OpenLLM-France/wikimedia huggingface dataset:
# Moral Pieces, in Prose and Verse

MORAL PIECES,
IN
Prose and Verse.
BY LYDIA HUNTLEY.
HARTFORD:
Sheldon & Goodwin.....Printers.
1815.
District of Connecticut, ss.
BE IT REMEMBERED: That on the thirtieth day of December, in the thirty-ninth year of the Independence of the United States of America, LYDIA HUNTLEY, of the said District, hath deposited in this office, the title of a Book, the right whereof she claims as Authoress in the words following, to wit:
"Moral Pieces, in Prose and Verse. By Lydia Huntley."
In conformity to the act of the Congress of the United States, entitled "An act for the encouragement of learning, by securing the copies of maps, charts and books, to the authors and proprietors of such copies, during the times therein mentioned."
HENRY W. EDWARDS, Clerk of the District of Connecticut. A true copy of Record examined and sealed by me,
HENRY W. EDWARDS, Clerk of the District of Connecticut. ​
ADVERTISEMENT.
A FEW of the productions now brought before the public were intended for the use of a School; but the greater part arose from the impulse of the moment, at intervals of relaxation from such domestic employments, as the circumstances of the writer, and her parents, rendered indispensable. Most of them were written when she was very young, and, with the exception of two or three short pieces, the whole, before she had attained the age of twenty-three years. ​
INTRODUCTION.
A DAMP and dewy wreath that grew
 Upon the breast of Spring,
A harp whose tones are faint and few,
 With trembling hand I bring.
The clang of war, the trumpet's roar,
 May drown the feeble note,
And down to Lethe's silent shore,
 The scattered wreath may float.
But He, who taught the flowers to spring
 From waste neglected ground,
And gave the silent harp a string
 Of wild and nameless sound;
Commands my spirit not to trust
 Her happiness with these:
A bloom that moulders back to dust,
 A music soon to cease.
But seek those flowers unstain'd by time,
 To constant virtue given,
And for that harp of tone sublime,
 Which seraphs wake in Heaven.
# Moral Pieces, in Prose and Verse/A Farewell to the Month

A FAREWELL TO THE MONTH.
FAREWELL! Farewell! no rolling sun
 To me shall e'er thy light restore,
And cheerfully thou go'st to seek
 Thy many sisters gone before.
I would, that all unstain'd and fair.
The register that thou dost bear
Of me—might be; but yet adieu,
And if I sigh, still be thou true.
For thou to Heaven's assembled host,
Must utter what of me thou know'st.
Nay—cast not back that look of pain,
And echo not my sighs again!
Thou gav'st me time much good to do,
And health—and privileges too,
And if I fail'd, still blameless thou.
Thou brought'st me comfort from above,
Sweet peace, and fond paternal love,
No night of pain, or day of noise,
But gentle, intellectual joys.
I hang upon thy parting glance,
 And bind thy memory to my heart; Thy little life to me was sweet,
 Was sweet as friendship—so depart.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Rebuke and Grace/Chapter 22

Chapter 22.—True Children of God are True Disciples of Christ.
Finally, the Saviour Himself says, “If ye continue in my word, ye are indeed my disciples.” Is Judas, then, to be reckoned among them, since he did not continue in His word? Are they to be reckoned among them of whom the gospel speaks in such wise, where, when the Lord had commanded His flesh to be eaten and His blood to be drunk, the Evangelist says, “These things said He in the synagogue as He taught in Capernaum. Many, therefore, of His disciples, when they had heard this, said, This is a hard saying; who can hear it? But Jesus, knowing in Himself that His disciples were murmuring at it, said to them, Doth this offend you? What and if ye shall see the Son of man ascending where He was before? It is the Spirit that quickeneth, but the flesh profiteth nothing. The words that I have spoken unto you are spirit and life. But there are some of you who believe not. For Jesus knew from the beginning who were the believing ones, and who should betray Him; and He said, Therefore said I unto you, that no man cometh unto me except it were given of my Father. From this time many of His disciples went away back from Him, and no longer walked with Him.” Are not these even in the words of the gospel called disciples? And yet they were not truly disciples, because they did not continue in His word, according to what He says: “If ye continue in my word, then are ye indeed my disciples.” Because, therefore, they possessed not perseverance, as not being truly disciples of Christ, so they were not truly children of God even when they appeared to be so, and were so called. We, then, call men elected, and Christ’s disciples, and God’s children, because they are to be so called whom, being regenerated, we see to live piously; but they are then truly what they are called if they shall abide in that on account of which they are so called. But if they have not perseverance,—that is, if they continue not in that which they have begun to be,—they are not truly called what they are called and are not; for they are not this in the sight of Him to whom it is known what they are going to be,—that is to say, from good men, bad men.

## Footnotes

* ↑ John viii. 31.
* ↑ John vi. 59 ff.
* ↑ John viii. 31.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Rebuke and Grace/Chapter 27

Chapter 27.—The Answer.
Wherefore we most wholesomely confess what we most correctly believe, that the God and Lord of all things, who in His strength created all things good, and foreknew that evil things would arise out of good, and knew that it pertained to His most omnipotent goodness even to do good out of evil things rather than not to allow evil things to be at all, so ordained the life of angels and men that in it He might first of all show what their free will was capable of, and then what the kindness of His grace and the judgment of His righteousness was capable of. Finally, certain angels, of whom the chief is he who is called the devil, became by free will outcasts from the Lord God. Yet although they fled from His goodness, wherein they had been blessed, they could not flee from His judgment, by which they were made most wretched. Others, however, by the same free will stood fast in the truth, and merited the knowledge of that most certain truth that they should never fall. For if from the Holy Scriptures we have been able to attain the knowledge that none of the holy angels shall fall evermore, how much more have they themselves attained this knowledge by the truth more sublimely revealed to them! Because to us is promised a blessed life without end, and equality with the angels, from which promise we are certified that when after judgment we shall have come to that life, we shall not fall from it; but if the angels are ignorant of this truth concerning themselves, we shall not be their equals, but more blessed than they. But the Truth has promised us equality with them. It is certain, then, that they have known this by sight, which we have known by faith, to wit, that there shall be now no more any fall of any holy angel. But the devil and his angels, although they were blessed before they fell, and did not know that they should fall unto misery,—there was still something which might be added to their blessedness, if by free will they had stood in the truth, until they should receive that fulness of the highest blessing as the reward of that continuance; that is, that by the great abundance of the love of God, given by the Holy Spirit, they should absolutely not be able to fall any more, and that they should know this with complete certainty concerning themselves. They had not this plenitude of blessedness; but since they were ignorant of their future misery, they enjoyed a blessedness which was less, indeed, but still without any defect. For if they had known their future fall and eternal punishment, they certainly could not have been blessed; since the fear of so great an evil as this would compel them even then to be miserable.

## Footnotes

* ↑ “Eamque [scil. veritatem] de suo casu nunquam futuro certissimam scire.”
* ↑ Matt. xxii. 30.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Rebuke and Grace/Chapter 29

Chapter 29 [XI.]—Distinction Between the Grace Given Before and After the Fall.
What then? Did not Adam have the grace of God? Yes, truly, he had it largely, but of a different kind. He was placed in the midst of benefits which he had received from the goodness of his Creator; for he had not procured those benefits by his own deservings; in which benefits he suffered absolutely no evil. But saints in this life, to whom pertains this grace of deliverance, are in the midst of evils out of which they cry to God, “Deliver us from evil.” He in those benefits needed not the death of Christ: these, the blood of that Lamb absolves from guilt, as well inherited as their own. He had no need of that assistance which they implore when they say, “I see another law in my members warring against the law of my mind, and making me captive in the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” Because in them the flesh lusteth against the spirit, and the spirit against the flesh, and as they labour and are imperilled in such a contest, they ask that by the grace of Christ the strength to fight and to conquer may be given them. He, however, tempted and disturbed in no such conflict concerning himself against himself, in that position of blessedness enjoyed his peace with himself.

## Footnotes

* ↑ Matt. vi. 13.
* ↑ Rom. vii. 23.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Rebuke and Grace/Chapter 25

Chapter 25.—Therefore Rebuke is to Be Used.
Let no one therefore say that a man must not be rebuked when he deviates from the right way, but that his return and perseverance must only be asked for from the Lord for him. Let no considerate and believing man say this. For if such an one is called according to the purpose, beyond all doubt God is co-working for good to him even in the fact of his being rebuked. But since he who rebukes is ignorant whether he is so called, let him do with love what he knows ought to be done; for he knows that such an one ought to be rebuked. God will show either mercy or judgment; mercy, indeed, if he who is rebuked is “made to differ” by the bestowal of grace from the mass of perdition, and is not found among the vessels of wrath which are completed for destruction, but among the vessels of mercy which God has prepared for glory; but judgment, if among the former he is condemned, and is not predestinated among the latter.

## Footnotes

* ↑ Rom. ix. 22, 23.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Rebuke and Grace/Chapter 26

Chapter 26 [X.]—Whether Adam Received the Gift of Perseverance.
Here arises another question, not reasonably to be slighted, but to be approached and solved in the help of the Lord in whose hand are both we and our discourses. For I am asked, in respect of this gift of God which is to persevere in good to the end, what I think of the first man himself, who assuredly was made upright without any fault. And I do not say: If he had not perseverance, how was he without fault, seeing that he was in want of so needful a gift of God? For to this interrogatory the answer is easy, that he had not perseverance, because he did not persevere in that goodness in which he was without sin; for he began to have sin from the point at which he fell; and if he began, certainly he was without sin before he had begun. For it is one thing not to have sin, and it is another not to abide in that goodness in which there is no sin. Because in that very fact, that he is not said never to have been without sin, but he is said not to have continued without sin, beyond all doubt it is demonstrated that he was without sin, seeing that he is blamed for not having continued in that goodness. But it should rather be asked and discussed with greater pains in what way we can answer those who say, “If in that uprightness in which he was made without sin he had perseverance, beyond all doubt he persevered in it; and if he persevered, he certainly did not sin, and did not forsake that his uprightness. But that he did sin, and was a forsaker of goodness, the Truth declares. Therefore he had not perseverance in that goodness; and if he had it not, he certainly received it not. For how should he have both received perseverance, and not have persevered? Further, if he had it not because he did not receive it, what sin did he commit by not persevering, if he did not receive perseverance? For it cannot be said that he did not receive it, for the reason that he was not separated by the bestowal of grace from the mass of perdition. Because that mass of perdition did not as yet exist in the human race before he had sinned from whom the corrupted source was derived.”

## Footnotes

* ↑ Wisd. vii. 16.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Rebuke and Grace/Chapter 21

Chapter 21.—Who May Be Understood as Given to Christ.
Those, then, were of the multitude of the called, but they were not of the fewness of the elected. It is not, therefore, to His predestinated children that God has not given perseverance for they would have it if they were in that number of children; and what would they have which they had not received, according to the apostolical and true judgment? And thus such children would be given to Christ the Son just as He Himself says to the Father, “That all that Thou hast given me may not perish, but have eternal life.” Those, therefore, are understood to be given to Christ who are ordained to eternal life. These are they who are predestinated and called according to the purpose, of whom not one perishes. And therefore none of them ends this life when he has changed from good to evil, because he is so ordained, and for that purpose given to Christ, that he may not perish, but may have eternal life. And again, those whom we call His enemies, or the infant children of His enemies, whomever of them He will so regenerate that they may end this life in that faith which worketh by love, are already, and before this is done, in that predestination His children, and are given to Christ His Son, that they may not perish, but have everlasting life.

## Footnotes

* ↑ 1 Cor. iv. 7.
* ↑ Matt. xx. 16.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Rebuke and Grace/Chapter 23

Chapter 23.—Those Who are Called According to the Purpose Alone are Predestinated.
For this reason the apostle, when he had said, “We know that to those who love God He worketh all things together for good,”—knowing that some love God, and do not continue in that good way unto the end,—immediately added, “to them who are the called according to His purpose.” For these in their love for God continue even to the end; and they who for a season wander from the way return, that they may continue unto the end what they had begun to be in good. Showing, however, what it is to be called according to His purpose, he presently added what I have already quoted above, “Because whom He did before foreknow, He also predestinated to be conformed to the image of His Son, that He might be the first-born among many brethren. Moreover, whom He did predestinate, them He also called,” to wit, according to His purpose; “and whom He called, them He also justified; and whom He justified, them He also glorified.” All those things are already done: He foreknew, He predestinated, He called, He justified; because both all are already foreknown and predestinated, and many are already called and justified; but that which he placed at the end, “them He also glorified” (if, indeed, that glory is here to be understood of which the same apostle says, “When Christ your life shall appear, then shall ye also appear with Him in glory”), this is not yet accomplished. Although, also, those two things—that is, He called, and He justified—have not been effected in all of whom they are said,—for still, even until the end of the world, there remain many to be called and justified,—nevertheless, He used verbs of the past tense, even concerning things future, as if God had already arranged from eternity that they should come to pass. For this reason, also, the prophet Isaiah says concerning Him, “Who has made the things that shall be.” Whosoever, therefore, in God’s most providential ordering, are foreknown, predestinated, called, justified, glorified,—I say not, even although not yet born again, but even although not yet born at all, are already children of God, and absolutely cannot perish. These truly come to Christ, because they come in such wise as He Himself says, “All that the Father giveth me shall come to me, and him that cometh to me I will not cast out;” and a little after He says, “This is the will of the Father who hath sent me, that of all that He hath given me I shall lose nothing.” From Him, therefore, is given also perseverance in good even to the end; for it is not given save to those who shall not perish, since they who do not persevere shall perish.

## Footnotes

* ↑ Rom. viii. 28.
* ↑ Rom. viii. 29.
* ↑ Col. iii. 4.
* ↑ Isa. xlv. 11.
* ↑ John vi. 37.
* ↑ John vi. 39.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On Rebuke and Grace/Chapter 28

Chapter 28.—The First Man Himself Also Might Have Stood by His Free Will.
Thus also He made man with free will; and although ignorant of his future fall, yet therefore happy, because he thought it was in his own power both not to die and not to become miserable. And if he had willed by his own free will to continue in this state of uprightness and freedom from sin, assuredly without any experience of death and of unhappiness he would have received by the merit of that continuance the fulness of blessing with which the holy angels also are blessed; that is, the impossibility of falling any more, and the knowledge of this with absolute certainty. For even he himself could not be blessed although in Paradise, nay, he would not be there, where it would not become him to be miserable, if the foreknowledge of his fall had made him wretched with the dread of such a disaster. But because he forsook God of his free will, he experienced the just judgment of God, that with his whole race, which being as yet all placed in him had sinned with him, he should be condemned. For as mary of this race as are delivered by God’s grace are certainly delivered from the condemnation in which they are already held bound. Whence, even if none should be delivered, no one could justly blame the judgment of God. That, therefore, in comparison of those that perish few, but in their absolute number many, are delivered, is effected by grace, is effected freely: thanks must be given, because it is effected, so that no one may be lifted up as of his own deservings, but that every mouth may be stopped, and he that glorieth may glory in the Lord.

## Footnotes

* ↑ Gratiâ—gratis.
* ↑ Gratiâ—gratis.
* ↑ Rom. iii. 19.
* ↑ Jer. ix. 24.
# Moyor and Board of Aldermen of Town of Vidalia v. McNeely

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
274 U.S. 676
Moyor and Board of Aldermen of Town of Vidalia v. McNeely
Argued: Jan. 26 and 27, 1926. --- Decided: June 6, 1927
Messrs. Hugh Tullis, of Vidalia, La., L. T. Kennedy, of Natchez, Miss., and W. H. Watkins, of Jackson, Miss., for McNeely's administratrix.
Mr. G. P. Bullis, of Vidalia, La., for town of Vidalia.
Mr. Justice VAN DEVANTER delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Moyer v. Dewey

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
103 U.S. 301
Moyer v. Dewey
ERROR to the Court of Appeals of the State of New York.
The facts are stated in the opinion of the court.
Mr. Samuel Hand and Mr. Matthew Hale for the plaintiffs in error.
Mr. James E. Dewey, contra.
MR. JUSTICE MILLER delivered the opinion of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Moyer v. Nichols/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
203 U.S. 221
Moyer v. Nichols
Argued: October 10, 11, 1906. --- Decided: December 3, 1906
This case does not differ, in principle or in its facts, from Pettibone v. Nichols, just decided. Moyer was also charged with the murder of Steunenberg, and was arrested in Colorado, upon the warrant of the governor of that state, and taken to Idaho, and delivered to its authorities. He was embraced in the same indictment with Pettibone, and was held in custody for trial under that indictment. He sued out a writ of habeas corpus from the supreme court of Idaho, but the writ was dismissed by that court (Ex parte Moyer, 85 Pac. 897), and a writ of error has been prosecuted to this court. That is case No. 266 on our present docket. He then sued out a writ of habeas corpus from the circuit court of the United States, and his discharge being refused by the court, he prosecuted the present appeal.
For the reason stated in Pettibone's Case, the final order is affirmed.
The final order of the circuit court of the United States for Idaho, in Haywood v. Nichols, No. 251, on appeal, is affirmed on the authority of Pettibone v. Nichols, 203 U.S. 192, 51 L. ed. 148, 27 Sup. Ct. Rep. 111, from which, as to the facts or the questions involved, it does not differ. The orders in Pettibone v. Whitney, No. 265, Morey v. Whitney, No. 266, and Haywood v. Whitney, No. 267,-each of which cases is here upon writ of error to the supreme court of Idaho, involves the same question as those determined in Pettibone v. Nichols, and by agreement is to depend upon the judgment in that case,-must also be affirmed.
It is so ordered.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse