OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 27

Chapter 27.—In What Sense Lust is Called Sin in the Regenerate.
But concerning that concupiscence of the flesh of which they speak, I believe that they are deceived, or that they deceive; for with this even he that is baptized must struggle with a pious mind, however carefully he presses forward, and is led by the Spirit of God. But although this is called sin, it is certainly so called not because it is sin, but because it is made by sin, as a writing is said to be some one’s “hand” because the hand has written it. But they are sins which are unlawfully done, spoken, thought, according to the lust of the flesh, or to ignorance—things which, once done, keep their doers guilty if they are not forgiven. And this very concupiscence of the flesh is in such wise put away in baptism, that although it is inherited by all that are born, it in no respect hurts those that are born anew. And yet from these, if they carnally beget children, it is again derived; and again it will be hurtful to those that are born, unless by the same form it is remitted to them as born again, and remains in them in no way hindering the future life, because its guilt, derived by generation, has been put away by regeneration; and thus it is now no more sin, but is called so, whether because it became what it is by sin, or because it is stirred by the delight of sinning, although by the conquest of the delight of righteousness consent is not given to it. Nor is it on account of this, the guilt of which has already been taken away in the laver of regeneration, that the baptized say in their prayer, “Forgive us our debts, as we also forgive our debtors;” but on account of sins which are committed, whether in consentings to it, when what is right is overcome by that which pleases, or when by ignorance evil is accepted as if it were good. And they are committed, whether by acting, or by speaking, or—and this is the easiest and the quickest—by thinking. From all which things what believer ever will boast that he has his heart pure? or who will boast that he is pure from sin? Certainly that which follows in the prayer is said on account of concupiscence: “Lead us not into temptation, but deliver us from evil.” “For every one,” as it is written, “is tempted when he is drawn away of his own concupiscence, and enticed; then, when concupiscence hath conceived, it bringeth forth sin.”

## Footnotes

* ↑ Matt. vi. 12.
* ↑ Prov. xx. 9.
* ↑ Jas. i. 14.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 30

Chapter 30.—Secondly, of Marriage.
“We say,” says he, “that that marriage which is now celebrated throughout the earth was ordained by God, and that married people are not guilty, but that fornicators and adulterers are to be condemned.” This is true and catholic doctrine; but what you want to gather from this, to wit, that from the intercourse of male and female those who are born derive no sin to be put away by the laver of regeneration,—this is false and heretical.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 28

Chapter 28 [XIV.]—Many Without Crime, None Without Sin.
All these products of concupiscence, and the old guilt of concupiscence itself, are put away by the washing of baptism. And whatever that concupiscence now brings forth, if they are not those products which are called not only sins, but even crimes, are purified by that method of daily prayer when we say, “Forgive us our debts, as we forgive,” and by the sincerity of alms-giving. For no one is so foolish as to say that that precept of our Lord does not refer to baptized people: “Forgive and it shall be forgiven you, give and it shall be given you.” But none could rightly be ordained a minister in the Church if the apostle had said, “If any is without sin,” where he says, “If any is without crime;” or if he had said, “Having no sin,” where he says, “Having no crime.” Because many baptized believers are without crime, but I should say that no one in this life is without sin,—however much the Pelagians are inflated, and burst asunder in madness against me because I say this: not because there remains anything of sin which is not remitted in baptism; but because by us who remain in the weakness of this life such sins do not cease daily to be committed, as are daily remitted to those who pray in faith and work in mercy. This is the soundness of the catholic faith, which the Holy Spirit everywhere sows,—not the vanity and presumption of spirit of heretical pravity.

## Footnotes

* ↑ Luke vi. 37, 38.
* ↑ Tit. i. 6.
* ↑ 1 Tim. iii. 10.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 22

Chapter 22.—Why the Passage Referred to Must Be Understood of a Man Established Under Grace.
And it had once appeared to me also that the apostle was in this argument of his describing a man under the law. But afterwards I was constrained to give up the idea by those words where he says, “Now, then, it is no more I that do it.” For to this belongs what he says subsequently also: “There is, therefore, now no condemnation to them that are in Christ Jesus.” And because I do not see how a man under the law should say, “I delight in the law of God after the inward man;” since this very delight in good, by which, moreover, he does not consent to evil, not from fear of penalty, but from love of righteousness (for this is meant by “delighting”), can only be attributed to grace.

## Footnotes

* ↑ See Augustin’s Exposition of Certain Propositions in the Epistle to the Romans, 44, 45; also his Commentary on Galatians, v. 17; also his letter to Simplicianus, book i. 7, 9.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 23

Chapter 23 [XI.]—What It is to Be Delivered from the Body of This Death.
For when he says also, “Who shall deliver me from the body of this death?” who can deny that when the apostle said this he was still in the body of this death? And certainly the wicked are not delivered from this, to whom the same bodies are returned for eternal torment. Therefore, to be delivered from the body of this death is to be healed of all the weakness of fleshly lust, and to receive the body, not for penalty, but for glory. With this passage also those words are sufficiently in harmony: “Ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption, of our body.” For surely we groan with that groaning wherein we say, “O wretched man that I am! who shall deliver me from the body of this death?” That also where he says, “For what I do, I know not;” what else is it than: “I will not, I do not approve, I do not consent, I do not do”? Otherwise it is contrary to what he said above, “By the law is the knowledge of sin,” and, “I had not known sin but by the law,” and, “Sin, that it might appear sin, worked death in me by that which is good.” For how did he know sin, of which he was ignorant, by the law? How does sin which is not known appear? Therefore it is said, “I know not,” for “I do not,” because I myself commit it with no consent of mine; in the same way in which the Lord will say to the wicked, “I know you not,” although, beyond a doubt, nothing can be hid from Him; and as it is said, “Him who had not known sin,” which means who had not done sin, for He had not known what He condemned.

## Footnotes

* ↑ Rom. vii. 24.
* ↑ Matt. vii. 23.
* ↑ 2 Cor. v. 21.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 24

Chapter 24.—He Concludes that the Apostle Spoke in His Own Person, and that of Those Who are Under Grace.
On the careful consideration of these things, and things of the same kind in the context of that apostolical Scripture, the apostle is rightly understood to have signified not, indeed, himself alone in his own person, but others also established under grace, and with him not yet established in that perfect peace in which death shall be swallowed up in victory. And concerning this he afterwards says, “But if Christ be in you, the body is dead because of sin, but the spirit is life because of righteousness. If, then, the Spirit of Him that raised up Jesus from the dead dwelleth in you, He that raised up Jesus from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.” Therefore, after our mortal bodies have been quickened, not only will there be no consent to sinning, but even the lust of the flesh itself, to which there is no consent, will not remain. And not to have this resistance to the spirit in the mortal flesh, was possible only to that man who came not by the flesh to men. And that the apostles, because they were men, and carried about in the mortality of this life a body which is corrupted and weighs down the soul, were, therefore, “always polluted with excessive lust,” as that man injuriously affirms, be it far from me to say. But I do say that although they were free from consent to depraved lusts, they nevertheless groaned concerning the concupiscence of the flesh, which they bridled by restraint with such humility and piety, that they desired rather not to have it than to subdue it.

## Footnotes

* ↑ 1 Cor. xv. 54.
* ↑ Rom. viii. 10, 11.
* ↑ Wisd. ix. 15.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Against Two Letters of the Pelagians/Book I/Chapter 26

Chapter 26 [XIII.]—The Seventh Calumny,—That Augustin Asserts that in Baptism All Sins are Not Remitted.
“They also say,” says he, “that baptism does not give complete remission of sins, nor take away crimes, but that it shaves them off, so that the roots of all sins are retained in the evil flesh.” Who but an unbeliever can affirm this against the Pelagians? I say, therefore, that baptism gives remission of all sins, and takes away guilt, and does not shave them off; and “that the roots of all sins are” not “retained in the evil flesh, as if of shaved hair on the head, whence the sins may grow to be cut down again.” For it was I that found out that similitude, too, for them to use for the purposes of their calumny, as if I thought and said this.
# Oliver Goldsmith: A Biography/Preface
## Preface

In the course of a revised edition of my works I have come to a biographical sketch of Goldsmith, published several years since. It was written hastily, as introductory to a selection from his writings; and, though the facts contained in it were collected from various sources, I was chiefly indebted for them to the voluminous work of Mr. James Prior, who had collected and collated the most minute particulars of the poet's history with unwearied research and scrupulous fidelity; but had rendered them, as I thought, in a form too cumbrous and overlaid with details and disquisitions, and matters uninteresting to the general reader.
When I was about of late to revise my biographical sketch, preparatory to republication, a volume was put into my hands, recently given to the public by Mr. John Forster, of the Inner Temple, who, likewise availing himself of the labors of the indefatigable Prior, and of a few new lights since evolved, has produced a biography of the poet, executed with a spirit, a feeling, a grace and an eloquence, that leave nothing to be desired. Indeed it would have been presumption in me to undertake the subject after it had been thus felicitously treated, did I not stand committed by my previous sketch. That sketch now appeared too meager and insufficient to satisfy public demand; yet it had to take its place in the revised series of my works unless something more satisfactory could be substituted. Under these circumstances I have again taken up the subject, and gone into it with more fullness than formerly, omitting none of the facts which I considered illustrative of the life and character of the poet, and giving them in as graphic a style as I could command. Still the hurried manner in which I have had to do this amid the pressure of other claims on my attention, and with the press dogging at my heels, has prevented me from giving some parts of the subject the thorough handling I could have wished. Those who would like to see it treated still more at large, with the addition of critical disquisitions and the advantage of collateral facts, would do well to refer themselves to Mr. Prior's circumstantial volumes, or to the elegant and discursive pages of Mr. Forster.
For my own part, I can only regret my shortcomings in what to me is a labor of love; for it is a tribute of gratitude to the memory of an author whose writings were the delight of my childhood, and have been a source of enjoyment to me throughout life; and to whom, of all others, I may address the beautiful apostrophe of Dante to Virgil:
"Tu se' lo mio maestro, e 'l mio autore:  Tu se' solo colui, da cu, io tolsi  Lo bello stile, che m' ha fato onore."
W.I.
SUNNYSIDE, Aug. 1, 1849.
# Oliver Iron Mining Company v. Lord

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
262 U.S. 172
Oliver Iron Mining Company v. Lord
CLEVELAND-CLIFFS IRON CO.
v.
SAME.
No. 561.
MESABA-CLIFFS IRON MINING CO.
v.
SAME.
No. 562.
BENNETT MINING CO. et al.
v.
SAME.
No. 563. REPUBLIC IRON & STEEL CO. et al.
v.
SAME.
No. 564.
BIWABIK MINING CO. et al.
v.
SAME.
No. 565.
INTERSTATE IRON CO.
v.
SAME.
No. 566.
Argued Dec. 6 and 7, 1922.
Decided May 7, 1923.
[Syllabus from 172-173 intentionally omitted]
Mr. C. A. Severance, of St. Paul, Minn., for appellant Oliver Iron mining co.
Mr. H. J. Grannis, of Duluth, Minn., for appellants Cleveland-Cliffs Iron Co. and Mesaba-Cliffs Iron Mining Co.
Messrs. Oscar Mitchell and Wm. D. Bailey, both of Duluth, Minn., for appellants Bennett Mining Co. and others and Republic Iron & Steel Co. and others.
Mr. E. W. MacPherran, of Duluth, Minn., for appellants Biwabik Mining Co. and others and Interstate Iron Co.
Messrs. Egbert S. Oakley and Patrick J. Ryan, both of St. Paul, Minn., for appellees.
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
# Nicene and Post-Nicene Fathers: Series I/Volume XIII/On Philippians, Colossians, and Thessalonians/Title Page

the homilies of St. john Chrysostom
archbishop of constantinople,
on the
EPISTLES OF ST. PAUL THE APOSTLE
TO the
PHILIPPIANS, COLOSSIANS, AND THESSALONIANS.
The Oxford Translation Revised, with Additional Notes, by
Rev. John A. Broadus, d.d.,
PRESIDENT OF THE SOUTHERN BAPTIST THEOLOGICAL SEMINARY, LOUISVILLE, KY.
# Nicene and Post-Nicene Fathers: Series I/Volume XIII/On Timothy, Titus, and Philemon/On 1 Timothy
## Contents

* Argument
* 1 Timothy 1:1,2
* 1 Timothy 1:5-7
* 1 Timothy 1:12-14
* 1 Timothy 1:15,16
* 1 Timothy 1:18,19
* 1 Timothy 2:1-4
* 1 Timothy 2:2-4
* 1 Timothy 2:8-10
* 1 Timothy 2:11-15
* 1 Timothy 3:1-4
* 1 Timothy 3:8-10
* 1 Timothy 4:1-3
* 1 Timothy 4:11-14
* 1 Timothy 5.8
* 1 Timothy 5:11-15
* 1 Timothy 5:21-23
* 1 Timothy 6:2-7
* 1 Timothy 6:13-16
# Nicene and Post-Nicene Fathers: Series I/Volume XIII/On Timothy, Titus, and Philemon
## Contents

* Title Page
* Preface
* On 1 Timothy
* On 2 Timothy
* On Titus
* On Philemon
# Notes on the State of Virginia (1853)

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
CONTENTS.
| | | Page. |
| 1. Boundaries of Virginia, | 1. Boundaries of Virginia, | 1 |
| 2. Rivers, | 2. Rivers, | 2 |
| 3. Seaports, | 3. Seaports, | 15 |
| 4. Mountains, | 4. Mountains, | 16 |
| 5. Cascades, | 5. Cascades, | 20 |
| 6. Productions, mineral, vegetable and animal, | 6. Productions, mineral, vegetable and animal, | 25 |
| 7. Climate, | 7. Climate, | 80 |
| 8. Population, | 8. Population, | 90 |
| 9. Military force, | 9. Military force, | 96 |
| 10. Marine force, | 10. Marine force, | 98 |
| 11. Aborigines, | 11. Aborigines, | 99 |
| 12. Counties and towns, | 12. Counties and towns, | 116 |
| 13. Constitution, | 13. Constitution, | 117 |
| 14. Laws, | 14. Laws, | 140 |
| 15. Colleges, buildings and roads, | 15. Colleges, buildings and roads, | 161 |
| 16. Proceedings as to Tories, | 16. Proceedings as to Tories, | 166 |
| 17. Religion, | 17. Religion, | 168 |
| 18. Manners, | 18. Manners, | 173 |
| 19. Manufactures, | 19. Manufactures, | 175 |
| 20. Subjects of commerce, | 20. Subjects of commerce, | 177 |
| 21. Weights, measures and money, | 21. Weights, measures and money, | 182 |
| 22. Public revenue and expenses, | 22. Public revenue and expenses, | 186 |
| 23. Histories, memorials and State papers, | 23. Histories, memorials and State papers, | 192 |
| Appendix, No. I. | Appendix, No. I. | 213 |
| Appendix, No. II. | Appendix, No. II. | 225 |
| Appendix, No. III. | Appendix, No. III. | 238 |
| Appendix, No. IV. | Papers relative to the murder of Logan's family, | 240 |
| | Translations of notes, | 270 |
| | Plates and Topographical Analysis. |
# Nicene and Post-Nicene Fathers: Series II/Volume V/Dogmatic Treatises/Against Eunomius/Book II
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
# On the Sublime and Beautiful/Part II/Chapter 7

ALL general privations are great, because they are all terrible; Vacuity, Darkness, Solitude, and Silence. With what a fire of imagination, yet with what severity of judgment, has Virgil amassed all these circumstances, where he knows that all the images of a tremendous dignity ought to be united, at the mouth of hell! where, before he unlocks the secrets of the great deep, he seems to be seized with a religious horror, and to retire astonished at the boldness of his own designs: Dii, quibus imperium est animarum, umbræque&#151;silentes! Et Chaos, et Phlegethon, loca nocte silentia late, Sit mihi fas audita loqui; sit, numine vestro, Pandere res alta terra et caligine mersas. Ibant obscuri, sola sub nocte, per umbram, Perque domos Ditis vacuas, et inania regna.
Ye subterraneous gods, whose awful sway The gliding ghosts and silent shades obey; O Chaos hoar! and Phlegethon profound! Whose solemn empire stretches wide around; Give me, ye great, tremendous powers, to tell Of scenes and wonders in the depth of hell: Give me your mighty secrets to display From those black realms of darkness to the day.&#151;PITT.
Obscure they went through dreary shades that led Along the waste dominions of the dead.&#151;DRYDEN.
# On the Sublime and Beautiful/Part II/Chapter 9

ANOTHER source of the sublime is infinity; if it does not rather belong to the last. Infinity has a tendency to fill the mind with that sort of delightful horror, which is the most genuine effect and truest test of the sublime. There are scarce any things which can become the objects of our senses, that are really and in their own nature infinite. But the eye not being able to perceive the bounds of many things, they seem to be infinite, and they produce the same effects as if they were really so. We are deceived in the like manner, if the parts of some large object are so continued to any indefinite number, that the imagination meets no check which may hinder its extending them at pleasure.
Whenever we repeat any idea frequently, the mind, by a sort of mechanism, repeats it long after the first cause has ceased to operate. After whirling about, when we sit down, the objects about us still seem to whirl. After a long succession of noises, as the fall of waters, or the beating of forge-hammers, the hammers beat and the water roars in the imagination long after the first sounds have ceased to affect it; and they die away at last by gradations which are scarcely perceptible. If you hold up a straight pole, with your eye to one end, it will seem extended to a length almost incredible. Place a number of uniform and equi-distant marks on this pole, they will cause the same deception, and seem multiplied without end. The senses, strongly affected in some one manner, cannot quickly change their tenor, or adapt themselves to other things; but they continue in their old channel until the strength of the first mover decays. This is the reason of an appearance very frequent in madmen; that they remain whole days and nights, sometimes whole years, in the constant repetition of some remark, some complaint, or song; which having struck powerfully on their disordered imagination in the beginning of their phrensy, every repetition reinforces it with new strength; and the hurry of their spirits, unrestrained by the curb of reason, continues it to the end of their lives.

## Notes

* ↑ Part IV. sect. 12.
* ↑ Part IV. sect. 14.
# On the Sublime and Beautiful/Part III

* Chapter 1: Of Beauty
* Chapter 2: Proportion not the Cause of Beauty in Vegetables
* Chapter 3: Proportion not the Cause of Beauty in Animals
* Chapter 4: Proportion not the Cause of Beauty in the Human Species
* Chapter 5: Proportion Further Considered
* Chapter 6: Fitness not the Cause of Beauty
* Chapter 7: The Real Effects of Fitness
* Chapter 8: The Recapitulation
* Chapter 9: Perfection not the Cause of Beauty
* Chapter 10: How Far the Idea of Beauty May be Applied to the Qualities of the Mind
* Chapter 11: How Far the Idea of Beauty May be Applied to Virtue
* Chapter 12: The Real Cause of Beauty
* Chapter 13: Beautiful Objects Small
* Chapter 14: Smoothness
* Chapter 15: Gradual Variation
* Chapter 16: Delicacy
* Chapter 17: Beauty in Colour
* Chapter 18: Recapitulation
* Chapter 19: The Physiognomy
* Chapter 20: The Eye
* Chapter 21: Ugliness
* Chapter 22: Grace
* Chapter 23: Elegance and Speciousness
* Chapter 24: The Beautiful in Feeling
* Chapter 25: The Beautiful in Sounds
* Chapter 26: Taste and Smell
* Chapter 27: The Sublime and Beautiful Compared
# On the Sublime and Beautiful/Part II/Chapter 23

OF feeling, little more can be said than that the idea of bodily pain, in all the modes and degrees of labour, pain, anguish, torment, is productive of the sublime,; and nothing else in this sense can produce it. I need not give here any fresh instances, as those given in the former sections abundantly illustrate a remark that, in reality, wants only an attention to nature, to be made by everybody.
Having thus run through the causes of the sublime with reference to all the senses, my first observation (sect. 7) will be found very nearly true; that the sublime is an idea belonging to self-preservation; that it is therefore one of the most affecting we have; that its strongest emotion is an emotion distress; and that no pleasure from a positive cause belongs to it. Numberless examples, besides those mentioned, might be brought in support of these truths, and many perhaps useful consequences drawn from them- Sed fugit interea, fugit irrevocabile tempus, Singula dum capti circumvectamur amore.

## Notes

* ↑ Vide Part I. sect. 6.