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 1 1 |       from His goodness, and no evil from His ill-will. But the
 2 3 |            III. OF THE GOOD AND EVIL THINGS IN HUMAN AFFAIRS,
 3 5 |      great and so pernicious an evil ought to be absent from
 4 13|  complain that it is altogether evil. They say that the viper,
 5 13|        before him both good and evil things, inasmuch as He gave
 6 13|   employed in discerning things evil and good: for no one can
 7 13|      avoid the things which are evil. They are both mutually
 8 13|       away. Therefore, good and evil things being set before
 9 13|     usefulness, but rejects the evil for safety. Therefore, as
10 13|       guard. For if there is no evil, no danger--nothing, in
11 13|     their ignorance of good and evil, unless wisdom is added
12 13|       may have the rejection of evil things and the choice of
13 13| Therefore, unless we first know evil, we shall be unable to know
14 15|         set before him good and evil, and that He loves the good,
15 15|         the good, and hates the evil which is contrary to this;
16 15|       but that He permitted the evil on this account, that the
17 15|     good clings to the one, and evil to the other: light, life,
18 15|   therefore, there are good and evil things in the affairs of
19 17|       good men who punishes the evil,--it follows that God, when
20 17|        God, when He opposes the evil, is not injurious; but he
21 17|         rush to some very great evil through rage. This cannot
22 17|       he who is displeased with evil is moved when he sees it
23 18|      offence, it is evident how evil an example this wise man
24 18|         of the ends of good and evil things, as they employ sensual
25 18|    glorious, by which any great evil which impends is restrained;
26 18|         will proceed to greater evil. In this case anger is not
27 22|      anger and rage against the evil and unjust."~Again, in another
28 23|        by smoke or dust, but by evil thoughts which is lighted