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# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book II/Chapter 7

Chapter VII.
How in Christ the Divinity, Majesty, Might and Power have existed in perfection from eternity, and will continue.
Therefore all grace, power, might, Divinity, aye, and the fulness of actual Divinity and glory have ever existed together with Him and in Him, whether in heaven or in earth or in the womb or at His birth. Nothing that is proper to God was ever wanting to God. For the Godhead was ever present with God, no where and at no time severed from Him. For everywhere God is present in His completeness and in His perfection. He suffers no division or change or diminution; for nothing can be either added to God or taken away from Him, for He is subject to no diminution of Divinity, as to no increase of It. He was the same Person then on earth who was also in heaven: the same Person in His low estate who was also in the highest: the same Person in the littleness of manhood as in the glory of the Godhead. And so the Apostle was right in speaking of the grace of Christ when He meant the grace of God. For Christ was everything that God is. At the very time of His conception as man there came all the power of God, all the fulness of the Godhead; for thence came all the perfection of the Godhead, whence was His origin. Nor was that Human nature of His ever without the Deity as it received from Deity the very fact of its existence. And so, to begin with, whether you like it or no, you cannot deny this; viz., that the Lord Jesus Christ is the Son of God, especially as the archangel declares in the gospels: “That holy thing which shall be born of thee shall be called the Son of God.” But when this is established then remember that whatever you read of Christ you read of the Son of God: whatever you read of the Lord or Jesus belongs to the Son of God. And so when you recognize a title of Divinity in all these terms which you hear uttered, as you see that in each case you ought to understand that the Son of God is meant, prove to me, if you like, how you can separate the Godhead from the Son of God.

## Footnotes

* ↑ Homo ille.
# Oregon Historical Quarterly/Volume 9
## Number 1 (March)

* Edward Dickinson Baker. by William D. Fenton
* The Wax of Nehalem Beach [reprinted from Oregonian]. by O. F. Stafford
* Political Beginnings in Oregon: The Period of the Provisional Government, 1839-1849 [Univ. of Wisconsin M.A. thesis]. by Marie Merriman Bradley
* From Youth to Age As an American. by John Minto
* Columbia River Improvement and the Pacific Northwest [reprinted]. by Frederic G. Young
* "Notes and News"

## Number 2 (June)

* "Doctor" Robert Newell: Pioneer. by T. C. Elliott
* From Youth to Age As an American, part 2. by John Minto
* Contests over the Capital of Oregon. by Walter C. Winslow
* Mrs. Jesse Applegate. by Mrs. S. A. Long
* "Notes and News"
* Review: The Nez Perces Indians Since Lewis and Clark

## Number 3 (September)

* Slavery Question in Oregon. by T. W. Davenport
* The "Free-State Letter" of Judge George H. Williams
* Oregon's First Monopoly—The O.S.N. Co. [Univ. of Oregon B.A. thesis]. by Irene Lincoln Poppleton
* "Documents" [railroad history]
* "Notes"

## Number 4 (December)

* Slavery Question in Oregon, part 2. by T. W. Davenport
* From Youth to Age As an American, part 3. by John Minto
* "Documents" [Sen. J. Semple of Illinois]

## Index

This work is in the public domain in the United States because it was published before January 1, 1929.
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.
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# Once a Week (magazine)/Series 1/Volume 4/Temperance societies in Germany in the sixteenth century

TEMPERANCE SOCIETIES IN GERMANY IN THE SIXTEENTH CENTURY.
The various laws which were frequently enacted in the fifteenth and sixteenth centuries, to check drunkenness, or, at least, immoderate drinking of wine and spirits, proved utterly abortive, owing to the social life of the middle ages, which was chiefly based upon quaffing.
Charlemagne himself was obliged to order that the counts and margraves should at least be sober when sitting in courts of justice, while the German emperors were, at their coronation ceremony, asked, “whether they promise, by the help of God, to lead a sober life!” Indeed, all the laws and regulations of the sixteenth century were mainly directed against drunkenness, but not against drinking. Even Luther was no enemy to wine; witness the large goblet (still extant at Nüremberg) which he presented to his friend Jonas.
A temperance society was at last formed by the aristocracy in the sixteenth century, and the following were among the rules:—
1. To drink daily only 14 cups of wine.
2. Italian, Spanish, or hot-spiced wines are prohibited, beyond 1 cup a-day, which must be deducted from the daily allowance.
3. For the further quenching of thirst beer is allowed.
4. These 14 cups must not be drunk at once, but after at least 3 intervals.
# Once a Week (magazine)/Series 1/Volume 4/The "outer barbarians," from a Chinese point of view

​Page:Once a Week Dec 1860 to June 61.pdf/451 ​Page:Once a Week Dec 1860 to June 61.pdf/452 ​Page:Once a Week Dec 1860 to June 61.pdf/453 ​Page:Once a Week Dec 1860 to June 61.pdf/454 ​Page:Once a Week Dec 1860 to June 61.pdf/455 ​Page:Once a Week Dec 1860 to June 61.pdf/456
# Once a Week (magazine)/Series 1/Volume 4/The dung-beetle

Translation of "Skarnbassen" (1861)
​Page:Once a Week Dec 1860 to June 61.pdf/439 ​Page:Once a Week Dec 1860 to June 61.pdf/440 ​Page:Once a Week Dec 1860 to June 61.pdf/441 ​Page:Once a Week Dec 1860 to June 61.pdf/442
# Our American Holidays - Christmas/Under the Holly-Bough

UNDER THE HOLLY-BOUGH
CHARLES MACKAY
Ye who have scorned each other,
Or injured friend or brother,
 In this fast-fading year;
Ye who, by word or deed,
Have made a kind heart bleed,
 Come gather here!
Let sinned against and sinning
Forget their strife's beginning,
 And join in friendship now.
Be links no longer broken,
Be sweet forgiveness spoken
 Under the Holly-Bough.
Ye who have loved each other,
Sister and friend and brother,
 In this fast-fading year:
Mother and sire and child,
Young man and maiden mild,
 Come gather here;
And let your heart grow fonder,
As memory shall ponder
 Each past unbroken vow;
Old loves and younger wooing
Are sweet in the renewing
 Under the Holly-Bough.
Ye who have nourished sadness,
Estranged from hope and gladness
 In this fast-fading year;
Ye with o'erburdened mind,
Made aliens from your kind,
 Come gather here.
Let not the useless sorrow
Pursue you night and morrow,
 If e'er you hoped, hope now.
Take heart,—uncloud your faces,
And join in our embraces
 Under the Holly-Bough.
# Our American Holidays - Christmas/Wassailer's Song

The first piece is often called the "Gloucestershire Wassail".
WASSAILER'S SONG
ROBERT SOUTHWELL
Wassail! wassail! all over the town, Our toast it is white, and our ale it is brown; Our bowl is made of a maplin tree; We be good fellows all;—I drink to thee.
Here's to our horse, and to his right ear, God send master a happy new year; A happy new year as e'er he did see,— With my wassailing bowl I drink to thee.
Here's to our mare, and to her right eye, God send our mistress a good Christmas pie; A good Christmas pie as e'er I did see,— With my wassailing bowl I drink to thee.
Here's to our cow, and to her long tail, God send our measter us never may fail Of a cup of good beer: I pray you draw near, And our jolly wassail it's then you shall hear.
Be here any maids? I suppose here be some; Sure they will not let young men stand on the cold stone!
Sing hey O, maids! come trole back the pin,
And the fairest maid in the house let us all in.
Come, butler, come, bring us a bowl of the best;
I hope your soul in heaven will rest;
But if you do bring us a bowl of the small,
Then down fall butler, and bowl and all.
And here's a Christmas carol meant for children, and most excellent, and though the monk that wrote it was hung, yet still his verses may be sung.
A CAROL
As I in a hoarie, winter's night  Stood shivering in the snow, Surpriz'd I was with sudden heat,  Which made my heart to glow; And lifting up a fearefull eye  To view what fire was neere, A prettie babe, all burning bright,  Did in the aire appeare ; Who, scorchèd with excessive heat,  Such flouds of teares did shed, As though his flouds should quench his flames,  Which with his teares were bred:
Alas! (quoth he) but newly borne.  In fierie heats I frie, Yet none approach to warm their hearts,  Or feele my fire, but I;
My faultless brest the furnace is,  The fuell, wounding thornes: Love is the fire, and sighs the smoke,  The ashes, shames and scornes; The fuell justice layeth on,  And mercy blows the coales, The metalls in this furnace wrought,  Are Men's defiled soules: For which, as now on fire I am,  To work them to their good, So will I melt into a bath,  To wash them in my blood. With this he vanisht out of sight,  And swiftly shrunke away, And straight I called unto minde  That it was Christmasse Day.
# Our American Holidays - Christmas/While Shepherds Watched Their Flocks by Night

"WHILE SHEPHERDS WATCHED
THEIR FLOCKS BY NIGHT"
MARGARET DELAND
Like small curled feathers, white and soft,
 The little clouds went by,
Across the moon, and past the stars,
 And down the western sky:
In upland pastures, where the grass
 With frosted dew was white,
Like snowy clouds the young sheep lay.
 That first, best Christmas night.
The shepherds slept; and, glimmering faint,
 With twist of thin, blue smoke,
Only their fire's crackling flames
 The tender silence broke— Save when a young lamb raised his head,
 Or, when the night wind blew,
A nesting bird would softly stir,  Where dusky olives grew—
With finger on her solemn lip,  Night hushed the shadowy earth, And only stars and angels saw
 The little Saviour's birth;
Then came such flash of silver light
 Across the bending skies, The wondering shepherds woke, and hid
 Their frightened, dazzled eyes !
And all their gentle sleepy flock
 Looked up, then slept again,
Nor knew the light that dimmed the stars
 Brought endless Peace to men— Nor even heard the gracious words
 That down the ages ring— The Christ is born! the Lord has come,
 Good-will on earth to bring!"
Then o'er the moonlit, misty fields,  Dumb with the world's great joy,
The shepherds sought the white-walled town,
 Where lay the baby boy— And oh, the gladness of the world,
 The glory of the skies, Because the longed-for Christ looked up
 In Mary's happy eyes!
# Our Bonnie Scots Lads

Originally published with music by R. A. Smith.
* "Our bonny Scotch Lads" in The Melodist (1818)
* "Our Bonny Scots Lads" in The Pocket Songster (1823)
* "Our bonnie Scots lads" in The Book of Scottish Song (1843)
# Our American Holidays - Christmas/When the Stars of Morning Sang

WHEN THE STARS OF MORNING SANG
Anne P. L. Field
When the stars of morning sang  Long ago, Sweet the air with music rang  Through the snow, There beside the mother mild Slept the blessed Christmas child,— Slumber holy, undefiled—  Here below.
When the wise men traveled far  Through the night, Following the guiding star  Pure and bright, Lo! it stood above the place Sanctified by Heaven's grace, And upon the Christ-Child’s face  Shed its light.
When the world lay hushed and still  Christmas morn, Suddenly were skies athrill—  "Christ is born!" Angel voices, high and clear, Chanted tidings of good cheer, "See, the Infant King is here,  Christ is born!"
# Our Common Land (and other short essays)

OUR COMMON LAND
(AND OTHER SHORT ESSAYS).
BY
OCTAVIA HILL.
London:
MACMILLAN AND CO.
1877.
[All Rights reserved.]
CONTENTS.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Second Ecumenical Council/Historical Note

Historical Note on the Lost “Tome” of the Second Council.
We know from the Synodical letter sent by the bishops who assembled at Constantinople in a.d. 382 (the next year after the Second Ecumenical Council) sent to Pope Damasus and other Western bishops, that the Second Council set forth a “Tome,” containing a statement of the doctrinal points at issue. This letter will be found in full at the end of the treatment of this council. The Council of Chalcedon in its address to the Emperor says: “The bishops who at Constantinople detected the taint of Apollinarianism, communicated to the Westerns their decision in the matter.” From this we may reasonably conclude, with Tillemont, that the lost Tome treated also of the Apollinarian heresy. It is moreover by no means unlikely that the Creed as it has come down to us, was the summary at the end of the Tome, and was followed by the anathemas which now form our Canon I. It also is likely that the very accurate doctrinal statements contained in the Letter of the Synod of 382 may be taken almost, if not quite, verbatim from this Tome. It seems perfectly evident that at least one copy of the Tome was sent to the West but how it got lost is a matter on which at present we are entirely in the dark.

## Footnotes

* ↑ Tillemont.  Mémoires, Tom. ix. art. 78, in the treatise on St. Greg. Nonz.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Second Ecumenical Council/Introduction on the Number of the Canons

Introduction on the Number of the Canons.
(Hefele, History of the Councils, Vol. II., p. 351.)
The number of canons drawn up by this synod is doubtful. The old Greek codices and the Greek commentators of the Middle Ages, Zonaras and Balsamon, enumerate seven; the old Latin translations—viz. the Prisca, those by Dionysius Exiguus and Isidore, as well as the Codex of Luna—only recognize the first four canons of the Greek text, and the fact that they agree in this point is the more important as they are wholly independent of each other, and divide and arrange those canons of Constantinople which they do acknowledge quite differently.
Because, however, in the Prisca the canons of Constantinople are only placed after those of the fourth General Council, the Ballerini brothers conclude that they were not contained at all in the oldest Greek collections of canons, and were inserted after the Council of Chalcedon. But it was at this very Council of Chalcedon that the first three canons of Constantinople were read out word for word. As however, they were not separately numbered, but were there read under the general title of Synodicon Synodi Secundæ, Fuchs concluded they were not originally in the form in which we now possess them, but, without being divided into numbers, formed a larger and unbroken decree, the contents of which were divided by later copyists and translators into several different canons.  And hence the very different divisions of these canons in the Prisca, Dionysius, and Isidore may be explained. The fact, however, that the old Latin translations all agree in only giving the first four canons of the Greek text, seems to show that the oldest Greek manuscripts, from which those translations were made, did not contain the fifth, sixth, and seventh, and that these last did not properly belong to this Synod, but were later additions. To this must be added that the old Greek Church-historians, in speaking of the affairs of the second General Council, only mention those points which are contained in the first four canons, and say nothing of what, according to the fifth, sixth, and seventh canons, had also been decided at Constantinople. At the very least, the seventh canon cannot have emanated from this Council, since in the sixth century John Scholasticus did not receive it into his collection, although he adopted the fifth and sixth. It is also missing in many other collections; and in treating specially of this canon further on, we shall endeavour to show the time and manner of its origin. But the fifth and sixth canons probably belong to the Synod of Constantinople of the following year, as Beveridge, the Ballerini, and others conjectured. The Greek scholiasts, Zonaras and Balsamon, and later on Tillemont, Beveridge, Van Espen and Herbst, have given more or less detailed commentaries on all these canons.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Second Ecumenical Council/Letter of the Same Holy Synod to the Most Pious Emperor Theodosius the Great

Letter of the Same Holy Synod to the Most Pious Emperor Theodosius the Great, to Which are Appended the Canons Enacted by Them.
(Found in Labbe, Concilia, Tom. II., 945.)
To the most religious Emperor Theodosius, the Holy Synod of Bishops assembled in Constantinople out of different Provinces.
We begin our letter to your Piety with thanks to God, who has established the empire of your Piety for the common peace of the Churches and for the support of the true Faith. And, after rendering due thanks unto God, as in duty bound we lay before your Piety the things which have been done in the Holy Synod. When, then, we had assembled in Constantinople, according to the letter of your Piety, we first of all renewed our unity of heart each with the other, and then we pronounced some concise definitions, ratifying the Faith of the Nicene Fathers, and anathematizing the heresies which have sprung up, contrary thereto. Besides these things, we also framed certain Canons for the better ordering of the Churches, all which we have subjoined to this our letter. Wherefore we beseech your Piety that the decree of the Synod may be ratified, to the end that, as you have honoured the Church by your letter of citation, so you should set your seal to the conclusion of what has been decreed. May the Lord establish your empire in peace and righteousness, and prolong it from generation to generation; and may he add unto your earthly power the fruition of the heavenly kingdom also. May God by the prayers (εὐχαῖς τῶν ἁγίων) of the Saints, show favour to the world, that you may be strong and eminent in all good things as an Emperor most truly pious and beloved of God.

## Footnotes

* ↑ On the whole subject of the prayers of the Saints see H. R. Percival, The Invocation of Saints. (Longmans. London, 1896.) I have the less hesitation in referring to my own work as it is, so far as I can discover, the only book in the English language devoted to an historical and theological consideration of the subject. Of course the subject is treated of cursorily in numerous theological treatises and dictionaries.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Second Ecumenical Council/Canons/Warning to the Reader Touching Canon VII

Warning to the Reader Touching Canon VII.
(Beveridge, Synodicon, Tom. II., in loc.)
This canon, I confess, is contained in all the editions of the Commentaries of Balsamon and Zonaras. It is cited also by Photius in Nomocanon, Tit. xii. ch. xiv., besides it is extant in a contracted form in the Epitome of Alexius Aristenus. But it is wanting in all the Latin versions of the Canons, in the ancient translations of Dionys. Exig., Isidore Mercator, etc.; also in the Epitome of Sym. Logothet., and the Arabic paraphrase of Josephus Ægyp., and what is particularly to be observed, in the collection and nomocanon of John of Antioch; and this not through want of attention on his part, as is clear from this namely, that in the order of the Canons as given by him he attributes six Canons only to this second General Council, saying “…of the Fathers who assembled at Constantinople, by whom six Canons were set forth,” so that it is clear the present was not reckoned among the canons of this council in those days.  Nay, the whole composition of this canon clearly indicates that it is to be ascribed, neither to this present council, nor to any other (unless perhaps to that of Trullo, of which we shall speak afterwards). For nothing is appointed in it, nothing confirmed, but a certain ancient custom of receiving converted heretics, is here merely recited.
(Hefele, History of the Councils, Vol. II., p. 368.)
As we possess a letter from the Church at Constantinople in the middle of the fifth century to Bishop Martyrius of Antioch, in which the same subject is referred to in a precisely similar way, Beveridge is probably right in conjecturing that the canon was only an extract from this letter to Martyrius; therefore in no way a decree of the second General Council, nor even of the Synod of 382, but at least eighty years later than the latter. This canon, with an addition, was afterwards adopted by the Quinisext Synod as its ninety-fifth, without, however, giving its origin.
# Petition from the Citizens of Massachusetts in Support of Woman Suffrage

​To the Senate and House of Representatives of the United States.
In Congress Assembled:
The undersigned, citizens of the United States, Residents of the State of Massachusetts, County of Essex, City of Salem, earnestly pray your Honorable Body to submit to the several States the following Amendment to the National Constitution, now pending in Congress (Senate Resolution No. 55, House Resolution No. 175)
Article 16
Sec. 1. The right of suffrage in the United States shall be based on citizenship, and the right of citizens of the United States to vote shall not be denied or abridged by the United States, or by any state on account of sex, or for any reason not equally applicable to all citizens of the United States.
Sec. 2. Congress shall have the power to enforce this article by appropriate legislation.
46 Cong$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,$ 2 Seas
Two petitions from residents of Massachusetts praying for an amendment to the Constitution prohibiting any abridgement of suffrage on account of sex.
1880, May 26th, Referred to the Committee on the Judiciary
(Signature)
This work is from the United States and in the public domain because it was not legally published with the permission of the copyright holder before January 1, 2003 and the author died more than 70 years ago. This is a posthumous work and its copyright in certain countries and areas may depend on years since posthumous publication, rather than years since the author's death. Translations or editions published later may be copyrighted.
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.
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