The first power, therefore, is in the Gods, not indeed having dominion over some things, but not over others, but equally comprehending in itself according to cause the powers of all beings, this power neither being essential, nor much less unessential; but being connascent with the hyparxis of the Gods, and superessential. Moreover, the boundaries of all knowledge, presubsist uniformly in the Gods. For through divine knowledge, which is exempt from the whole of things, all other knowledge has a subsistence; this knowledge neither being intellectual, nor much less, being a certain knowledge posterior to intellect, but being established according to the divine peculiarity above intellect. Whether, therefore, there is a divine knowledge, this knowledge is occult and uniform [or has the form of _the one_]. Or whether there is a power uncircumscribed by all things, this power is in a similar manner comprehensive of all things. Or whether there is a divine goodness, this goodness defines the hyparxis of the Gods. For if all things are in the Gods, knowledge, power, and goodness are also in them. But their hyparxis is characterized by that which is most excellent, and their hypostasis also is according to that which is best. But this is goodness. PROPOSITION CXXII. Every thing divine provides for secondary natures, and is exempt from the subjects of its providential care, providence neither relaxing the unmingled and unical transcendency of that which is divine, nor a separate union abolishing providence. * * * * *