Book, Paragraph

 1   I,  16|              I not set forth against good hopes, through the ill luck
 2   I,  21|             21. To you let them give good health, to us bad, ay, the
 3   I,  36|            Faunus, who is called the Good Goddess, but who is better
 4   I,  38|             He is, how great and how good; who has permitted and taught
 5   I,  44|    beneficial, and full of blessings good for men.
 6   I,  49|           say that the gods help the good, but that the miseries of
 7   I,  49|              yet Christ assisted the good and the bad alike; nor was
 8   I,  64|            that He was the bearer of good news; that His message was
 9  II,   2|           source and fountain of all good, the creator, founder, and
10  II,  11|              He must not be called a good teacher who has expressed
11  II,  15|         therefore without blame; are good, just, and upright, in nothing
12  II,  34|           great, that it can be made good, what strange thing do we
13  II,  39|            should define the highest good and greatest evil differently;
14  II,  45|             other, envy the joys and good fortune of others; and further,
15  II,  49|              you will say, there are good men also in the world,-wise,
16  II,  49|           weighed, not by a very few good men, but by all the rest
17  II,  50|               You say that there are good men in the human race; and
18  II,  50|               however, that which is good naturally, does not require
19  II,  65|            father Bacchus can give a good vintage, but cannot give
20  II,  65|          believe that Ceres can give good crops, Aesculapius health,
21  II,  66|              cradles even, to prefer good things to bad, useful to
22 III,  19|             that God is brave, firm, good, wise? who will say that
23 III,  19|         determines? These things are good in man; and being opposed
24 III,  24|            Cannot the gods, then, do good, except they receive incense
25 III,  24|            fruits, to all alike,-the good and the bad, the unjust
26  IV,   2|   recollection of the observant, the good fortune, indeed, of him
27   V,  29|           while the accusation holds good against the very act of
28   V,  30|           the sake of some power and good desert; since, if a true
29  VI,  16|          from the teeth of elephants good health, magistracies, sovereignties,
30  VI,  16|            acquisitions, gains, very good harvests, and very rich
31  VI,  24|              all, if justice, peace, good faith, possessed the hearts
32  VI,  26| understanding, so void of reason and good sense, that they were kept
33 VII,  10|    determined and fixed what evil or good should befall each person,
34 VII,  13|     resentment, so as either to give good fortune, or to drive away
35 VII,  15|            the gods? But if it seems good to you that these actions
36 VII,  19|           again, the reasoning holds good, that the infernal regions
37 VII,  23|            that some of the gods are good, that others, on the contrary,
38 VII,  23|            you that the gods promote good fortune and calamity, not
39 VII,  23|             harm. First, because the good gods cannot act badly, even
40 VII,  23|           own characters. For if the good are worshipped that they
41 VII,  23|            and become bad instead of good; while, on the contrary,
42 VII,  23|   disposition, and become thereafter good: and thus it is brought
43 VII,  32|      salutations that they may be in good health? Are they awakened
44 VII,  39|            the shows, and its former good health was restored to the
45 VII,  48|            in ancient times all were good without exception, or if
46 VII,  48|            wishes, man-nets, and the good and bad have been able to
47 VII,  48|             of later generations the good men of modern times have
48 VII,  48|          ancient evil-doers also the good of former times should in
49 VII,  48|             But if on account of the good of ancient times the wicked
50 VII,  48|            faulty, on account of the good of later times. So, then,