Chapter

 1 1 |         both unborn and unmade, having no beginning at all nor
 2 3 |     merely on the ground of His having always been God. For He
 3 3 |      Lord, from the time of His having something of which He might
 4 3 |     have been free, when by not having a beginning it had not an
 5 4 |      virtue of its privilege of having neither beginning nor end?
 6 5 | belonging to God; since, by not having total (divinity), it cannot
 7 7 |      acknowledge God, insist on having other deities below Him.
 8 9 |   ground, of course, of His not having Himself made it. Evil then,
 9 9 |       the permitter thereof, as having dominion over it. If indeed
10 10|         He was Himself evil, as having favoured evil; and thus
11 11|         for him and his angels" having been first "cast into the
12 11|     beginning, by virtue of its having also an end. For whatever
13 14|  creation of good creatures, as having detected what was good in
14 14|      that He produces this too, having nothing else that He can
15 15|         very possibility of its having been derived. Now if evil
16 17|         other way sole, than as having nothing else (co-existent)
17 18|      patiently enough submit to having that preferred before Him
18 21|       to have the appearance of having certainly been made of something,
19 25|      which it was created. Now, having become a different thing,
20 28|       imperfect was not "void." Having no beginning, because it
21 29|       He might thus prevent His having made it in vain, by rendering
22 31|      which are not described as having been made, appertain to
23 32|         any intimation of their having been made, we shall perhaps
24 37|   another passage you will deny having made such an admission.~
25 39| estimated by the same eternity, having neither beginning nor end,
26 42|         order by Matter, by His having Himself something in common
27 42|   attribute of Deity both alike having free and eternal motion.