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it is no more true to say that He wills and acts as His nature determines than that His essence is as He wills and acts. Thus He is wholly master of Himself and holds His very being at His will.

Consider also that every being in its pursuit of its good seeks to be that good rather than what it is; it judges itself most truly to be when it partakes of its good: in so far as it thus draws on its good its being is its choice: much more then must the very Principle, The Good, be desirable in itself when any fragment of it is very desirable to the extern and becomes the chosen essence promoting that extern's will and identical with the will that gave the existence?

As long as a thing is apart from its good it seeks outside itself; when it holds its good it accepts itself as it is: and this is no matter of chance; the essence now is not outside of the will; by the good it is determined, by the good it is in self-possession.

If then this Principle is the means of determination to everything else, we see at once that self-possession must belong primally to it, so that through it others in their turn may be self-belonging: what we must call its essence comports its will to possess such a manner of being; we can form no idea of it without including in it the will towards itself as it is. It must be a consistent self willing its being and being what it wills; its will and itself must be one thing, all the more one from the absence of distinction between a given nature and one which would be preferred. What could The Good have wished to be other than what it is? Suppose it had the choice of being what it preferred, power to alter the nature, it could not prefer to be something else; it could have no fault to find with anything in its nature, as if that nature were imposed by force; The Good is what from always it wished and wishes to be. For the really existent Good is a willing towards itself, towards a good not gained by any wiles or even attracted to it by force of its nature; The Good is what it chose to be and, in fact, there was never anything outside it to which it could be drawn.

It may be added that nothing else contains in its essence the principle of its own satisfaction; there will be inner discord: but this hypostasis of the Good must necessarily have self-option, the will towards the