On the Divine Names and the Mystical Theology — trans. C. E. Rolt
The translator’s English as printed (C. E. Rolt). The original-language text is not held; names are romanised as the translator printed them.
33. How can evil things have any existence at all if there is a Providence? Only because evil (as such) hath no being, neither inhereth it in things that have being. And naught that hath being is independent of Providence; for evil hath no being at all, except when mingled with the Good. And if no thing in the world is without a share in the Good, and evil is the deficiency of Good and no thing in the world is utterly destitute of Good, then the Divine Providence is in all things, and nothing that exists can be without It. Yea, even the evil effects that arise are turned by Providence to a kindly purpose, for the succour of themselves or others (either individually or in common), and thus it is that Providence cares individually for each particular thing in all the world. Therefore we shall pay no heed to the fond argument so often heard that “Providence shall lead us unto virtue even against our will.” ’Tis not worthy of Providence to violate nature. Wherefore Its Providential character is shown herein: that It preserves the nature of each individual, and, in making provision for the free and independent, it hath respect unto their state, providing, both in general and in particular, according as the nature of those It cares for can receive Its providential benefactions, which are bestowed suitably on each by Its multiform and universal activity.
1 i. e. Evil things are not entirely bad, but are bad only in some partial aspect.
33. How can evil things exist at all if there is a Providence? Only because evil (as such) has no being, nor does it inhere in things that have being. And nothing that has being is independent of Providence; for evil has no being at all except when mingled with the Good. And if nothing in the world is without a share in the Good, and evil is the deficiency of Good, and nothing in the world is utterly destitute of Good, then the Divine Providence is in all things, and nothing that exists can be without It. Indeed, even the evil effects that arise are turned by Providence to a kindly purpose, for the help of themselves or of others (either individually or in common); and so it is that Providence cares individually for each particular thing in the whole world.
We shall therefore pay no attention to the foolish argument so often heard, that “Providence shall lead us to virtue even against our will.” It is not worthy of Providence to violate nature. Its providential character is shown in this: that It preserves the nature of each individual, and, in providing for the free and independent, It respects their state, providing, both in general and in particular, according as the nature of those It cares for can receive Its providential benefits, which are bestowed suitably on each by Its multiform and universal activity.
1 i.e. Evil things are not entirely bad, but are bad only in some partial aspect.