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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LXV

Chapter LXV.
He imagines, however, that we utter these exhortations for the conversion of sinners, because we are able to gain over no one who is really good and righteous, and therefore open our gates to the most unholy and abandoned of men. But if any one will fairly observe our assemblies we can present a greater number of those who have been converted from not a very wicked life, than of those who have committed the most abominable sins. For naturally those who are conscious to themselves of better things, desire that those promises may be true which are declared by God regarding the reward of the righteous, and thus assent more readily to the statements (of Scripture) than those do who have led very wicked lives, and who are prevented by their very consciousness (of evil) from admitting that they will be punished by the Judge of all with such punishment as befits those who have sinned so greatly, and as would not be inflicted by the Judge of all contrary to right reason. Sometimes, also, when very abandoned men are willing to accept the doctrine of (future) punishment, on account of the hope which is based upon repentance, they are prevented from so doing by their habit of sinning, being constantly dipped, and, as it were, dyed in wickedness, and possessing no longer the power to turn from it easily to a proper life, and one regulated according to right reason. And although Celsus observes this, he nevertheless, I know not why, expresses himself in the following terms: “And yet, indeed, it is manifest to every one that no one by chastisement, much less by merciful treatment, could effect a complete change in those who are sinners both by nature and custom, for to change nature is an exceedingly difficult thing. But they who are without sin are partakers of a better life.”
* ↑ και οὐ παρὰ τὸν ὀρθὸν λόγον προσάγοιτο ὑπὸ τοῦ ἐπὶ πᾶσι δικαστοῦ. [See infra, book iv. cap. lxxix, and Elucidations there named.]
* ↑ [ἐπιμόνως βεβαμμένοι.  S.]
* ↑ [ὡσπεγεὶ δευσοποιηθέντες απὸ τῆς κακίας. S.]
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LXVI

Chapter LXVI.
Now here Celsus appears to me to have committed a great error, in refusing to those who are sinners by nature, and also by habit, the possibility of a complete transformation, alleging that they cannot be cured even by punishment. For it clearly appears that all men are inclined to sin by nature, and some not only by nature but by practice, while not all men are incapable of an entire transformation. For there are found in every philosophical sect, and in the word of God, persons who are related to have undergone so great a change that they may be proposed as a model of excellence of life. Among the names of the heroic age some mention Hercules and Ulysses, among those of later times, Socrates, and of those who have lived very recently, Musonius. Not only against us, then, did Celsus utter the calumny, when he said that “it was manifest to every one that those who were given to sin by nature and habit could not by any means—even by punishments—be completely changed for the better,” but also against the noblest names in philosophy, who have not denied that the recovery of virtue was a possible thing for men. But although he did not express his meaning with exactness, we shall nevertheless, though giving his words a more favourable construction, convict him of unsound reasoning. For his words were: “Those who are inclined to sin by nature and habit, no one could completely reform even by chastisement;” and his words, as we understood them, we refuted to the best of our ability.
* ↑ [Let us note this in passing, as balancing some other expressions which could not have been used after the Pelagian controversy.]
* ↑ He is said to have been either a Babylonian or Tyrrhenian, and to have lived in the reign of Nero. Cf. Philostratus, iv. 12.—Ruæus.
* ↑ καὶ τὸ ἐξακουόμενον ἀπὸ τῆς λέξεως ὡς δυνατὸν ἡμῖν, ἀνετρέψαμεν.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LXXIII

Chapter LXXIII.
After this he again slanders the ambassador of Christianity, and gives out regarding him that he relates “ridiculous things,” although he does not show or clearly point out what are the things which he calls “ridiculous.” And in his slanders he says that “no wise man believes the Gospel, being driven away by the multitudes who adhere to it.” And in this he acts like one who should say that owing to the multitude of those ignorant persons who are brought into subjection to the laws, no wise man would yield obedience to Solon, for example, or to Lycurgus, or Zaleucus, or any other legislator, and especially if by wise man he means one who is wise (by living) in conformity with virtue. For, as with regard to these ignorant persons, the legislators, according to their ideas of utility, caused them to be surrounded with appropriate guidance and laws, so God, legislating through Jesus Christ for men in all parts of the world, brings to Himself even those who are not wise in the way in which it is possible for such persons to be brought to a better life. And God, well knowing this, as we have already shown in the preceding pages, says in the books of Moses: “They have moved Me to jealousy with that which is not God; they have provoked Me to anger with their idols: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.” And Paul also, knowing this, said, “But God hath chosen the foolish things of the world to confound the wise,” calling, in a general way, wise all who appear to have made advances in knowledge, but have fallen into an atheistic polytheism, since “professing themselves to be wise they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.”
* ↑ Cf. Deut. xxxii. 21.
* ↑ Cf. 1 Cor. i. 27.
* ↑ Rom. i. 22, 23.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LXIX

Chapter LXIX.
Celsus continues in his usual manner, asserting that “to change a nature entirely is exceedingly difficult.” We, however, who know of only one nature in every rational soul, and who maintain that none has been created evil by the Author of all things, but that many have become wicked through education, and perverse example, and surrounding influences, so that wickedness has been naturalized in some individuals, are persuaded that for the word of God to change a nature in which evil has been naturalized is not only not impossible, but is even a work of no very great difficulty, if a man only believe that he must entrust himself to the God of all things, and do everything with a view to please Him with whom it cannot be that
“Both good and bad are in the same honour,
Or that the idle man and he who laboured much
Perish alike.”
But even if it be exceedingly difficult to effect a change in some persons, the cause must be held to lie in their own will, which is reluctant to accept the belief that the God over all things is a just Judge of all the deeds done during life. For deliberate choice and practice avail much towards the accomplishment of things which appear to be very difficult, and, to speak hyperbolically, almost impossible. Has the nature of man, when desiring to walk along a rope extended in the air through the middle of the theatre, and to carry at the same time numerous and heavy weights, been able by practice and attention to accomplish such a feat; but when desiring to live in conformity with the practice of virtue, does it find it impossible to do so, although formerly it may have been exceedingly wicked? See whether he who holds such views does not bring a charge against the nature of the Creator of the rational animal rather than against the creature, if He has formed the nature of man with powers for the attainment of things of such difficulty, and of no utility whatever, but has rendered it incapable of securing its own blessedness.  But these remarks may suffice as an answer to the assertion that “entirely to change a nature is exceedingly difficult.” He alleges, in the next place, that “they who are without sin are partakers of a better life;” not making it clear what he means by “those who are without sin,” whether those who are so from the beginning (of their lives), or those who become so by a transformation. Of those who were so from the beginning of their lives, there cannot possibly be any; while those who are so after a transformation (of heart) are found to be few in number, being those who have become so after giving in their allegiance to the saving word. And they were not such when they gave in their allegiance. For, apart from the aid of the word, and that too the word of perfection, it is impossible for a man to become free from sin.
* ↑ παρὰ τὰς ἀνατροφὰς, καὶ τὰς διαστροφὰς, καὶ τὰς περιηχήσεις.
* ↑ φυσιωθῆναι.
* ↑ [παρ᾽ ὧ οὐκ ἔστιν. S.]
* ↑ Cf. Iliad, ix. 319, 320.
* ↑ προαίρεσις καὶ ασκησις.
* ↑ τοῦ λογικοῦ ζώου.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LXVIII

Chapter LXVIII.
That philosophical discourses, however, distinguished by orderly arrangement and elegant expression, should produce such results in the case of those individuals just enumerated, and upon others who have led wicked lives, is not at all to be wondered at. But when we consider that those discourses, which Celsus terms “vulgar,” are filled with power, as if they were spells, and see that they at once convert multitudes from a life of licentiousness to one of extreme regularity, and from a life of wickedness to a better, and from a state of cowardice or unmanliness to one of such high-toned courage as to lead men to despise even death through the piety which shows itself within them, why should we not justly admire the power which they contain? For the words of those who at the first assumed the office of (Christian) ambassadors, and who gave their labours to rear up the Churches of God,—nay, their preaching also,—were accompanied with a persuasive power, though not like that found among those who profess the philosophy of Plato, or of any other merely human philosopher, which possesses no other qualities than those of human nature. But the demonstration which followed the words of the apostles of Jesus was given from God, and was accredited by the Spirit and by power. And therefore their word ran swiftly and speedily, or rather the word of God through their instrumentality, transformed numbers of persons who had been sinners both by nature and habit, whom no one could have reformed by punishment, but who were changed by the word, which moulded and transformed them according to its pleasure.
* ↑ ᾽Αλλὰ τὴν μὲν τάξιν καὶ σύνθεσιν καὶ φράσιν τῶν ἀπὸ φιλοσοφίας λόγων.
* ↑ The reading in the text is ἄλλως, for which ἄλλους has been conjectured by Ruæus and Boherellus, and which has been adopted in the translation.
* ↑ ιδιωτικούς.
* ↑ εὐσταθέστατον.
* ↑ πιστικὴ ἀπὸ πνεύματος.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LXX

Chapter LXX.
In the next place, he objects to the statement, as if it were maintained by us, that “God will be able to do all things,” not seeing even here how these words are meant, and what “the all things” are which are included in it, and how it is said that God “will be able.” But on these matters it is not necessary now to speak; for although he might with a show of reason have opposed this proposition, he has not done so.  Perhaps he did not understand the arguments which might be plausibly used against it, or if he did, he saw the answers that might be returned. Now in our judgment God can do everything which it is possible for Him to do without ceasing to be God, and good, and wise. But Celsus asserts—not comprehending the meaning of the expression “God can do all things”—“that He will not desire to do anything wicked,” admitting that He has the power, but not the will, to commit evil. We, on the contrary, maintain that as that which by nature possesses the property of sweetening other things through its own inherent sweetness cannot produce bitterness contrary to its own peculiar nature, nor that whose nature it is to produce light through its being light can cause darkness; so neither is God able to commit wickedness, for the power of doing evil is contrary to His deity and its omnipotence. Whereas if any one among existing things is able to commit wickedness from being inclined to wickedness by nature, it does so from not having in its nature the ability not to do evil.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LXXI

Chapter LXXI.
He next assumes what is not granted by the more rational class of believers, but what perhaps is considered to be true by some who are devoid of intelligence,—viz., that “God, like those who are overcome with pity, being Himself overcome, alleviates the sufferings of the wicked through pity for their wailings, and casts off the good, who do nothing of that kind, which is the height of injustice.” Now, in our judgment, God lightens the suffering of no wicked man who has not betaken himself to a virtuous life, and casts off no one who is already good, nor yet alleviates the suffering of any one who mourns, simply because he utters lamentation, or takes pity upon him, to use the word pity in its more common acceptation. But those who have passed severe condemnation upon themselves because of their sins, and who, as on that account, lament and bewail themselves as lost, so far as their previous conduct is concerned, and who have manifested a satisfactory change, are received by God on account of their repentance, as those who have undergone a transformation from a life of great wickedness. For virtue, taking up her abode in the souls of these persons, and expelling the wickedness which had previous possession of them, produces an oblivion of the past. And even although virtue do not effect an entrance, yet if a considerable progress take place in the soul, even that is sufficient, in the proportion that it is progressive, to drive out and destroy the flood of wickedness, so that it almost ceases to remain in the soul.
# Baldonado v. California/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
366 U.S. 417
Baldonado v. California
After hearing oral argument and on due examination of the record, we conclude that the totality of circumstances disclosed fails to support the substantial due process issues tendered in the petitions for certiorari, and so we dismiss the writs.

## 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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# Baldonado v. California

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* sister projects: Wikidata item.
United States Supreme Court
366 U.S. 417
Baldonado v. California
Mr. A. L. Wirin, Los Angeles, Cal., for petitioners in all three cases.
Mr. Burt M. Henson, Ventura, Cal., for petitioner in No. 186.
Mr. Arthur Warner, Los Angeles, Cal., for petitioner in No. 187.
Mr. William E. James, Los Angeles, Cal., for respondent in all three cases.
On Writs of Certiorari to the Supreme Court of California.
PER CURIAM.

## 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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# Baldwin v. Black

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* sister projects: Wikidata item.
United States Supreme Court
119 U.S. 643
Baldwin v. Black
Article 2207 et seq. of the Louisiana Civil Code, relating to compensation, referred to at the close of the opinion, provide that, when two persons are indebted to each other in certain sums, compensation-the extinction of the debts to the amount of their respective sums-takes place, the debts being liquidated and demandable. The opinion states the facts.
R. H. Marr, for appellant, Baldwin.
H. C. Miller and R. H. Browne, for appellee, Black.
BLATCHFORD, J.

## 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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# Baldwin Company v. R. S. Howard Company

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United States Supreme Court
256 U.S. 35
Baldwin Company v. R. S. Howard Company
Argued: Jan. 14, 1921. --- Decided: April 11, 1921
Messrs. Lawrence Maxwell, of Cincinnati, Ohio, and John E. Cross, of Baltimore, Md., for Baldwin Co.
Mr. Samuel S. Watson, of New York City, for R. S. Howard Co.
Mr. Justice DAY delivered the opinion of the Court.

## Notes

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# Baldwin v. Ely

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United States Supreme Court
50 U.S. 580
Baldwin v. Ely

## 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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# Bessy Bell & Mary Gray (1)/One morning very early

THE MAID IN BEDLAM.
One morning very early, One morning in the spring, I heard a maid in Bedlam, Who mournfully did sing, Her chains she rattled in her hands, While sweetly thus sung she, I love my love, because I know My love loves me.
Oh cruel were his parents Who sent my love to sea, And cruel, cruel was the ship That bore my love from me. Yet I love his parents since they're his, Although they've ruin'd me, And I love my love, because I know My love loves me.
​O should it please the pitying powers, To call me to the sky, I'd claim a guardian angel charge, Around my love to fly, To guard him from all dangers How Happy.should I be! And I love my love, because I know My love loves me.
I‘ll make a strawy garland, I‘ll make it wondrous fine, With roses, lilies, daisies. I'll mix the eglantine; And I'll present it to my love, When he returns from sea, For I love my love, because I know My love loves me.
O! if I was a little bird To build upon his breast, Or if I was a nightingale. To sing my love to rest; To gaze upon his lovely eyes All my reward should be, For I love my love because I know My love loves me.
​ O if I were an eagle To soar into the sky, I‘d gaze around with piercing eyes, Where I my love might spy; But ah! unhappy maiden, That love you ne‘er shall see, Yet I love my love, because I know My love loves me.
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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# Bessy Bell & Mary Gray (1)/Bessy Bell & Mary Gray

BESSY BELL AND MARY GRAY.
O Bessy Bell and Mary Gray, They were twa bonny lasses, They bigg'd a bow'r on yon burn brae, And theek‘d it o'er wi‘ rashes, Fair Bessy Bell I lo‘ed yestreen, And thought I ne'er could alter, But Mary Gray’s twa pawky een, They gar my fancy faster.
Now Bessy's,hair's like a lint-tap, She smiles like a May morning, When Phœbus starts frae Thetis’ lap, The hills with rays adorning: White is her neck, saft is Her hand, Her waist and feet's fu’ genty; With Ilka grace she can command; Her lips, O vow! they're dainty.
And Mary's locks are like a craw, Her een like diamonds glances; She's ay sae clean, redd up, and braw; She kills whenev'r she dances; Blyth as a kid, with, wit at will, She blooming, tight, and tall is; ​And guides her airs sae graceful still, O Jove, she's like thy Palles.
Dear Bessy Bell and Mary Gray, Ye unco salr oppress us; Our fancies jee between you tway, Ye are sic bonny lasses: Waes me! for baith I canna get; To ane by law we‘re stented; Then I‘ll draw cuts; and tak my fate, And be with ane contented.
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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# Bessy Bell & Mary Gray (1)/Cauld Kail in Aberdeen

CAULD KAIL IN ABERDEEN.
There's cauld Kail in Aberdeen, And castocks in Strabogie, Whar ilka lad (illegible text) hae his lass, But I maun hae my cogie. For I maun hae my cogie troth, I canna wa(illegible text) my cogie; I wadna' gie m(illegible text)ree gird cog, For a' the w(illegible text) Bogie.
Johnny Smith has got a wife, Wha scrimps him o' his cogie: But were she mine, upon my life I'd duck her in a bogie. For I maun hae, &c.
​Twa or three todlin weans they hae, The pride o’ a’ Strabogie; Whene‘er the tottums cry for meat, She curses ay his cogie. Crying, wae betide the three gird cog, Oh wae betide the cogie; It does mair skaith than a’ the ills That happen in Strabogie.
She fand him ance at Willie Sharp's, And what they maist did laugh at, She brak the bicker, spilt the drink. And tightly gouff’d his haffet. Crying, wae betide, &c.
Yet here's to ilka honest soul, Wha‘ll drink wi‘ me a cogie; And for ilk silly whinging fool, We'll duck him in a bogie. For I maun hae my three-gird cog, I canna want my cogie; I wadna gie my three-gird cog For a‘ the wives in Bogie.
# Bessy Bell & Mary Gray (1)/Dear Tom, this Brown Jug

DEAR TOM.
Dear Tom, this brown jug, that now foams with mild ale, ​ Out of which I now drink to sweet Nan of the vale, Was once Toby Filpot, a thirsty old soul As e'er drank a bottle, or fathom'd a bowl. In boozing about ‘twas his praise to ex- cel, And among jolly topers he bore off the bell.
It chanc'd as in dog-days he sat at his ease, In his flow'r-woven arbour, as gay as you please, With a friend and a pipe puffing sorrow away, And with honest old stingo was soaking his clay, His breath doors of life on a sudden were shut, And he died full as big as a Dorchester butt.
His body, when long in the ground it had lain, And time into clay had resolv'd it again; A potter found out in its covert so snug. ​ And with part of fat Toby he form'd this brown jug. Now sacred to friendship, to mirth and mild ale, So here's to my lovely sweet Nan of the vale.
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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# Bessy Bell and Mary Gray (1816-1820)/The lassie o' the Glen

THE LASSIE O' THE GLEN.
Beneath a hill, 'mang birken bushes, By a burnie's dimpilt linn; I told my love, wi' artless blushes, To the lassie o' the glen.
O the birken bank sae grassy, Hey the burnie's dimpilt linn; Dear to me's the bonny lassie, Living in yon rashy glen
Lanely Ruail! thy stream sae glassy, Shall be ay my fav'rite theme; For, on thy banks my Highland lassie First confess'd a mutual flame. O the birken, &c.
There, as she mark'd the sportive fishes, Upward spring wi' quiv'ring fin, I slyly stole some melting kisses, Frae the lassie o' the glen. O the birken, &c.
What bliss! to sit, and nane to fash us, ​In some sweet wee bow'ry den; Or fondly stray amang the rashes, Wi' the lassie o' the glen. O the birken, &c.
But tho' I wander now unhappy, Far frae scenes we haunted then, I'll ne'er forget the—bank sae grassy, Nor—the lassie o' the glen. O the birken, &c.
# Bessy Bell and Mary Gray (1816-1820)/O are ye sleeping, Maggie

O ARE YE SLEEPING, MAGGIE.
O are ye sleeping, Maggie, O are ye sleeping, Maggie; Let me in, for loud the linn Is roaring o'er the warlock craigie.
Mirk and rainy is the night, No a starn in a' the carry; Lightnings gleam athwart the lift, And winds drive wi' winter's fury. O are ye, &c.
Fearful soughs the boortree bank, The rifted wood roars wild and drearie; Loud the iron yate does clank, And cry of howlets maks me eerie. O are ye, &c.
​Aboon my breath I daurna speak, For fear I rouse your waukrife daddie; Cauld's the blast upon my cheek; O rise, rise, my bonny lady!
O are ye, &c.
She opt the door, she let him in, He cuist aside his dreeping plaidie; Blaw your warst, ye rain and win', Since, Maggie, now I'm in aside ye.
Now since ye're waking, Maggie, Now since ye're waking, Maggie, What care I for howlets' cry, For boortree bank, or warlock craigie