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  1 2 |          that things which are even evil were made by Him: not, of
  2 9 |            that although Matter was evil, He yet endured to make
  3 9 |           endured to make use of an evil substance, owing, of course,
  4 9 |          Matter which He knew to be evil, He would first have converted
  5 9 |             having Himself made it. Evil then, on your terms, must
  6 9 |          will not say the Author of evil, because He did not form
  7 9 |             to God at all, as being evil, it follows, that when He
  8 9 |          with a substance which was evil?~
  9 10|            MAKING HIM THE AUTHOR OF EVIL.~Even if Matter had been
 10 10|       things out of nothing,that so evil things themselves might
 11 10|         Creator to be the author of evil, or else they set up Matter
 12 10|          order that they may derive evil from Matter, not from the
 13 10|         even of being the author of evil, whosoever he is that I
 14 10|             but still has permitted evil to be made by some author
 15 10|  distinction concerning the mode of evil, that even he has effected
 16 10|           any rate the conniver at, evil, inasmuch as He, with all
 17 10|           extreme goodness, endured evil in Matter before He created
 18 10|        being good, and the enemy of evil, He ought to have corrected
 19 10|           unwilling, He was Himself evil, as having favoured evil;
 20 10|            evil, as having favoured evil; and thus He now opens Himself
 21 10|            Himself to the charge of evil, because even if He did
 22 10|      refused to be the Maker of was evil. What He judged to be evil
 23 10|          evil. What He judged to be evil by not creating it, He also
 24 10|           to exist. By bearing with evil as a good instead of rather
 25 10|            either be the servant of evil or the friend thereof, since
 26 10|         since He held converse with evil in Matter nay, more, effected
 27 10|       effected His works out of the evil thereof.~
 28 11|             GREAT EFFORTS TO REMOVE EVIL FROM GOD TO MATTER. HOW
 29 11|          persuade us that Matter is evil? For it will be impossible
 30 11|            for him not to call that evil to which he imputes evil.
 31 11|            evil to which he imputes evil. Now we lay down this principle,
 32 11|             that we now affirm that evil is not even compatible with
 33 11|          good as being God, how can evil be inherent in Matter, which (
 34 11|         prove to be also capable of evil, this (evil) will be able
 35 11|         also capable of evil, this (evil) will be able to be also
 36 11|           been so anxious to remove evil from God; since evil must
 37 11|         remove evil from God; since evil must be compatible with
 38 11|            is eternal can be deemed evil, the evil must prove to
 39 11|             can be deemed evil, the evil must prove to be invincible
 40 11|         that we labour "to put away evil from the midst of us;" in
 41 11|            there is to be an end of evil, when the chief thereof,
 42 11|        delivered the creature" from evil, which had been "made subject
 43 11|             as being the workers of evil, if in this way an end is
 44 11|           an end is compatible with evil, it must follow of necessary
 45 11|           are set to the account of evil, have a compatibility with
 46 11| compatibility with the condition of evil.~
 47 12|             us suppose Matter to be evil, nay, very evil, by nature
 48 12|        Matter to be evil, nay, very evil, by nature of course, just
 49 12|            as persistently fixed in evil in the case of Matter, as
 50 12|        nature admits of change from evil to good in Matter, it can
 51 12|             be changed from good to evil in God. Here some man will
 52 12|         censure, because out of it, evil though it be nay, very evil
 53 12|         evil though it be nay, very evil good things have been created,
 54 12|     certainly not because they were evil, or very evil. Change is
 55 12|             they were evil, or very evil. Change is therefore admissible
 56 13|         very good, in that which is evil, nay, very evil? Surely
 57 13|            which is evil, nay, very evil? Surely a good tree does
 58 13|          good tree does not produce evil fruit, since there is no
 59 13|            is not good; nor does an evil tree yield good fruit, since
 60 13|          Matter except what is very evil. Or if we were to grant
 61 13|             is to say, one which is evil throughout; but instead
 62 13|              partly good and partly evil; and again the question
 63 13|           subject which is good and evil, there could possibly have
 64 13|         utterly diverse as good and evil have been able to unite
 65 13|           imputable to God, just as evil things are not ascribed
 66 13|         good things, nor grudge for evil ones, because He has produced
 67 14|          any rate, when He produces evil likewise out of the same (
 68 14|           effect creation out of an evil stock unwillingly, no doubt,
 69 14|            thought, that He created evil things of necessity, or
 70 14|            making God the Author of evil things; because, since He
 71 14|         free, even as the Author of evil, than that He is a slave.
 72 15|             since it was not in it, evil as it was, nor out of God,
 73 15|             out of nothing, why not evil too? Nay, if anything was
 74 15|         else if good proceeded from evil matter, since it issued
 75 15|         having been derived. Now if evil be denied to be of nothing
 76 15|           regarded as the Author of evil; because, whereas it had
 77 15|             things, but even (some) evil things of course, either
 78 15|             either willing that the evil should exist if He was able
 79 15|          proved to be the Author of evil. Else what was the reason
 80 15|           should have also produced evil things, as if He failed
 81 15|            Matter also by producing evil likewise, in order to secure
 82 15|            Matter being regarded as evil from (created) evil? Good
 83 15|     regarded as evil from (created) evil? Good would have flourished
 84 15|           flourished much better if evil had not blown upon it. For
 85 15|            persons who contend that evil things were necessary to
 86 15|        ground for the production of evil; but if some other reason
 87 15|         being thought the author of evil, which now excuses the existence
 88 15|            excuses the existence of evil things, when He produces
 89 15|           into the reason itself of evil, or distinguishing how they
 90 16|        position, that both good and evil must be ascribed either
 91 16|     evidently will be the author of evil; but God, as being good,
 92 16|             cannot be the author of evil. Again, if both are ascribed
 93 16|        inasmuch as Matter is wholly evil, it cannot be the mother
 94 16|            on equal terms allied to evil as well as to good. Matter,
 95 16|          the good be God's, and the evil belong to Matter then, on
 96 16|       Matter then, on the one hand, evil must not be ascribed to
 97 16|         making both good things and evil things out of Matter, creates
 98 16|             cannot be the author of evil, in what way soever He created
 99 16|          what way soever He created evil out of Matter, whether it
100 16|        however, He is the author of evil, who was the actual Creator,
101 16|         shows Himself the author of evil, although Matter has been
102 16|         seeming to be the author of evil. Matter being therefore
103 16|             out of nothing. Whether evil things were amongst them
104 16|        shall be made clear what are evil things, and whether those
105 16|            whether those things are evil which you at present deem
106 16|          have even willed to create evil of Himself, than that He
107 17|        which He must have made even evil things suitably to the nature
108 18|            this principle, then, if evil is indeed unbegotten, whilst
109 18|            I am not quite sure that evil may not be introduced by
110 37|         that it is neither good nor evil; and you say, whilst arguing
111 37|           God; if it were naturally evil, it would not have admitted
112 37|          this ambiguity of good and evil touching Matter, I will
113 37|          Matter is neither good nor evil; because you imply that
114 37|        because you imply that it is evil when you say, "If it were
115 37|          add, "If it were naturally evil, it would not admit of any
116 37|          close relation to good and evil, although you declared it
117 37|        declared it neither good nor evil. With a view, however, to
118 37|           Matter had been by nature evil, why might it not have been
119 37|            that Matter is by nature evil, yet in another passage
120 41|      MATERIAL QUALITIES OF GOOD AND EVIL.~I come back to the point
121 41|          Matter as neither good nor evil, you say: "Matter, which
122 41|         degree either to good or to evil." Now if it had this equable
123 41|             accord between good and evil, but yet not prone or tending
124 41|          prone either to good or to evil, it would still, of course,
125 41|          oscillate between good and evil; so that from this circumstance
126 41|           prone to neither good nor evil, since it had no natural
127 41|           fact, place both good and evil in a local habitation, when
128 41|            places in which good and evil were. But when you assign
129 41|         assign locality to good and evil, you make them corporeal
130 41|            inclined not to good and evil, it was as corporeal or
131 41|          will have it that good and evil are substances. For you
132 43|          AND REFUTED RESPECTING THE EVIL IN MATTER BEING CHANGED
133 43|            If Matter were naturally evil, it would not have admitted
134 43|            Matter was not by nature evil, and that its nature was
135 43|             course transformed from evil; and if by God's setting
136 43|          relinquished the nature of evil, it follows that its nature
137 43|             end; now its nature was evil before the adjustment, but