Here arises another consideration. Every being, that aspires to the
Good, wishes to be the Good far more than to be what it is; and thinks
itself as existing most, the more it participates in the Good. Its
preference is to be in such a state, to participate in the Good as much
as possible, because the nature of the Good is doubtless preferable in
itself. The greater the portion of good possessed by a being, the freer
and more conformable to its will is its nature (being); then it forms
but one and the same thing with its will, and by its will achieves
hypostatic existence (or, a form of existence). So long as a being
does not possess the Good, it wishes to be different from what it is;
so soon as the being possesses it, the being wishes to be what it is.
This union, or presence of the Good in a being, is not fortuitous; its
"being" is not outside of the Will (of the Good); by this presence of
the Good it is determined, and on that account, belongs to itself. If
then this presence of the Good cause every being to make and determine
itself, then evidently (the Divinity) is primarily and particularly
the principle through which the rest may be itself. The "being" (of
the Good) is intimately united with the will (the Divinity) has to be
such as He is--if I may be permitted to speak thus--and He cannot be
understood unless He wishes to be what He is. As in Him everything
concurs (in a consummation), He wishes to be, and is what He wishes;
His will and Himself form but one (are identical, or, fuse). He is not
any the less one, for He finds that He is precisely what He may have
wished to be. What indeed could He have wished to be, if not what He is?