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| Alphabetical [« »] gold 17 golden 21 gone 14 good 398 goodness 22 goods 66 goods- 1 | Frequency [« »] 414 virtue 405 life 402 gods 398 good 393 might 380 an 372 can | Lucius Caecilius Firmianus Lactantius The divine institutes IntraText - Concordances good |
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1 I, pref| the reward of the greatest good was contained in it. But
2 I, pref| deceived by the appearance of good things, they embrace evils
3 I, 1 | sufficiently suitable guides to a good life, I would both follow
4 I, 11 | victor received it as a good token, and placed it under
5 I, 15 | a god, because it seemed good to the shepherds, though
6 I, 18 | a divine or even a human good, when it has been assigned
7 I, 19 | since they were not even good men, and during their life
8 I, 20 | or vines, might produce a good and abundant blossom. The
9 I, 20 | adhere to those which are good, and have greater influence
10 I, 20 | the principal and chief good. When their city was occupied
11 I, 21 | ignorance of those which are good. And yet it is plain that
12 I, 21 | celebrated with words of good omen (as the Greeks term
13 I, 21 | celebration of the solemnities a good word shall have escaped
14 I, 22 | secret, and call her the Good Goddess. And Sextus Claudius,
15 I, 23 | who, through ignorance of good things, wander in uncertainty.
16 II, 3 | speech should fail you in so good a cause, when you have often
17 II, 3 | glorious to die on account of good words than on account of
18 II, 4 | ungrateful to refuse to receive good things, when offered voluntarily
19 II, 4 | victorious. Moreover, his usual good fortune also followed him;
20 II, 9 | poison, and passed from good to evil; and at his own
21 II, 9 | Father. This being, who from good became evil by his own act,
22 II, 10 | as evil things are from good, and vices from virtues.
23 II, 13 | placed the knowledge of good and evil. Then the accuser,
24 II, 13 | obtained the knowledge of good and evil, he began to be
25 II, 13 | receive the knowledge of good and evil." Thus the life
26 II, 15 | according to the will of Zeus, Good, living on the earth, the
27 II, 16 | evil; for the one and only good thing among men is piety."
28 II, 18 | may be at variance with good; that vices may be opposed
29 III, 7 | PHILOSOPHY, AND THE CHIEF GOOD.~Let us now pass to the
30 III, 7 | Epicurus deems that the chief good consists in pleasure of
31 III, 7 | Hieronymus placed the chief good in the absence of pain;
32 III, 7 | and fortune. The chief good of Herillus is knowledge;
33 III, 7 | Aristotle placed the chief good in integrity and virtue.
34 III, 8 | VIII. OF THE CHIEF GOOD, AND THE PLEASURES OF THE
35 III, 8 | is the true and highest good of man; but before I begin
36 III, 8 | the duty of man, the chief good of the chief animal ought
37 III, 8 | generation, is indeed a natural good; but still it is not the
38 III, 8 | of the mind is the chief good, since that, whether it
39 III, 8 | give, but that the chief good is bodily pleasure?--that
40 III, 8 | absence of pain as the chief good, is not indeed the part
41 III, 8 | to esteem that the chief good which the physician is able
42 III, 8 | order that we may enjoy good; and that, too, severely
43 III, 8 | is without that which is good; whereas we used to regard
44 III, 8 | absence of pain was the chief good. For, besides the fact that
45 III, 8 | bestow upon himself that good, towards the obtaining of
46 III, 8 | than wish? But the chief good cannot make any one happy,
47 III, 8 | a contradictory kind of good; since he who is abandoned
48 III, 8 | destitute of pleasure. The chief good of the Peripatetics may
49 III, 8 | Thus, by introducing a good which is not within the
50 III, 8 | dreams of virtue. The chief good, he says, is to live in
51 III, 8 | definition of the chief good, because there is no animal
52 III, 8 | made knowledge the chief good, gave something peculiar
53 III, 8 | therefore, is not the chief good which is not sought for
54 III, 8 | knowledge to be the chief good, or those very things which
55 III, 8 | knowledge is not the chief good. Moreover, it is no slight
56 III, 8 | remains that the knowledge of good and evil things is the chief
57 III, 8 | evil things is the chief good. Why, then, did he call
58 III, 8 | call knowledge the chief good more than wisdom, when both
59 III, 8 | yet said that the chief good is wisdom, though this might
60 III, 8 | undertaking of that which is good and avoiding that which
61 III, 8 | discussed the nature of good and evil things, yet from
62 III, 8 | virtue itself to be the chief good, and Marcus Tullius was
63 III, 8 | itself is not the chief good, but it is the contriver
64 III, 8 | and mother of the chief good; for this cannot be attained
65 III, 8 | arrive at that distinguished good, or that it is reached only
66 III, 8 | it cannot be the chief good. For why should we torment
67 III, 8 | to a common and moderate good except by labour, since
68 III, 8 | except by labour, since good things are by their nature
69 III, 8 | attainment of the greatest good. And if this is most true,
70 III, 8 | which is called the chief good; but this is incongruous
71 III, 8 | by means of itself. If no good can be reached unless by
72 III, 8 | labours. Therefore the chief good cannot be that by which
73 III, 8 | they fixed for themselves a good which it self stood in need
74 III, 8 | self stood in need of a good. From these Aristotle was
75 III, 8 | with honour was the chief good; as though it were possible
76 III, 8 | departure from what is right and good, because it is not in our
77 III, 8 | itself a peculiar and lasting good, it ought to stand in need
78 III, 8 | remain stedfast. And thus no good is to be hoped by it from
79 III, 9 | IX. OF THE CHIEF GOOD, AND THE WORSHIP OF THE
80 III, 9 | I now come to the chief good of true wisdom, the nature
81 III, 9 | what was fixed as the chief good for man. Anaxagoras, when
82 III, 9 | and preserve justice by good works. But he, as a man
83 III, 10 | GOD.~Therefore the chief good of man is in religion only;
84 III, 10 | peculiar and surpassing good, which is distinct from
85 III, 11 | RELIGION, WISDOM, AND THE CHIEF GOOD.~It is agreed upon, therefore,
86 III, 11 | dwelling-place of the chief good. For they might have sought
87 III, 11 | manner. Whatever the greatest good is, it must be an object
88 III, 11 | pleasure is not the chief good; but it is not even a good.
89 III, 11 | good; but it is not even a good. What shall we say of riches?
90 III, 11 | not constitute the chief good: for all cannot reign, but
91 III, 11 | capable of attaining the chief good. Let us therefore seek something
92 III, 11 | denied that virtue is a good, and undoubtedly a good
93 III, 11 | good, and undoubtedly a good for all men. But if it cannot
94 III, 11 | assuredly is not the chief good. Let us seek something else.
95 III, 11 | which is admitted to be good and honourable should be
96 III, 11 | necessity produce some great good. But what shall we say that
97 III, 11 | visited with evil. But the good which arises from it ought
98 III, 11 | cannot appear to be the chief good in any other way than if
99 III, 12 | necessarily produce some great good from itself, because labours,
100 III, 12 | else but immortality. With good reason, therefore, did Euclid,
101 III, 12 | that that was the chief good which was unvarying and
102 III, 12 | the nature of the chief good, although he did not explain
103 III, 12 | taught them in what the chief good consisted. But this present
104 III, 12 | belongs to him. The chief good, therefore, is found to
105 III, 12 | animals, is considered a great good, it is manifest that it
106 III, 12 | a very great and perfect good if it is without an end
107 III, 12 | excellent and surpassing good, on account of which we
108 III, 12 | may believe that our chief good is in the highest place.
109 III, 12 | knowledge or virtue as the chief good, have kept the way of truth,
110 III, 12 | and from virtue the chief good is produced. Therefore a
111 III, 12 | did not seek the highest good in the highest place, but
112 III, 12 | have assigned the chief good, not to the body, but to
113 III, 12 | not attain to the highest good; for whatever looks to the
114 III, 12 | to happiness. The chief good therefore which makes men
115 III, 13 | immortality is the chief good, we should prove this also,
116 III, 13 | did not grasp the chief good, for the sake of gaining
117 III, 13 | to and tends to promote a good and happy life? Or if any
118 III, 15 | or the art of passing a good life. We shall not err in
119 III, 15 | if anything is true and good, it cannot be perfect unless
120 III, 15 | but philosophers would be good, and all those who had not
121 III, 15 | persons who are or have been good without any learning, but
122 III, 15 | things; nor will he abandon good morals, but will adapt them
123 III, 15 | wisdom, to be imitated by good men! Would you, in truth,
124 III, 15 | bodily pleasure was the chief good. Which pernicious and shameful
125 III, 16 | THE PHILOSOPHERS WHO GIVE GOOD INSTRUCTIONS LIVE BADLY,
126 III, 16 | of the citizens either by good laws or wholesome counsels,
127 III, 16 | it is right to make men good rather than to give precepts
128 III, 16 | disobedience? Moreover, it is a good thing to give right and
129 III, 17 | has. Epicurus saw that the good are always subject to adversities,
130 III, 17 | of the foolish man to do good; because, as he is not excited
131 III, 17 | will neither think that any good tiring ought to be done,
132 III, 17 | pleasure is the greatest good; that there is no society
133 III, 18 | though you deserved anything good, who are ignorant of your
134 III, 19 | UNBELIEVING MANNER; AND THAT A GOOD OR AN EVIL DEATH MUST BE
135 III, 19 | ask me whether death is a good or an evil, I shall reply
136 III, 19 | For as life itself is a good if it is passed virtuously,
137 III, 19 | either desire death as a good, or flee from life as an
138 III, 19 | life; and so that the first good is not to be born, that
139 III, 19 | which causes anything to be good or bad. In the next place,
140 III, 19 | because he was born with a good capacity, and capable of
141 III, 20 | temple of Vesta, or the Good Goddess, or Ceres. And these
142 III, 25 | enjoy that which is a public good; being as envious as if
143 III, 28 | from what source things good and evil happen to them.
144 III, 29 | fortune which gives to men good and evil things. For they
145 III, 29 | more unfavourable to the good; why she plots, afflicts,
146 III, 29 | who is unfriendly to the good, and the enemy of righteousness,
147 III, 30 | that he may gain that chief good to which he was born. Having
148 IV, 1 | men did not seek the chief good in heaven, but on earth.
149 IV, 1 | turning away from the chief good, which is blessed and everlasting
150 IV, 1 | are in agreement with that good, and which are equally immortal,
151 IV, 4 | kingdom, that is, the chief good, which they especially seek;
152 IV, 6 | beautiful, and most full of all good things; and He hallowed
153 IV, 7 | is the will of the divine good which produced God, whose
154 IV, 8 | voice and will of God. With good reason, therefore, is He
155 IV, 8 | hath given utterance to a good word; I speak of my doings
156 IV, 16 | heavenly, and perpetual good, because it is neither given
157 IV, 17 | Sabbath, but laboured for the good s of men; that He abolished
158 IV, 22 | actually was. And although with good judges either testimonies
159 IV, 23 | things which are enjoined are good, if they place the life
160 IV, 26 | guilty, not knowing what was good; and estranged from the
161 V, 3 | which are reckoned among good things, and since they not
162 V, 3 | endeavour to deserve the good opinions of men? Why, in
163 V, 5 | since the storehouses of the good liberally lay open to all.
164 V, 5 | men lost the knowledge of good and evil. Thus the common
165 V, 7 | this distinction between good and evil things, that we
166 V, 7 | evil the quality of the good, and also the quality of
167 V, 7 | quality of the evil from the good; nor can the nature of the
168 V, 8 | very easy for them to be good if they wish? Why do you
169 V, 8 | to the times. Be just and good, and the justice which you
170 V, 8 | ignorance of what is right and good. And this, indeed, Cicero
171 V, 9 | just, because they perform good and just actions; whereas,
172 V, 9 | presence of the just and good? Or is it rather from both
173 V, 9 | should any be unseasonably good, who, when the public morals
174 V, 9 | either say or do against the good. For they are not of our
175 V, 9 | to pretend that he is a good man, to lie in wait, as
176 V, 9 | but that which is just and good, they might, if they had
177 V, 9 | that they who do what is good are pious, and that they
178 V, 10 | Why should I say that~"The good AEneas owned their plea,"~
179 V, 10 | religious and naturally good, they are believed to deserve
180 V, 10 | worshippers of the gods cannot be good and just. For how shall
181 V, 10 | although they were naturally good, would be trained to injustice
182 V, 12 | AND OF THE ESTIMATION OF A GOOD OR BAD CITIZEN.~What would
183 V, 12 | have your permission to do good with you; for this is our
184 V, 12 | error as to regard that good man as wicked, vicious,
185 V, 12 | of all the citizens, that good man should be harassed,
186 V, 12 | condemns, and puts to death good and righteous men, as though
187 V, 12 | prefer to be bad if he had a good reputation, than to be good
188 V, 12 | good reputation, than to be good with a bad reputation. But
189 V, 12 | does the character of our good man depend upon the errors
190 V, 15 | excellent, but he who has been good and innocent; no one is
191 V, 16 | on this account the true good was not discovered by philosophers,
192 V, 16 | them more conspicuous by good works. For men are rich,
193 V, 16 | considered evil are esteemed good in heaven."~
194 V, 17 | came to particulars. "If a good man," he says, "has a runaway
195 V, 17 | shall give it out, he is good indeed, because he will
196 V, 17 | that he who is just and good is foolish, and that he
197 V, 18 | effected something, if their good endeavours, their eloquence,
198 V, 18 | justice, which is the chief good of man, on this account
199 V, 18 | them not as fools, but as good and wise men. Therefore
200 V, 18 | with that which is just and good, and therefore always errs.
201 V, 18 | ignorance of what is right and good. Therefore he is not a fool
202 V, 18 | who has the knowledge of good and evil, abstains from
203 V, 18 | purpose of doing that which is good and right, or for the abstaining
204 V, 18 | because it is the duty of a good man to correct the errors
205 V, 20 | wish to recall them to a good mind. Do they then strive
206 V, 20 | preserve their faith, but a good one in executioners. Is
207 V, 20 | and change the names of good and evil? Why, therefore,
208 V, 20 | impudence to give to the good the name of evil, to the
209 V, 20 | justice with cruelty. But with good reason they do not venture
210 V, 20 | endurance; not by guilt, but by good faith: for the former; belong
211 V, 20 | necessary for that which is good to have place in religion,
212 V, 20 | neither able to make men good, nor to be firm and unchangeable.
213 V, 20 | but in this of ours, a good mind, a pure breast, an
214 V, 21 | since they know not what is good. Why, then, do they so cruelly
215 V, 21 | understood how it is not good to worship their gods, since
216 V, 21 | been led to that which is good by good, and not by evil;
217 V, 21 | to that which is good by good, and not by evil; but because
218 V, 21 | its office is destitute of good. But they who destroy religious
219 V, 22 | virtue itself, in which the good of the soul consists.~
220 V, 23 | Why many evils happen to good men, though there is a providence;"
221 V, 23 | But He often chastises the good whom He loves, and by continual
222 V, 23 | desires to know what that good is which is defended even
223 V, 23 | learned; and because these are good they cannot fail to please.
224 VI, 1 | earth, and they estimate good and evil things by the perception
225 VI, 1 | riches to be the greatest good. And if they cannot obtain
226 VI, 1 | they cannot obtain them by good practices, they endeavour
227 VI, 3 | by which he may turn to good conduct, which cannot take
228 VI, 3 | we discuss the subject of good or evil, that which is contrary
229 VI, 3 | accord succeed. The nature of good and evil things is so fixed,
230 VI, 3 | presides over virtues and good qualities, the other condemned
231 VI, 3 | introduce any teacher of a good art, who may recall men
232 VI, 4 | therefore, of virtue and the good, which leads, not, as the
233 VI, 4 | are esteemed on earth as good things--I mean wealth, honour,
234 VI, 4 | it is difficult for the good to attain to their wishes,
235 VI, 4 | which he has shown both good and evil things, but in
236 VI, 4 | goods. Since, therefore, good and evil things are set
237 VI, 5 | honourable,~What things are good, and what are evil.~What
238 VI, 5 | other hand, the defender of good men and manners;~To esteem
239 VI, 5 | is virtue to know what is good and evil, what is base,
240 VI, 5 | spoken of that which is good and evil; for nothing can
241 VI, 5 | honourable which is not also good, and nothing useless and
242 VI, 5 | will of doing that which is good. As, therefore, in undertaking
243 VI, 5 | who sin perceive what is good and evil, though not perfectly;
244 VI, 5 | But though the nature of good and evil does not escape
245 VI, 5 | Therefore that the knowledge of good and evil is one thing, and
246 VI, 5 | Therefore, as the knowledge of good and evil is not virtue,
247 VI, 5 | the doing that which is good and the abstaining from
248 VI, 5 | though he should say, That is good which is not evil. For when
249 VI, 5 | ignorance of Him from whom good things proceed must thrust
250 VI, 6 | VI. OF THE CHIEF GOOD AND VIRTUE, AND Or KNOWLEDGE
251 VI, 6 | thing, that the knowledge of good is not virtue; and secondly,
252 VI, 6 | were ignorant of what is good and evil; and this briefly,
253 VI, 6 | the subject of the chief good. And because they did not
254 VI, 6 | not know what the chief good was, they necessarily erred
255 VI, 6 | derived. Now the source of good things is God; but of evils,
256 VI, 6 | From these two sources good and evil things have their
257 VI, 6 | immortality, which is the greatest good; but those which arise from
258 VI, 6 | were ignorant of what was good and evil, who neither knew
259 VI, 6 | they referred the end of good things to the body, and
260 VI, 6 | retained by the bad than by the good. Virtue, then, cannot consist
261 VI, 6 | undertake the defence of the good, may be common to it with
262 VI, 6 | do many things which the good are accustomed to do, and
263 VI, 6 | and they press upon the good themselves, whose cause
264 VI, 6 | this duty of defending the good belongs only to the good
265 VI, 6 | good belongs only to the good man. Yet to undertake it
266 VI, 6 | in combination than the good, so that it is not so much
267 VI, 6 | necessary to overcome them as good fortune. Is any one ignorant
268 VI, 6 | to be the defender of the good, since he took up arms in
269 VI, 6 | bad or the defender of the good, because virtue cannot be
270 VI, 7 | between truth and falsehood, good and evil, reads the luxurious
271 VI, 7 | it was necessary that the good should be separated from
272 VI, 8 | commands nor forbids the good in vain, nor affects the
273 VI, 9 | the truth and of the chief good; since God, from the knowledge
274 VI, 9 | acknowledgment of God--then all those good things are superfluous and
275 VI, 9 | though they may be naturally good, yet have no knowledge and
276 VI, 9 | itself, be esteemed as a good in any other way than by
277 VI, 9 | compensated by the greatest good. We can in no other way
278 VI, 10 | never to do evil, but always good. And He also prescribes
279 VI, 10 | prescribes in what this doing good consists: in affording aid
280 VI, 12 | advantage, the less he is a good man. He also says, that
281 VI, 12 | conduct. For he who does good to a relative, or neighbour,
282 VI, 12 | prescribes this to all, since all good judges deem that it belongs
283 VI, 12 | make a frail and perishable good everlasting, or to entrust
284 VI, 13 | have done that which is good, will both approve of it
285 VI, 14 | that is judged to be very good by the consent both of the
286 VI, 14 | the consent both of the good and the evil, it appears
287 VI, 14 | were far distant from the good of man, who neither enjoined
288 VI, 14 | Because these things which are good have their limits, and if
289 VI, 14 | through the appearance of good, they fall into evils, while
290 VI, 14 | the distinction between good things and evil. These things
291 VI, 14 | former of which arise from good things, either future or
292 VI, 14 | if the false notion of good and evil things is taken
293 VI, 14 | wise man thinks nothing good or evil, he will neither
294 VI, 15 | pass that there can be no good in this life without evil.
295 VI, 15 | from the opinion of things good and evil, by the eradication
296 VI, 15 | much better to desire a good than to feel inclination
297 VI, 15 | neighbours, friends, or good men?--unless the mind of
298 VI, 15 | followed. For as we rejoice in good things that are present,
299 VI, 16 | walk in the right course is good, but to wander from it is
300 VI, 16 | to that which is right is good, but to that which is corrupt
301 VI, 17 | PATIENCE, AND THE CHIEF GOOD OF CHRISTIANS.~But I have
302 VI, 17 | we do not refer the chief good to the body, but we measure
303 VI, 18 | if we shall have done any good work, let us aim at glory
304 VI, 18 | in order that he may do good; but to receive more than
305 VI, 18 | may be reckoned among his good works. He must not receive
306 VI, 18 | afforded anything, it may be good, inasmuch as it is gratuitous.
307 VI, 18 | a man who reverences the good Word. Moreover, he must
308 VI, 18 | as to inflict injury on a good and just man, he must bear
309 VI, 18 | reverence him. And although the good man has it in his power
310 VI, 18 | discharge the duty of a good man, and never of a bad
311 VI, 18 | teach himself that he is a good man who profits those whom
312 VI, 18 | most disgraceful tail to a good man and might represent
313 VI, 18 | virtues. He said that a good man would inflict injuries
314 VI, 18 | necessarily lose the name of a good man from this very circumstance,
315 VI, 18 | wise man has deprived the good man. For this alone causes
316 VI, 18 | can be so calamitous to a good man, so opposed to his character,
317 VI, 18 | not only of the title of a good man, but even of a man;
318 VI, 18 | then, does the wise and good man differ from the evil
319 VI, 18 | bad man can by no means be good. Therefore by two words
320 VI, 18 | has taken away from the good and wise man two of the
321 VI, 18 | that it is the part of a good man to dissemble and to
322 VI, 18 | not the part of a wise and good man to wish to contend,
323 VI, 19 | have been given to man for good uses, and they wander more
324 VI, 20 | aside from God and from good works. For the celebrations
325 VI, 22 | dis graceful to a wise and good man if he is the slave of
326 VI, 22 | and as men arrive at real good through deceitful evils,
327 VI, 24 | speaking of the just and good man, he says: "Therefore
328 VI, 24 | and an innocent life, and good actions. And he who exhibits
329 VI, 24 | often as he performs any good and pious action. For God
330 VI, 25 | with a pure mind and with a good and honourable purpose.
331 VI, 25 | exclaimed: "Speak words of good omen, O Asclepius. For it
332 VI, 25 | what we wish; if anything good shall happen to him, let
333 VI, 25 | thanks, and make amends in good things, that he may be the
334 VII, 1 | lived in the enjoyment of good things; because they have
335 VII, 1 | long-continued use and desire of good things, which alone they
336 VII, 3 | administer aught?"~And with good reason. For they brought
337 VII, 4 | necessity require that both good and evil things should be
338 VII, 4 | should be set before man--good things which he may use,
339 VII, 4 | that, knowing the nature of good and evil things, he may
340 VII, 4 | his reason in seeking the good and avoiding the evil. For
341 VII, 4 | he might distinguish from good and useful things, wisdom
342 VII, 4 | his own safety; or that good and evil things were set
343 VII, 4 | in distinguishing things good and evil. Great, therefore,
344 VII, 4 | account any one may with good reason think that the divine
345 VII, 5 | WORLD, AND OF THE CHIEF GOOD.~Let us now assign the reason
346 VII, 5 | place in the midst between good and evil, that He might
347 VII, 5 | might be susceptible of good and evil; and as the earth
348 VII, 5 | it by virtue. The chief good is not contained in this
349 VII, 5 | does not contain the chief good. But the chief good is contained
350 VII, 5 | chief good. But the chief good is contained in that spiritual
351 VII, 5 | another. The things which are good for the soul are evil to
352 VII, 5 | manner, the things which are good for the body are evil to
353 VII, 5 | belongs to Him who made both good and evil. For why did He
354 VII, 5 | it? Why did He not make good only, that no one might
355 VII, 5 | things; nor can the power of good be at all manifest, except
356 VII, 5 | else but the explanation of good. Therefore if evil is taken
357 VII, 5 | Therefore if evil is taken away, good must also be taken away.
358 VII, 5 | was fixing that which was good, and giving virtue, appointed
359 VII, 5 | more skilful persons. If good cannot exist without evil,
360 VII, 5 | lived in the exercise of good only, or that be will hereafter
361 VII, 5 | live in the exercise of good only? This question is to
362 VII, 5 | necessity that man is subject to good and evil. Good is ascribed
363 VII, 5 | subject to good and evil. Good is ascribed to the soul,
364 VII, 5 | and united together, the good and the evil must necessarily
365 VII, 5 | Finally, the knowledge of good and of evil was given at
366 VII, 5 | conversant with that which was good only, he was ignorant that
367 VII, 5 | ignorant that this itself was good. But after that he had received
368 VII, 5 | received the knowledge of good and evil, it was now unlawful
369 VII, 5 | that he may disitinguish good from evil--that he may discriminate
370 VII, 5 | as he was conversant with good only, lived as an infant,
371 VII, 5 | as an infant, ignorant of good and evil. But, indeed, hereafter
372 VII, 5 | evil will be disunited from good; and as the body perishes
373 VII, 5 | so evil will perish and good be permanent. Then man,
374 VII, 5 | should be conversant with good only, especially desires
375 VII, 5 | liberty to follow either good or evil. But He mingled
376 VII, 5 | some things which appear good, that is, various and delightful
377 VII, 5 | He likewise mingled with good some things which appear
378 VII, 5 | back from the concealed good. But here the office of
379 VII, 5 | fool, who, while he seeks good things which are not seen,
380 VII, 7 | and that the abodes of the good were separated from the
381 VII, 8 | THE SOUL.~The one chief good, therefore, is immortality,
382 VII, 8 | we have discovered this good, it remains that we should
383 VII, 8 | he comprehended the chief good. For although he perceived
384 VII, 8 | though it were the chief good. We, therefore, are able
385 VII, 9 | prosperity happened to the good, they believed that all
386 VII, 9 | perceives that the highest good is to be sought by him in
387 VII, 9 | must obtain some greater good than those things are which
388 VII, 9 | undergone, what further good can be hoped for except
389 VII, 10 | with doubt, that the chief good does not happen to man except
390 VII, 10 | there is either the chief good or no evil." Death, therefore,
391 VII, 11 | have already enjoyed the good things which they preferred,
392 VII, 15 | shall then happen to be any good men, they will be a prey
393 VII, 15 | be in opulence, but the good will be afflicted in all
394 VII, 17 | wicked shall prey upon the good as enemies; neither law,
395 VII, 20 | and weighed against their good ones: so that if those which
396 VII, 20 | that if those which are good and just are more and weighty,
397 VII, 26 | nevertheless fame reckons among the good. They indeed perhaps by
398 VII, 27 | explained what was the chief good which we all strive to reach,