But the sufficient is full of boniform power, proceeds to all things, and extends to all beings the gifts of the Gods. For we conceive such a sufficiency as this to be a power pervading and protending to the last of things, extending the unenvying and exuberant will of the Gods, and not abiding in itself, but unically comprehending the super-plenitude, the never-failing, the infinite, and that which is generative of good in the divine hyparxis. For the desirable being firmly established, and surpassing the whole of things, and arranging all beings about itself, the sufficient begins the progression and multiplication of all good, calls forth that which is primary in the uniform hyparxis of the desirable, by its own prolific[127] exuberance, and by the beneficent replenishings which pervade to all things, and copiously produces and imparts it to every being. It is owing to the sufficient therefore, that the stability of divine natures, and that which proceeds from its proper causes is full of goodness, and that, in short, all beings are benefited, abiding in, proceeding from, and being united to their principles, and essentially separated from them. Through this power therefore, the intellectual genera give subsistence to natures similar to themselves, souls desire to generate, and imitate the beings prior to souls, natures deliver their productive principles into another place, and all things possess, in short, the love of generation. For the sufficiency of the goodness of the Gods, proceeding from this goodness, is disseminated in all beings, and moves all things to the unenvying communication of good; intellect indeed to the communication of intellectual, but soul of psychical, and nature of natural good. All things therefore abide through the desirable of goodness, and generate and proceed into second and third generations through the sufficient. But the third thing, the perfect, is convertive of the whole of things, and circularly collects them to their causes; and this is accomplished by divine, intellectual, psychical and physical perfection. For all things participate of conversion, since the infinity of progression is through this again recalled to its principles; and the perfect is mingled from the desirable and sufficient. For every thing of this kind is the object of desire, and is generative of things similar to itself. Or in the works of nature also, are not perfect things every where lovely and prolific through the acme of their beauty? The desirable therefore establishes all things, and comprehends them in itself. The sufficient excites them into progressions and generations. And the perfect consummately leads progressions to conversions and convolutions. But through these three causes, the goodness of the Gods fixing the unical power and authority of its proper hypostasis in this triad, is the primary and most principal fountain and vestal seat of things which have any kind of subsistence whatever.