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  1 1 |   judges it to be the duty of a good conscience to speak ill
  2 2 |      the Lord as a being who is good, nay, very good, who must
  3 2 |    being who is good, nay, very good, who must will to make things
  4 2 |     must will to make things as good and excellent as He is Himself;
  5 2 |     make anything which was not good, nay, very good itself.
  6 2 |         was not good, nay, very good itself. Therefore all things
  7 2 |         ought to have been made good and excellent by Him, after
  8 9 |    first have converted it into good as its Lord and the good
  9 9 |        good as its Lord and the good God that so He might have
 10 9 |         that so He might have a good thing to make use of, instead
 11 9 |      one. But being undoubtedly good, only not the Lord withal,
 12 10|      had been the perfection of good, would it not have been
 13 10|    property of another, however good, (to effect His purpose
 14 10|       another and that even not good. Was He then, asks (Hermogenes),
 15 10|        of another God supremely good, on the ground of their
 16 10|       world, although, as being good, and the enemy of evil,
 17 10|        As if what He willed was good, and at the same time what
 18 10|        He also proclaimed to be good by permitting it to exist.
 19 10|       By bearing with evil as a good instead of rather extirpating
 20 11|   eternal as God is the highest good, whereby also He alone is
 21 11|        whereby also He alone is good as being eternal, and therefore
 22 11|    being eternal, and therefore good as being God, how can evil
 23 11|      believed to be the highest good? Else if that which is eternal
 24 12|         as we believe God to be good, even very good, in like
 25 12|       God to be good, even very good, in like manner by nature.
 26 12|  immoveable and unchangeable in good in the case of God. Because,
 27 12|   admits of change from evil to good in Matter, it can be changed
 28 12|          it can be changed from good to evil in God. Here some
 29 12|     though it be nay, very evil good things have been created,
 30 12|        been created, nay, "very good" ones: "And God saw that
 31 12|      And God saw that they were good, and God blessed them" because,
 32 13| HERMOGENES THAT MATTER HAS SOME GOOD IN IT. ITS ABSURDITY.~Here
 33 13|         How creatures were made good out of it," which were formed
 34 13|      occurs the seed of what is good, nay, very good, in that
 35 13|         what is good, nay, very good, in that which is evil,
 36 13|        nay, very evil? Surely a good tree does not produce evil
 37 13|      there is no God who is not good; nor does an evil tree yield
 38 13|         does an evil tree yield good fruit, since there is not
 39 13|      that there is some germ of good in it, then there will be
 40 13|         a double nature, partly good and partly evil; and again
 41 13|  whether, in a subject which is good and evil, there could possibly
 42 13| qualities so utterly diverse as good and evil have been able
 43 13|       no longer will absolutely good things be imputable to God,
 44 13|       God neither gratitude for good things, nor grudge for evil
 45 14|      led Him to the creation of good creatures, as having detected
 46 14|        having detected what was good in matter although this,
 47 14| unwillingly, no doubt, as being good; of necessity, too, as being
 48 14|         that matter had nothing good in it, but that the Lord
 49 14|      the Lord produced whatever good He did produce of His own
 50 14|       First, since there was no good at all in Matter, it is
 51 14|        Matter, it is clear that good was not made of Matter,
 52 14|        not possess it. Next, if good was not made of Matter,
 53 15|         S FLOUNDERINGS.~Now, if good was neither produced out
 54 15|      god, it will be found that good was created out of nothing,
 55 15|       Matter nor of God. And if good was formed out of nothing,
 56 15|      out of nothing. Or else if good proceeded from evil matter,
 57 15|     regard to the source whence good derived its existence, Hermogenes
 58 15|     still it is necessary that (good) should proceed from some
 59 15|         His duty to produce all good things out of Matter, or
 60 15|        out of Matter, or rather good things simply, by His identical
 61 15|        not only not produce all good things, but even (some)
 62 15|       that all things should be good, if being desirous of that
 63 15|     reason that, after creating good things, as if Himself good,
 64 15|      good things, as if Himself good, He should have also produced
 65 15|     being alone acknowledged as good from His good, and at the
 66 15|   acknowledged as good from His good, and at the same time to
 67 15|       evil from (created) evil? Good would have flourished much
 68 15|         to impart lustre to the good, which must be understood
 69 16|       as my position, that both good and evil must be ascribed
 70 16|         evil; but God, as being good, cannot be the author of
 71 16| evidently be the very mother of good, but inasmuch as Matter
 72 16|         cannot be the mother of good. But if both one and the
 73 16|    allied to evil as well as to good. Matter, however, ought
 74 16|         that is to say, let the good be God's, and the evil belong
 75 16|         nor, on the other hand, good to Matter. And God, moreover,
 76 16|        moreover, by making both good things and evil things out
 77 18|        may not be introduced by good, the stronger by the weak,
 78 19|    before all things else, with good reason does the Scripture
 79 25|         And God saw that it was good;" while the former, according
 80 33|   Scriptures, and fails to make good its case. The conclusion
 81 37|        of it that it is neither good nor evil; and you say, whilst
 82 37|        same strain: "If it were good, seeing that it had ever
 83 37|     extent of this ambiguity of good and evil touching Matter,
 84 37|  certain that Matter was either good or bad, or in some third
 85 37| declared that Matter is neither good nor evil; because you imply
 86 37|       when you say, "If it were good, it would not require to
 87 37|     seem to intimate that it is good. And so you attribute to
 88 37|       to it a close relation to good and evil, although you declared
 89 37|         you declared it neither good nor evil. With a view, however,
 90 37|       If Matter had always been good, why should it not have
 91 37|      better? Does that which is good never desire, never wish,
 92 37|    advance, so as to change its good for a better? And in like
 93 41|       THE MATERIAL QUALITIES OF GOOD AND EVIL.~I come back to
 94 41|     represent Matter as neither good nor evil, you say: "Matter,
 95 41|     very great degree either to good or to evil." Now if it had
 96 41|       of its own accord between good and evil, but yet not prone
 97 41|         was not prone either to good or to evil, it would still,
 98 41|       course, oscillate between good and evil; so that from this
 99 41|          while prone to neither good nor evil, since it had no
100 41|        you, in fact, place both good and evil in a local habitation,
101 41|      not to the places in which good and evil were. But when
102 41|     when you assign locality to good and evil, you make them
103 41|     when Matter inclined not to good and evil, it was as corporeal
104 41|      when you will have it that good and evil are substances.
105 43|         MATTER BEING CHANGED TO GOOD.~On the subject of motion
106 43|        as it was transformed to good, it was of course transformed