Chapter

 1 3 |      preference to continence. "Good," he says, "(it is) for
 2 3 |      for nothing is contrary to good except evil. And accordingly (
 3 3 |     permitted is not absolutely good. For what is absolutely
 4 3 |          For what is absolutely good is not permitted, but needs
 5 3 |    indulgence is not absolutely good. Finally, when he says, "
 6 3 |     than to burn," what sort of good must that be understood
 7 3 |  compared to a thing very bad? "Good" is that which keeps this
 8 3 |       but even--with some other good: so that, even if it be
 9 3 |         overshadowed by another good, it nevertheless remains
10 3 |      possession of) the name of good. If, on the other hand,
11 3 |         obliges it to be called good; it is not so much "good"
12 3 |        good; it is not so much "good" as a species of inferior
13 3 |        is driven to the name of good. Take away, in Short, the
14 3 |        while not "better," not "good" either, the condition being
15 3 |    obliges it to be considered "good." Better it is to lose one
16 3 |          because it is not even good. What, now, if he accommodatingly
17 4 |     itself, He said, "It is not good for the man that he be alone;
18 11|      does not antecedently hold good in the case of laics, from
19 11|         things) which ye write; good it is for a man not to touch
20 11|      and were told) that "it is good for a man if he so remain
21 12|      irreprehensible, sober, of good morals, orderly, hospitable,
22 12| discipline,"--no, nor "courting good renown even from strangers."
23 14|     each is accounted a mark of good discipline: one under the
24 14|          I have set before thee good and evil." Choose that which
25 14|     evil." Choose that which is good: if you cannot, because