OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XV/Chapter 10

Chapter 10.—Of the Different Computation of the Ages of the Antediluvians, Given by the Hebrew Manuscripts and by Our Own.
Wherefore, although there is a discrepancy for which I cannot account between our manuscripts and the Hebrew, in the very number of years assigned to the antediluvians, yet the discrepancy is not so great that they do not agree about their longevity. For the very first man, Adam, before he begot his son Seth, is in our manuscripts found to have lived 230 years, but in the Hebrew mss. 130.  But after he begot Seth, our copies read that he lived 700 years, while the Hebrew give 800. And thus, when the two periods are taken together, the sum agrees. And so throughout the succeeding generations, the period before the father begets a son is always made shorter by 100 years in the Hebrew, but the period after his son is begotten is longer by 100 years in the Hebrew than in our copies. And thus, taking the two periods together, the result is the same in both. And in the sixth generation there is no discrepancy at all. In the seventh, however, of which Enoch is the representative, who is recorded to have been translated without death because he pleased God, there is the same discrepancy as in the first five generations, 100 years more being ascribed to him by our mss. before he begat a son. But still the result agrees; for according to both documents he lived before he was translated 365 years. In the eighth generation the discrepancy is less than in the others, and of a different kind.  For Methuselah, whom Enoch begat, lived, before he begat his successor, not 100 years less, but 100 years more, according to the Hebrew reading; and in our
mss. again these years are added to the period after he begat his son; so that in this case also the sum-total is the same. And it is only in the ninth generation, that is, in the age of Lamech, Methuselah’s son and Noah’s father, that there is a discrepancy in the sum total; and even in this case it is slight. For the Hebrew mss. represent him as living twenty-four years more than ours assign to him. For before he begat his son, who was called Noah, six years fewer are given to him by the Hebrew mss. than by ours; but after he begat this son, they give him thirty years more than ours; so that, deducting the former six, there remains, as we said, a surplus of twenty-four.

## Footnotes

* ↑ Our own Mss., of which Augustin here speaks, were the Latin versions of the Septuagint used by the Church before Jerome’s was received; the “Hebrew Mss.” were the versions made from the Hebrew text. Compare De Doct. Christ. ii. 15 et seqq.
# Moby-Dick (1851) US edition/Chapter 129

CHAPTER CXXIX.
the cabin.
(Ahab moving to go on deck ; Pip catches him by the hand to follow.)
“Lad, lad, I tell thee thou must not follow Ahab now. The hour is coming when Ahab would not scare thee from him, yet ​would not have thee by him. There is that in thee, poor lad, which I feel too curing to my malady. Like cures like; and for this hunt, my malady becomes my most desired health. Do thou abide below here, where they shall serve thee, as if thou wert the captain. Aye, lad, thou shalt sit here in my own screwed chair; another screw to it, thou must be.”
“No, no, no! ye have not a whole body, sir; do ye but use; poor me for your one lost leg; only tread upon me, sir; I ask no more, so I remain a part of ye.”
“Oh! spite of million villains, this makes me a bigot in the fadeless fidelity of man!—and a black! and crazy!—but methinks like-cures-like applies to him too; he grows so sane again.”
“They tell me, sir, that Stubb did once desert poor little Pip, whose drowned bones now show white, for all the blackness of his living skin. But I will never desert ye, sir, as Stubb did him. Sir, I must go with ye.”
“If thou speakest thus to me much more, Ahab’s purpose keels up in him. I tell thee no; it cannot be.”
“Oh good master, master, master!”
“Weep so, and I will murder thee! have a care, for Ahab too is mad. Listen, and thou wilt often hear my ivory foot upon the deck, and still know that I am there. And now I quit thee. Thy hand!—Met! True art thou, lad, as the circumference to its centre. So: God for ever bless thee; and if it come to that,—God for ever save thee, let what will befall.”
(Ahab goes; Pip steps one step forward.)
“Here he this instant stood; I stand in his air,—but I’m alone. Now were even poor Pip here I could endure it, but he’s missing. Pip! Pip! Ding, dong, ding! Who’s seen Pip? He must be up here; let’s try the door. What? neither lock, nor bolt, nor bar; and yet there’s no opening it. It must be the spell; he told me to stay here: Aye, and told me this ​screwed chair was mine. Here, then, I'll seat me, against the transom, in the ship’s full middle, all her keel and her three masts before me. Here, our old sailors say, in their black seventy-fours great admirals sometimes sit at table, and lord it over rows of captains and lieutenants. Ha! what’s this? epaulets! epaulets! the epaulets all come crowding! Pass round the decanters; glad to see ye; fill up, monsieurs! What an odd feeling, now, when a black boy’s host to white men with gold lace upon their coats!—Monsieurs, have ye seen one Pip?—a little negro lad, five feet high, hang-dog look, and cowardly! Jumped from a whale-boat once;—seen him? No! Well then, fill up again, captains, and let’s drink shame upon all cowards! I name no names. Shame upon them! Put one foot upon the table. Shame upon all cowards.—Hist! above there, I hear ivory—Oh, master! master! I am indeed downhearted when you walk over me. But here I'll stay, though this stern strikes rocks; and they bulge through; and oysters come to join me.”
# Moby-Dick (1851) US edition/Chapter 131

CHAPTER CXXXI.
the pequod meets the delight.
The intense Pequod sailed on; the rolling waves and days went by; the life-buoy-coffin still lightly swung; and another ship, most miserably misnamed the Delight, was descried. As she drew nigh, all eyes were fixed upom her broad beams, called shears, which, in some whaling-ships, cross the quarter-deck at the height of eight or nine feet; serving to carry the spare, unrigged, or disabled boats.
​Upon the stranger’s shears were beheld the shattered, white ribs, and some few splintered planks, of what had once been a whale-boat; but you now saw through this wreck, as plainly as you see through the peeled, half-unhinged, and bleaching skeleton of a horse.
“Hast seen the White Whale?”
“Look!” replied the hollow-cheeked captain from his taffrail; and with his trumpet he pointed to the wreck.
“Hast killed him?”
“The harpoon is not yet forged that will ever do that,” answered the other, sadly glancing upon a rounded hammock on the deck, whose gathered sides some noiseless sailors were busy in sewing together.
“Not forged!” and snatching Perth’s levelled iron from the crotch, Ahab held it out, exclaiming—“Look ye, Nantucketer; here in this hand I hold his death! Tempered in blood, and tempered by lightning are these barbs; and I swear to temper them triply in that hot place behind the fin, where the White Whale most feels his accursed life!”
“Then God keep thee, old man—see’st thou that”—pointing to the hammock—“I bury but one of five stout men, who were alive only yesterday; but were dead ere night. Only that one I bury; the rest were buried before they died; you sail upon their tomb.” Then turning to his crew—“Are ye ready there? place the plank then on the rail, and lift the body; so, then—Oh! God”—advancing towards the hammock with uplifted hands—“may the resurrection and the life-——”
“Brace forward! Up helm!” cried Ahab like lightning to his men.
​As Ahab now glided from the dejected Delight, the strange life-buoy hanging at the Pequod’s stern came into conspicuous relief.
“Ha! yonder! look yonder, men!” cried a foreboding voice in her wake. “In vain, oh, ye strangers, ye fly our sad burial; ye but turn us your taffrail to show us your coffin!”
# New York Life Insurance Company v. Dodge

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
246 U.S. 357
New York Life Insurance Company v. Dodge
Argued: Jan. 21, 1918. --- Decided: April 1, 1918
[Syllabus from pages 357-358 intentionally omitted]
Messrs. Frank H. Sullivan and James C. Jones, both of St. Louis, Mo., and James H. McIntosh, of New York City, for plaintiff in error.
[ Argument of Council on pages 358-362 intentionally omitted.]
Mr. James J. O'Donohoe, of St. Louis, Mo., for defendant in error.
[Argument of Counsel from pages 362-365 intentionally omitted]
Mr. Justice McREYNOLDS 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
# New York Life Insurance Company v. Edwards

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
271 U.S. 109
New York Life Insurance Company v. Edwards
Argued: March 23, 1926. --- Decided: April 19, 1926
Mr. James H. McIntosh, of New York City, for New York Life Ins. Co.
[Argument of Counsel from Pages 110-112 intentionally omitted]
Mr. Alfred A. Wheat, of Washington, D. C., for Edwards.
[Argument of Counsel from Page 113 intentionally omitted]
Mr. Justice McREYNOLDS 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
# New York Life Insurance Company v. Deer Lodge County

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
231 U.S. 495
New York Life Insurance Company v. Deer Lodge County
Argued: November 11, 1913. --- Decided: December 15, 1913
Messrs. James H. McIntosh, Roscoe Pound, and Robert L. Clinton for plaintiff in error.
[Argument of Counsel from pages 496-498 intentionally omitted]
Messrs. D. m. kelley and W. H. Poorman, and Mr. Albert J. Galen, Attorney General of Montana, for defendant in error.
Mr. Justice McKenna 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
# New York Life Insurance Company v. Dunlevy

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
241 U.S. 518
New York Life Insurance Company v. Dunlevy
Argued: March 14 and 15, 1916. --- Decided: June 5, 1916
Messrs. James H. McIntosh, J. M. Mannon, Jr., Charles W. Willard, Warren Olney, Jr., and E. J. McCutchen for petitioner.
Messrs. Nat Schmulowitz, Clarence Coonan, and Frank W. Taft for respondent.
Mr. Justice McReynolds 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
# Nicene and Post-Nicene Fathers: Series I/Volume V/Concerning Man's Perfection in Righteousness/Chapter 41

Chapter XIX—(40.) The Ninth Passage.
“This passage, too,” says he, “is quoted by them: ‘It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.’” And he observes that the answer to be given to them is derived from the same apostle’s words in another passage: “Let him do what he will.” And he adds another passage from the Epistle to Philemon, where, speaking of Onesimus, [St. Paul says]: “‘Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel. But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.’ Likewise, in Deuteronomy: ‘Life and death hath He set before thee, and good and evil: . . .choose thou life, that thou mayest live.’ So in the book of Solomon: ‘God from the beginning made man, and left him in the hand of His counsel; and He added for him commandments and precepts: if thou wilt—to perform acceptable faithfulness for the time to come, they shall save thee. He hath set fire and water before thee: stretch forth thine hand unto whether thou wilt. Before man are good and evil, and life and death; poverty and honour are from the Lord God.’ So again in Isaiah we read: ‘If ye be willing, and hearken unto me, ye shall eat the good of the land; but if ye be not willing, and hearken not to me, the sword shall devour you: for the mouth of the Lord hath spoken this.’” Now with all their efforts of disguise they here betray their purpose; for they plainly attempt to controvert the grace and mercy of God, which we desire to obtain whenever we offer the prayer, “Thy will be done in earth as it is in heaven;” or again this, “Lead us not into temptation, but deliver us from evil.” For indeed why do we present such petitions in earnest supplication, if the result is of him that willeth, and him that runneth, but not of God that showeth mercy? Not that the result is without our will, but that our will does not accomplish the result, unless it receive the divine assistance. Now the wholesomeness of faith is this, that it makes us “seek, that we may find; ask, that we may receive; and knock, that it may be opened to us.” Whereas the man who gainsays it, does really shut the door of God’s mercy against himself. I am unwilling to say more touching so important a matter, because I do better in committing it to the groans of the faithful, than to words of my own.

## Footnotes

* ↑ Rom. ix. 16.
* ↑ 1 Cor. vii. 36.
* ↑ Philem. 13, 14.
* ↑ Deut. xxx. 15, 19.
* ↑ Ecclus. xv. 14–17.
* ↑ Isa. i. 19, 20.
* ↑ Matt. vi. 10.
* ↑ Matt. vi. 13.
* ↑ Luke xi. 9.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Concerning Man's Perfection in Righteousness/Chapter 42

(41.) Specimens of Pelagian Exegesis.
But I beg of you to see what kind of objection, after all, he makes, that to him who “willeth and runneth” there is no necessity for God’s mercy, which actually anticipates him in order that he may run,—because, forsooth, the apostle says concerning a certain person, “Let him do what he will,”—in the matter, as I suppose, which he goes on to treat, when he says, “He sinneth not, let him marry!” As if indeed it should be regarded as a great matter to be willing to marry, when the subject is a laboured discussion concerning the assistance of God’s grace, or that it is of any great advantage to will it, unless God’s providence, which governs all things, joins together the man and the woman. Or, in the case of the apostle’s writing to Philemon, that “his kindness should not be as it were of necessity, but voluntary,”—as if any good act could indeed be voluntary otherwise than by God’s “working in us both to will and to do of His own good pleasure.” Or, when the Scripture says in Deuteronomy, “Life and death hath He set before man and good and evil,” and admonishes him “to choose life;” as if, forsooth, this very admonition did not come from God’s mercy, or as if there were any advantage in choosing life, unless God inspired love to make such a choice, and gave the possession of it when chosen, concerning which it is said: “For anger is in His indignation, and in His pleasure is life.”
Or again, because it is said, “The commandments, if thou wilt, shall save thee,”—as if a man ought not to thank God, because he has a will to keep the commandments, since, if he wholly lacked the light of truth, it would not be possible for him to possess such a will. “Fire and water being set before him, a man stretches forth his hand towards which he pleases;” and yet higher is He who calls man to his higher vocation than any thought on man’s own part, inasmuch as the beginning of correction of the heart lies in faith, even as it is written, “Thou shalt come, and pass on from the beginning of faith.” Every one makes his choice of good, “according as God hath dealt to every man the measure of faith;” and as the Prince of faith says, “No man can come to me, except the Father which hath sent me draw him.” And that He spake this in reference to the faith which believes in Him, He subsequently explains with sufficient clearness, when He says: “The words that I speak unto you, they are spirit, and they are life; yet there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray Him. And He said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.”

## Footnotes

* ↑ 1 Cor. vii. 36.
* ↑ 1 Cor. vii. 36.
* ↑ Phil. ii. 13.
* ↑ Ps. xxx. 5.
* ↑ Ecclus. xv. 15.
* ↑ Ecclus. xv. 16.
* ↑ Cant. iv. 8.
* ↑ Rom. xii. 3.
* ↑ John vi. 44.
* ↑ John vi. 62–65.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Concerning Man's Perfection in Righteousness/Chapter 6

Chapter III.—(5.) The Fifth Breviate.
V. “We must again,” he says, “inquire whether a man ought to be without sin. Beyond doubt he ought. If he ought, he is able; if he is not able, then he ought not. Now if a man ought not to be without sin, it follows that he ought to be with sin,—and then it ceases to be sin at all, if it is determined that it is owed. Or if it is absurd to say this, we are obliged to confess that man ought to be without sin; and it is clear that his obligation is not more than his ability.” We frame our answer with the same illustration that we employed in our previous reply. When we see a lame man who has the opportunity of being cured of his lameness, we of course have a right to say: “That man ought not to be lame; and if he ought, he is able.” And yet whenever he wishes he is not immediately able; but only after he has been cured by the application of the remedy, and the medicine has assisted his will. The same thing takes place in the inward man in relation to sin which is its lameness, by the grace of Him who “came not to call the righteous, but sinners;” since “the whole need not the physician, but only they that be sick.”

## Footnotes

* ↑ Matt. ix. 13.
* ↑ Matt. ix. 12.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Concerning Man's Perfection in Righteousness/Chapter 4

(3.) The Third Breviate.
III. “Again we must ask,” he says, “what sin is,—natural? or accidental? If natural, it is not sin; if accidental, it is separable; and if it is separable, it can be avoided; and because it can be avoided, man can be without that which can be avoided.” The answer to this is, that sin is not natural; but nature (especially in that corrupt state from which we have become by nature “children of wrath”) has too little determination of will to avoid sin, unless assisted and healed by God’s grace through Jesus Christ our Lord.

## Footnotes

* ↑ [An accident “is a modification or quality which does not essentially belong to a thing, nor form one of its constituent or invariable attributes: as motion in relation to matter, or heat to iron.”—Fleming: Vocabulary of Philosophy.—W.]
* ↑ Eph. ii. 3.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Concerning Man's Perfection in Righteousness/Chapter 44

Chapter XX.—(43.) No Man is Assisted Unless He Does Himself Also Work. Our Course is a Constant Progress.
But what is the import of the last statement which he has made: “If any one say, ‘May it possibly be that a man sin not even in word?’ then the answer,” says he, “which must be given is, ‘Quite possible, if God so will; and God does so will, therefore it is possible.’” See how unwilling he was to say, “If God give His help, then it would be possible;” and yet the Psalmist thus addresses God: “Be Thou my helper, forsake me not;” where of course help is not sought for procuring bodily advantages and avoiding bodily evils, but for practising and fulfilling righteousness. Hence it is that we say: “Lead us not into temptation, but deliver us from evil.” Now no man is assisted unless he also himself does something; assisted, however, he is, if he prays, if he believes, if he is “called according to God’s purpose;” for “whom He did foreknow, He also did predestinate 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; and whom He called, them He also justified; and whom He justified, them He also glorified.” We run, therefore, whenever we make advance; and our wholeness runs with us in our advance (just as a sore is said to run when the wound is in process of a sound and careful treatment), in order that we may be in every respect perfect, without any infirmity of sin whatever,—a result which God not only wishes, but even causes and helps us to accomplish. And this God’s grace does, in co-operation with ourselves, through Jesus Christ our Lord, as well by commandments, sacraments, and examples, as by His Holy Spirit also; through whom there is hiddenly shed abroad in our hearts that love, “which maketh intercession for us with groanings which cannot be uttered,” until wholeness and salvation be perfected in us, and God be manifested to us as He will be seen in His eternal truth.

## Footnotes

* ↑ Ps. xxvii. 9.
* ↑ Matt. vi. 13.
* ↑ Rom. viii. 28.
* ↑ Rom. viii. 29, 30.
* ↑ Ps. lxxvii. 2.
* ↑ Rom. v. 5.
* ↑ Rom. viii. 26.