if I were to say "that John, who was accounted greater among the prophets,—he who was filled with divine grace while yet in his mother’s womb; he who was upheld in the spirit and power of Elias; who was not the adversary, but a forerunner and herald of the Lord: who not only foretold our Lord in words, but also showed Him to the sight; who baptized Christ Himself, through whom all others are baptized,"—he was not worthy to baptize in such wise that those who were baptized by him should not be baptized again after him; and shall no one think that a man should be baptized in the Church after he had been baptized by the covetous, by defrauders, by extortioners, by usurers? Is not the answer ready to this invidious question, Why do you think this unmeet, as though either John were dishonored, or the covetous man honored? But His baptism ought not to be repeated, of whom John says, "The same is He which baptizeth with the Holy Ghost." For whoever be the minister by whose hands it is given, it is His baptism of whom it was said, "The same is He which baptizeth." But neither was the baptism of John himself repeated, when the Apostle Paul commanded those who had been baptized by him to be baptized in Christ. For what they had not received from the friend of the Bridegroom, this it was right that they should receive from the Bridegroom Himself, of whom that friend had said, "The same is He which baptizeth with the Holy Ghost."

## Footnotes

* ↑ Cypr. Ep. lxxiii. 25.
* ↑ John i. 33.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book V/Chapter 18

Chapter 18.—24. Whence Cyprian himself again admonishes us with the greatest fullness, that many who were dead in their trespasses and sins, although they did not belong to the body of Christ, and the members of that innocent and guileless dove (so that if she alone baptized, they certainly could not baptize), yet to all appearance seemed both to be baptized and to baptize within the Church. And among them, however dead they are, their baptism nevertheless lives, which is not dead, and death shall have no more dominion over it. Since, therefore, there be dead men within the Church, nor are they concealed, for else Cyprian would not have spoken of them so much, who either do not belong at all to that living dove, or at least do not as yet belong to her; and since there be dead men without, who yet more clearly do not belong to her at all, or not as yet; and since it is true that "another man cannot be quickened by one who himself liveth not,"—it is therefore clear that those who within are baptized by such persons, if they approach the sacrament with true conversion of heart, are quickened by Him whose baptism it is. But if they renounce the world in word and not in deed, as Cyprian declares to be the case with some who are within, it is then manifest that they are not themselves quickened unless they be converted, and yet that they have true baptism even though they be not converted. Whence also it is likewise clear that those who are dead without, although they neither "live themselves, nor quicken others," yet have the living baptism, which would profit them unto life so soon as they should be converted unto peace.

## Footnotes

* ↑ In this and the following chapter, Augustin is examining the seventy-first epistle of Cyprian to his brother Quintas, bishop in Mauritania. Here LXXI. 1.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book V/Chapter 16

Chapter 16.—Wherefore, since it is manifest that the baptism remains in the baptized person when he is separated from the Church, the baptism which is in him is certainly separated with him. And therefore not all who retain the baptism retain the Church, just as not all who retain the Church retain eternal life. Or if we say that only those retain the Church who observe the commandments of God, we at once concede that there are many who retain baptism, and do not retain the Church.
21. Therefore the heretic is not "the first to seize baptism," since he has received it from the Church. Nor, though he seceded, could baptism have been lost by him whom we assert no longer to retain the Church, and yet allow to retain baptism. Nor does any one "yield his birthright, and give it to a heretic," because he says that he took away with him what he could not give lawfully, but what would yet be according to law when given; or that he no longer has lawfully what yet is in accordance with law in his possession. But the birthright rests only in a holy conversation and good life, to which all belong of whom that bride consists as her members which has no spot or wrinkle, or that dove that groans amid the wickedness of the many crows,—unless it be that, while Esau lost his birthright from his lust after a mess of pottage, we are yet to hold that it is retained by defrauders, robbers, usurers, envious persons, drunkards and the like, over whose existence in the Church of his time Cyprian groaned in his epistles. Wherefore, either it is not the same thing to retain the Church and to retain the birthright in divine things, or, if every one who retains the Church also retains the birthright, then all those wicked ones do not retain the Church who yet both seem and are allowed by every one of us to give baptism within the Church; for no one, save the man who is wholly ignorant of sacred things, would say that they retain the birthright in sacred things.

## Footnotes

* ↑ Cypr. Ep. lxxiii. 25.
* ↑ Eph. v. 27. Cp. Aug. Retract. ii. 18, quoted above, I. 17, 26.
* ↑ Gen. xxv. 29-34.
# My Dear Cornelia/Book 1

Challenging the Idea of Chastity
# My Country 'Tis of Thee

* Search for titles containing or beginning with: "My Country 'Tis of Thee."
* sister projects: Wikidata item.
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.
* "My Country 'Tis of Thee" (1832), a song by Samuel Francis Smith
* "My Country 'Tis of Thee" (1938), an editorial by Ronald Glenn Callvert

## See also

* My Country
# My Country (Mackellar)

* "Core of My Heart" in The London Spectator (1908)
* "My Country" in The Witch Maid, and Other Verses (1914)
# My Dear Cornelia

My dear Cornelia
By Stuart P. Sherman
The Atlantic Monthly Press Boston
My dear Cornelia:
You and I have discovered many little differences of opinion; but we have always had so much in common, so many tastes and quite elementary convictions, that, years and years ago, I tried to persuade you that we ought to take a stand together. On that point we failed to reach an agreement; and which of us was right is a question that you have never since been willing to debate with me.
There is another point, however, which I have long desired to discuss with you: that is our common liking for dedicated things. I wish to dedicate this little book to you—my share in it. The task embarrasses me; for, wherever in these pages I find anything that seems to me blithe or charming or wise, instantly I recognize that it is not mine but yours. Here then, in justice, I restore to you these feebly recorded memories of our walks and talks in sunlight and moonlight.
While I am confessing, I will tell you what perhaps I haven't mentioned before, that it was Mr. M. A. De Wolfe Howe who urged me to draw you into our conversation on religion. And I really ought to mention Mr. Ellery Sedgwick; but, the fact is, I have been just a bit jealous of him since he sent that telegram—I showed it to you, did I not?—shortly after he made your acquaintance, saying, "I am desperately in love with Cornelia."
Of course I don't mind your being admired, afar off, by anyone who pleases, no matter how dangerous he may be at close range; but this page, you must understand, exists only to record that I am
Ever faithfully yours, S.
Santo Espiritu, Midsummer, 1924
Contents
Book One: Challenging the Idea of Chastity
Book Two: An Eligible Young Man
Book Three: Treating of Modern Girls
Book Four: Cornelia and Dionysus
Book Five: Approaching Religion and Other Grave Matters
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 1926, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 97 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
# My Country 'Tis of Thee (Smith)

* related portals: Hymns.
* sister projects: Wikipedia article, Commons category, Wikidata item.
"America" or "My Country 'Tis of Thee" is an American patriotic song. Smith wrote the lyrics to an existing tune in 1831, and it was first published in 1832. It was often used as a de-facto national anthem of the United States until the official adoption of "The Star-Spangled Banner" in 1931.
The tune is the same as that of "God Save the King" and is often attributed to Henry Carey. This tune was first published in its present form in Thesaurus Musicus, 1744, without attribution. However, earlier similar tunes exist; the earliest known is a 1619 keyboard piece by John Bull. Smith wrote this hymn to fit the melody after hearing it used in Muzio Clementi's 1824 Great National Symphony.
* "My Country 'Tis of Thee" in The Riverside song book (1893)
* "America" in Poems of Home and Country (1895)
* "America" in School Song Knapsack (1899)
* "America" in Songs of Long Ago (1903)
* "America" in Poems That Every Child Should Know (1904)
* "Anglo-American Anthem", combined with "God Save the King", in The Canadian Soldiers' Song Book (1916).
* "My Country, 'Tis of Thee" in The Army and Navy Hymnal (1920).
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
# My Country

* Search for titles containing or beginning with: "My Country."
* sister projects: Wikipedia article, Wikidata item.
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.
* "My Country", a poem by Florence Earle Coates (Belovèd thou hast triumphed everywhere!)
* "My Country", a poem by Sarah J. Hale (America! my own dear land—)
* "My Country", a poem by Dorothea Mackellar (The love of field and coppice)
* "My Country", a poem by John Mason (There is no dearer land in all the world)

## See also

* My Country 'Tis of Thee
# New Hampshire, a Poem with Notes and Grace Notes/To E. T.

TO E. T.
I slumbered with your poems on my breast Spread open as I dropped them half-read through Like dove wings on a figure on a tomb To see, if in a dream they brought of you,
I might not have the chance I missed in life Through some delay, and call you to your face First soldier, and then poet, and then both, Who died a soldier-poet of your race.
I meant, you meant, that nothing should remain Unsaid between us, brother, and this remained— And one thing more that was not then to say: The Victory for what it lost and gained.
You went to meet the shell's embrace of fire On Vimy Ridge; and when you fell that day The war seemed over more for you than me, But now for me than you—the other way.
How over, though, for even me who knew The foe thrust back unsafe beyond the Rhine, If I was not to speak of it to you And see you pleased once more with words of mine?
# New Hampshire, a Poem with Notes and Grace Notes/To Earthward

TO EARTHWARD
Love at the lips was touch As sweet as I could bear; And once that seemed too much; I lived on air
That crossed me from sweet things, The flow of—was it musk From hidden grapevine springs Down hill at dusk?
I had the swirl and ache From sprays of honeysuckle That when they're gathered shake Dew on the knuckle.
I craved strong sweets, but those Seemed strong when I was young; The petal of the rose It was that stung.
Now no joy but lacks salt That is not dashed with pain And weariness and fault; I crave the stain
Of tears, the aftermark Of almost too much love, The sweet of bitter bark And burning clove.
When stiff and sore and scarred I take away my hand From leaning on it hard In grass and sand,
The hurt is not enough: I long for weight and strength To feel the earth as rough To all my length.
# New Hampshire (Frost)

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.
* New Hampshire, a Poem with Notes and Grace Notes, a collection of poetry by Robert Frost
* "New Hampsire", a poem by Robert Frost
# New Hampshire, a Poem with Notes and Grace Notes/Two Look at Two

TWO LOOK AT TWO
Love and forgetting might have carried them A little further up the mountain side With night so near, but not much further up. They must have halted soon in any case With thoughts of the path back, how rough it was With rock and washout, and unsafe in darkness; When they were halted by a tumbled wall With barbed-wire binding. They stood facing this, Spending what onward impulse they still had In one last look the way they must not go, On up the failing path, where, if a stone Or earthslide moved at night, it moved itself; No footstep moved it. "This is all," they sighed, "Good-night to woods." But not so; there was more. A doe from round a spruce stood looking at them Across the wall, as near the wall as they. She saw them in their field, they her in hers. The difficulty of seeing what stood still, Like some up-ended boulder split in two, Was in her clouded eyes: they saw no fear there. She seemed to think that two thus they were safe. Then, as if they were something that, though strange, She could not trouble her mind with too long, She sighed and passed unscared along the wall. "This, then, is all. What more is there to ask?" But no, not yet. A snort to bid them wait. A buck from round the spruce stood looking at them
Across the wall as near the wall as they. This was an antlered buck of lusty nostril, Not the same doe come back into her place. He viewed them quizzically with jerks of head, As if to ask, "Why don't you make some motion? Or give some sign of life? Because you can't. I doubt if you're as living as you look." Thus till he had them almost feeling dared To stretch a proffering hand—and a spell-breaking. Then he too passed unscared along the wall. Two had seen two, whichever side you spoke from. "This must be all." It was all. Still they stood, A great wave from it going over them, As if the earth in one unlooked-for favor Had made them certain earth returned their love.
# New Hampshire Constitution

* related portals: New Hampshire.
* sister projects: Wikidata item.
* New Hampshire Constitution (1990)
* New Hampshire Constitution (2019)
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Correspondence with the Bishop of Rome/Title Page

correspondence of st. chrysostom with the bishop of rome
translated with introduction and notes by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Exhortation to Theodore
## Contents

* Title Page
* Introduction
* Letter I
* Letter II
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Concerning the Christian Priesthood/Title Page

St. Chrysostom:
treatise concerning the christian priesthood
translated with introduction and notes by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Correspondence with the Bishop of Rome
## Contents

* Title Page
* Introduction
* Letter I
* Letter II
* Letter III
* Letter IV
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Correspondence with the Bishop of Rome/Letter III

to the beloved brother john, innocent.
Although the innocent man ought to expect all good things, and to crave mercy from God, nevertheless we also, counselling resignation, have sent an appropriate letter by the hands of Cyriacus the deacon; so that insolence may not have more power in oppressing, than a good conscience has in retaining hope. For thou who art the teacher and pastor of so many people needest not to be taught that the best men are ever frequently put to the test whether they will persevere in the perfection of patience, and not succumb to any toil of distress: and certainly conscience is a strong defence against all things which unjustly befall us: and unless any one conquer these by patient endurance he supplies an argument for evil surmising. For he ought to endure all things who trusts first of all in God, and then in his own conscience; seeing that the noble and good man can be specially trained to endurance, inasmuch as the holy Scriptures guard his mind; and the sacred lessons which we deliver to the people abound in examples, testifying as they do that nearly all the saints have been continually oppressed in divers ways, and are tested as by a kind of scrutiny, and so attain to the crown of patience. Let conscience itself console thy love, most honoured brother, which in affliction supplies the consolation of virtue. For under the eye of the Master Christ, the conscience, having been purged, will find rest in the haven of peace.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 93

Letter XCIV.
(a.d. 408.)
A letter to Augustin from Paulinus and Therasia, the substance of which is sufficiently stated in the next letter, which contains the reply of Augustin to his friend’s questions concerning the present life, the nature of the bodies of the blessed in the life to come, and the functions of the members of the body after the resurrection.