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fication recalls the benevolence of the more excellent genera, to a providential attention to our affairs, and takes away our privation of good, being itself perfectly pure and immutable.
Farther still, with respect to "what are called the necessities of the Gods," the whole truth of this is, that necessities are peculiar to, and subsist in such a way as accords with the nature of, the Gods.[1] Hence they do not subsist as if they were externally derived, or were the effect of violence, but after such a manner as the good ought to be from necessity, so the Gods entirely exist, and are by no means otherwise disposed. This necessity, therefore, is mingled with beneficent will, and is the friend of love; through an order adapted to the Gods, possesses identity and immutability; and because it is contained in one boundary, abides in this, and never departs from it. Hence,
- ↑ It is well observed by Proclus, "that divine necessity concurs with the divine will." Θεια αναγκη συντρεχει τῃ θειᾳ βουλησει. Procl. in Tim. lib. i.
