OpenLLM-France/wikimedia huggingface dataset:
# Prosecutorial Remedies and Other Tools to end the Exploitation of Children Today Act of 2003/Title V/Subtitle B
## SUBTITLE B — TRUTH IN DOMAIN NAMES
### Sec. 521. Misleading Domain Names on the Internet.

    (a) In General.—
       Chapter 110 of title 18, United States Code, is amended by inserting after section 2252A the following:
``Sec. 2252B. Misleading domain names on the Internet
    ``(a) Whoever knowingly uses a misleading domain name on the Internet with the intent to deceive a person into viewing material constituting obscenity shall be fined under this title or imprisoned not more than 2 years, or both.
    ``(b) Whoever knowingly uses a misleading domain name on the Internet with the intent to deceive a minor into viewing material that is harmful to minors on the Internet shall be fined under this title or imprisoned not more than 4 years, or both.
    ``(c) For the purposes of this section, a domain name that includes a word or words to indicate the sexual content of the site, such as ‘‘sex’’ or ‘‘porn’’, is not misleading.
    ``(d) For the purposes of this section, the term ‘‘material that is harmful to minors’’ means any communication, consisting of nudity, sex, or excretion, that, taken as a whole and with reference to its context—
          ``(1) predominantly appeals to a prurient interest of minors;
          ``(2) is patently offensive to prevailing standards in the adult community as a whole with respect to what is suitable material for minors; and
          ``(3) lacks serious literary, artistic, political, or scientific value for minors.
    ``(e) For the purposes of subsection (d), the term ‘‘sex’’ means acts of masturbation, sexual intercourse, or physcial contact with a person's genitals, or the condition of human male or female genitals when in a state of sexual stimulation or arousal.´´.
    (b) Clerical Amendment.—
       The table of sections at the beginning of chapter 110 of title 18, United States Code, is amended by inserting after the item relating to section 2252A the following new item:
             ``2252B. Misleading domain names on the Internet.´´.
# Prosecution of Offences Act

* Search for titles containing or beginning with: "Prosecution of Offences Act."
* 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.
* Prosecution of Offences Act 1974 (No. 22 of 1974), an Irish Act that established the Office of Director of Public Prosecutions.
* Prosecution of Offences Act 1985 (c. 23), an UK Act that established the Crown Prosecution Service and updates the law on granting costs to parties of criminal cases.
# Revelations of Divine Love/Chapter 45

CHAPTER XLV
"All heavenly things and all earthly things that belong to Heaven are comprehended in these two judgments"
GOD deemeth us [looking] upon our Nature-Substance, which is ever kept one in Him, whole and safe without end: and this doom is [because] of His rightfulness [in the which it is made and kept]. And man judgeth [looking] upon our changeable Sense-soul, which seemeth now one [thing], now other,—according as it taketh of the [higher or lower] parts,—and [is that which] showeth outward. And this wisdom [of man's judgment] is mingled [because of the diverse things it beholdeth]. For sometimes it is good and easy, and sometimes it is hard and grievous. And in as much as it is good and easy it belongeth to the rightfulness; and in as much as it is hard and grievous [by reason of the sin beheld, which sheweth in our Sense-soul,] our good Lord Jesus reformeth it by [the working in our Sense-soul of] mercy and grace through the virtue of His blessed Passion, and so bringeth it to the rightfulness.
And though these two [judgments] be thus accorded and oned, yet both shall be known in Heaven without end. The first doom, which is of God's rightfulness, is ​[because] of His high endless life [in our Substance]; and this is that fair sweet doom that was shewed in all the fair Revelation, in which I saw Him assign to us no manner of blame. But though this was sweet and delectable, yet in the beholding only of this, I could not be fully eased: and that was because of the doom of Holy Church, which I had afore understood and which was continually in my sight. And therefore by this doom methought I understood that sinners are worthy sometime of blame and wrath; but these two could I not see in God; and therefore my desire was more than I can or may tell. For the higher doom was shewed by God Himself in that same time, and therefore me behoved needs to take it; and the lower doom was learned me afore in Holy Church, and therefore I might in no way leave the lower doom. Then was this my desire: that I might see in God in what manner that which the doom of Holy Church teacheth is true in His sight, and how it belongeth to me verily to know it; whereby the two dooms might both be saved, so as it were worshipful to God and right way to me.
And to all this I had none other answer but a marvellous example of a lord and of a servant, as I shall tell after: and that full mistily shewed. And yet I stand desiring, and will unto my end, that I might by grace know these two dooms as it belongeth to me. For all heavenly, and all earthly things that belong to Heaven, are comprehended in these two dooms. And the more understanding, by the gracious leading of the Holy Ghost, that we have of these two dooms, the more we shall see and know our failings. And ever the more ​that we see them, the more, of nature, by grace, we shall long to be fulfilled of endless joy and bliss. For we are made thereto, and our Nature-Substance is now blissful in God, and hath been since it was made, and shall be without end.
# Revelations of Divine Love/Chapter 50

CHAPTER L
"The blame of our sin continually hangeth upon us." "In the sight of God the soul that shall be saved was never dead, nor ever shall be dead"
AND in this life mercy and forgiveness is our way and evermore leadeth us to grace. And by the tempest and the sorrow that we fall into on our part, we be often dead as to man's doom in earth; but in the sight of God the soul that shall be saved was never dead, nor ever shall be.
But yet here I wondered and marvelled with all the diligence of my soul, saying thus within me: Good Lord, I see Thee that art very Truth; and I know in truth that we sin grievously every day and be much blameworthy; and I may neither leave the knowing of Thy truth, nor do I see Thee shew to us any manner of blame. How may this be?
​For I knew by the common teaching of Holy Church and by mine own feeling, that the blame of our sin continually hangeth upon us, from the first man unto the time that we come up unto heaven: then was this my marvel that I saw our Lord God shewing to us no more blame than if we were as clean and as holy as Angels be in heaven. And between these two contraries my reason was greatly travailed through my blindness, and could have no rest for dread that His blessed presence should pass from my sight and I be left in unknowing [of] how He beholdeth us in our sin. For either [it] behoved me to see in God that sin was all done away, or else me behoved to see in God how He seeth it, whereby I might truly know how it belongeth to me to see sin, and the manner of our blame. My longing endured, Him continually beholding;—and yet I could have no patience for great straits and perplexity, thinking: If I take it thus that we be no sinners and not blameworthy, it seemeth as I should err and fail of knowing of this truth; and if it be so that we be sinners and blameworthy,—Good Lord, how may it then be that I cannot see this true thing in Thee, which art my God, my Maker, in whom I desire to see all truths?
For three points make me hardy to ask it. The first is, because it is so low a thing: for if it were an high thing I should be a-dread. The second is, that it is so common: for if it were special and privy, also I should be a-dread. The third is, that it needeth me to know it (as methinketh) if I shall live here for knowing of good and evil, whereby I may, by reason and grace, the more dispart them asunder, and love goodness and hate evil, ​as Holy Church teacheth. I cried inwardly, with all my might seeking unto God for help, saying thus: Ah! Lord Jesus, King of bliss, how shall I be eased? Who shall teach me and tell me that [thing] me needeth to know, if I may not at this time see it in Thee?
* ↑ "sothly," "sothe."
* ↑ "awer," p. 127.
* ↑ "soth" and "sothnes."
* ↑ "trueths."
# Revelations of Divine Love/Chapter 44

ANENT CERTAIN POINTS IN THE FOREGOING FOURTEEN REVELATIONS
CHAPTER XLIV
"God is endless, sovereign Truth,—Wisdom,—Love, not-made; and man's Soul is a creature in God which hath the same properties made"
GOD shewed in all the Revelations, oftentimes, that man worketh evermore His will and His worship lastingly without any stinting. And what this work is, was shewed in the First, and that in a marvellous example: for it was shewed in the working of the soul of our blissful Lady, Saint Mary: [that is, the working of] Truth and Wisdom.. And how [it is done] I hope by the grace of the Holy Ghost I shall tell, as I saw.
Truth seeth God, and Wisdom beholdeth God, and of these two cometh the third: that is, a holy marvellous delight in God; which is Love. Where Truth and Wisdom are verily, there is Love verily, coming of them both. And all of God's making: for He is endless sovereign Truth, endless sovereign Wisdom, endless sovereign Love, unmade; and man's Soul is a creature in God which hath the same properties made, and evermore it doeth that it was made for: it seeth God, it beholdeth God, and it loveth God. Whereof God enjoyeth in the creature; and the creature in God, endlessly marvelling.
In which marvelling he seeth his God, his Lord, his Maker so high, so great, and so good, in comparison ​with him that is made, that scarcely the creature seemeth ought to the self. But the clarity and the clearness of Truth and Wisdom maketh him to see and to bear witness that he is made for Love: in which God endlessly keepeth him.
* ↑ See chap. iv.
* ↑ i.e. marvelling.
* ↑ chaps, liv., lv.
* ↑ "beknowen."
# Revelations of Divine Love/Chapter 5

CHAPTER V
"God, of Thy Goodness, give me Thyself;—only in Thee I have all"
IN this same time our Lord shewed me a spiritual sight of His homely loving.
I saw that He is to us everything that is good and comfortable for us: He is our clothing that for love wrappeth us, claspeth us, and all encloseth us for tender love, that He may never leave us; being to us all-thing that is good, as to mine understanding.
Also in this He shewed me a little thing, the quantity of an hazel-nut, in the palm of my hand; and it was as round as a ball. I looked thereupon with eye of my understanding, and thought: What may this be? And it was answered generally thus: It is all that is made. I marvelled how it might last, for methought it might suddenly have fallen to naught for little[ness]. And I was answered in my understanding: It lasteth, and ever shall [last] for that God loveth it. And so All-thing hath the Being by the love of God.
In this Little Thing I saw three properties. The first is that God made it, the second is that God loveth it, the third, that God keepeth it. But what is to me verily the Maker, the Keeper, and the Lover,—I cannot tell; for till I am Substantially oned to Him, I may never have full rest nor very bliss: that is to say, till I be so fastened to Him, that there is right nought that is made betwixt my God and me.
​It needeth us to have knowing of the littleness of creatures and to hold as nought all-thing that is made, for to love and have God that is unmade. For this is the cause why we be not all in ease of heart and soul: that we seek here rest in those things that are so little, wherein is no rest, and know not our God that is All-mighty, All-wise, All-good. For He is the Very Rest. God willeth to be known, and it pleaseth Him that we rest in Him; for all that is beneath Him sufficeth not us. And this is the cause why that no soul is rested till it is made nought as to all things that are made. When it is willingly made nought, for love, to have Him that is all, then is it able to receive spiritual rest.
Also our Lord God shewed that it is full great pleasance to Him that a helpless soul come to Him simply and plainly and homely. For this is the natural yearnings of the soul, by the touching of the Holy Ghost (as by the understanding that I have in this Shewing): God, of Thy Goodness, give me Thyself: for Thou art enough to me, and I may nothing ask that is less that may be full worship to Thee; and if I ask anything that is less, ever me wanteth,—but only in Thee I have all.
And these words are full lovely to the soul, and full near touch they the will of God and His Goodness. For His Goodness comprehendeth all His creatures and all His blessed works, and overpasseth without end. For He is the endlessness, and He hath made us only to Himself, and restored us by His blessed Passion, and keepeth us in His blessed love; and all this of His Goodness.
* ↑ MS. "ghostly," and so, generally, throughout the MS.
* ↑ "Becloseth," and so generally.
* ↑ i.e. in essence united.
* ↑ "to nowtyn."
* ↑ "nowtid of." de Cressy: "naughted (emptied)."
* ↑ surpasseth.
# Protestant Exiles from France/Book First - Chapter 15 - Delaune

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Delaune.
The Irish Delaunes seem to have been descendants of the venerable pastor and physician, the refugee in London. Military service in Ireland led to their settlement in that country. A daughter of Richard Boyle, Archbishop of Tuam from 1638 to 1645, was married to Colonel Henry Delaune, and their son, Rev. Michael Delaune, M.A., born in London, became Archdeacon of Dublin on 26th February 1671, and dying on 3d November 1675, was buried in St. Patrick’s Cathedral; his will was ​proved in the Prerogative Court, Dublin. Gideon Delaune, Esq., was returned to the Irish House of Commons in 1695 as one of the members for Blessington, in the county of Dublin; his will was proved at Dublin in 1700. A Colonel Delaune was given the command of a regiment to be raised in Ireland in 1708. The next occurrence of the name is in 1746, when the will of Henry Delaune, Lieutenant-Colonel in the Royal Marines, was proved at Dublin. Lastly, we meet in the Books of the Commissariot of Edinburgh with Colonel Henry Delaune, who died at Dublin on 15th July 1747, and whose sole executrix was his widow, Mrs. Lucy Delaune.
# Protestant Exiles from France/Book First - Chapter 15 - Duthais

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Duthais.
In the Visitation of London for 1664, there is the pedigree of Daniel Duthais, gentilhomme, of St. Martin’s in the Isle of Rhé; his wife was Anne Baudin of Laflote in the same isle. They had two sons, Daniel and David. The latter is merely named. Daniel Duthais of St. Olave’s, Southwark, was twice married, first to Katherine, daughter of Philip du Jardin; secondly to Judith, daughter of Richard Bezar of St. Giles, Cripplegate. By the second wife he had a daughter, Judith. By ​his first wife he had two sons, Browne Duthais (who died before 1664), and a third Daniel Duthais.
# Protestant Exiles from France/Book First - Chapter 15 - Duthoit

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Duthoit.
It might be supposed that this surname was not a distinct one, but only another form of Duthais. But the names are quite different. Duthoit was a refugee surname both in Norwich and in Canterbury, and was sometimes spelt Du Toict Estienne Duthoit was an ancien of the Canterbury French Church; he was born in May 1600, and died in April 1680. The name frequently appears in the registers. There was a second Estienne, probably the elder’s son. A representative is Jonathan Duthoit, who was elected Director of the French Hospital of London on 5th July 1873.
# Protestant Exiles from France/Book First - Chapter 15 - Dallen

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Dallen.
This surname occurs among the members of the French Church of Norwich as early as 1602, in which year a daughter of Martin Dallen was baptized. The name, Dallain, which appears among refugees naturalized in 1682, is not the same, because its true spelling seems to have been D’Allain. There was a felt-maker in Edinburgh, Thomas Dallin, in 1705, in a factory presided over by a French refugee; the burial of Dallin’s child is in the record of Greyfriars’ Churchyard. It is in the latter form that the name survived. The Annual Register for 1880 notes the death, on 11th November, at the age of forty, of Thomas Francis Dallin, Public Orator of the University of Oxford since 1877, Fellow and Tutor of Queen’s College, and one of the secretaries of the Oxford University Commission.
# Protestant Exiles from France/Book First - Chapter 15 - Delafaye

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Delafaye.
The first refugee of this surname was a French pasteur at the epoch of the St. Bartholomew Massacre. Like others of his countrymen, he presented petitions for relief, or employment, addressed to English Christians in the Latin language. The charitable Mr. Robert Nowell has this entry in his account-book, or spending-of-the money;”—
To maister Dallyfayus, a larned frenche preacher, the xvjth of februarye A$^o$ 1573. .......XXs.
Perhaps he returned to France; for Monsieur De la Faye, pasteur of the Church of Paris, sat as Moderator of the National Synod of the French Church assembled at Figeac, on 2d August 1579.
The name occurs among the later refugees. Louis De la Faye and Charles, his son, were naturalized at Westminster on 21st January 1685. Charles Delafaye, Esq., was secretary to the Chief Governors of Ireland in 1715 and 1716. He was after- wards in the public service in England. When the King paid visits to Hanover, he left a board of regents in charge, called "Lords Justices;" Mr. Delafaye was their secretary in 1719 and 1723. On 5th April 1724 he was appointed an Under-Secretary of State, under the Duke of Newcastle; according to Beatson’s Political Index, he was an Under-Secretary of State from 1717 to the death of George I.
# Protestant Exiles from France/Book First - Chapter 15 - Doigneau

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Doigneau.
A child of this name was baptized at Norwich in 1610, and I extracted the entry on account of a slight resemblance to my own name. But this family’s surname was never correctly ascertained, even by its own members. In 1616 the same man appears in the register as Jean Douargneau. It is said that it is the same surname that appeared in the register in 1600 as Honneneau. But passing from registrars to members of the family, the following are signatures in the Norwich Book of Discipline. An elder signed on 16th June 1590 as Jan de Honueingneu, and another office-bearer on 4th July 1615 as Jan Doueneaw.
# Protestant Exiles from France/Book First - Chapter 15 - Du Moulin

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Du Moulin.
Among the notes of one of Charles II.’s Crown Counsel was found the case of a French refugee, Jacques du Moulin, who was sentenced to death, and would have been executed if proof of his innocence had been withheld for a very few days. One of a gang of coiners, in the disguise of a footman out of place, called on Du Moulin, who was a family man and a dealer in Custom-house goods; and he was forthwith hired as a servant. This man purchased a key, by means of which he frequently opened Du Moulin’s drawers, took some of the gold, and replaced it with pieces of his own coinage. Whenever Du Moulin discovered counterfeit money in his repositories he took it to his customers; and remembering where he had laid each sum when paid to him, he insisted that he had received the rejected pieces from them. They had no alternative but to replace them with good money, but made loud and severe complaints, which spread so widely that Du Moulin raised an action against a customer for defamation. The defendant retorting by a criminal information, Du Moulin was apprehended. The footman, knowing that the officers would make a search, introduced some of his coins and coining apparatus into his master’s drawers, where they were seized, and further search was deemed unnecessary. Upon this evidence Du Moulin was convicted; but while he was in the condemned cell the wife of one of the coiners, being at the point of death, betrayed the gang, one of whom thereupon became king’s evidence, and saved Du Moulin’s life and character. (Gentleman’s Magazine, vol. xxiv., p. 404.)
# Protestant Exiles from France/Book First - Chapter 15 - Du Quesne

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Du Quesne.
In my memoir of the family of Du Quesne (now Du Cane), I called attention to the fact that at one time there had been a confusion in its attempted pedigree through the introduction into it of individuals with the same surname but of different parentage. A foreign correspondent of Sir Edmund Du Cane furnished him with information regarding a second Pierre Du Quesne and his family, of which the following is a summary:—
| Jean Du Quesne of Valenciennes, died 1646. |||||||||||||||||
| Jean, b. 28th Oct. 1606, d. 1666. | Jean, b. 28th Oct. 1606, d. 1666. | Jeanne, b. 3d Oct. 1603, died 15 th Nov. 1645. | Jeanne, b. 3d Oct. 1603, died 15 th Nov. 1645. | = | = | Philippe de Rentre, died in Sept. 1648. | Philippe de Rentre, died in Sept. 1648. | Marie, b. 28th July 1610, married in England. | Marie, b. 28th July 1610, married in England. | Marie, b. 28th July 1610, married in England. | = | = | Isaac de Lillers, of London, merchant. | Isaac de Lillers, of London, merchant. | Pierre, b. 28th Oct. 1617, died in England in 1671. | Pierre, b. 28th Oct. 1617, died in England in 1671. |
| | | | Marie de Lillers, wife of Nathaniel de Neu, no children. | Marie de Lillers, wife of Nathaniel de Neu, no children. | Marie de Lillers, wife of Nathaniel de Neu, no children. | Marie de Lillers, wife of Nathaniel de Neu, no children. | Marie de Lillers, wife of Nathaniel de Neu, no children. | Isaac de Lillers, unmarried. | Isaac de Lillers, unmarried. | Isaac de Lillers, unmarried. | Isaac de Lillers, unmarried. | Isaac de Lillers, unmarried. | Isaac de Lillers, unmarried. | Jacob de Lillers, unmarried. | Jacob de Lillers, unmarried. |
# Protestant Exiles from France/Book First - Chapter 15 - Ducrow

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Ducrow.
A public character, considered to be of the English type, and accustomed to talk about his “’osses,” seems to have been of French descent, and to have had ancestors of a more poetical type, Huguenot martyrs for conscience’ sake. Jan Ducro was a member of the Norwich French Church in 1604, and the name occurs in the baptismal register several times, written sometimes “Du Cro.” The true spelling was Ducros or Du Cros, and refugees of that name may be found in the ​Naturalization Lists in my vol. ii. So that a descendant of refugees is, perhaps, memorialized in old Tom Hood’s artistically facetious
Blank verse written in rhyme.
“Even is come, and from the dark park, hark! The signal of the setting sun, one gun. And six is sounding from the chime, prime time To go and see the Drury-lane Dane slain, Or hear Othello’s jealous doubt spout out; Or else to see Ducrow with wide stride ride Four horses as no other man can span.”