For he first exhibits the peculiarity of his presence with secondary natures, in himself; because he imparts himself to other things also according to his own exuberant plenitude. For neither is deficiency adapted to the Gods, nor fulness alone. For every thing deficient is imperfect, and not being itself perfect, it is impossible it should make another thing to be perfect. But that which is full is alone sufficient to itself, and is not yet prepared to communicate. It is necessary, therefore, that the nature which fills other things, and which extends to other things the communications of itself should be super-plenary or exuberantly full. Hence, if a divine nature fills all things from itself with the good which it contains in itself, it is exuberantly full. And if this be the case, establishing first in itself the peculiarity which it imparts to others, it will extend to them the communications of super-plenary goodness. PROPOSITION CXXXII. All the orders of the Gods are bound in union by a medium. * * * * * For all the progressions of beings are effected through similars; and much more will the orders of the Gods possess an indissoluble continuity, as subsisting uniformly, and being defined according to _the one_, which is the principal cause of their existence. The decrements, therefore, are produced unitedly, and alone according to the similitude in beings of secondary to first natures. And this, because the hyparxis of the Gods much more consists in union than the subsistence of beings. All the divine genera, therefore, are bound together by appropriate media; and first natures do not proceed into progressions perfectly different without a medium, but through the genera common to each, from which they proceed, and of which they are immediately the causes. For these congregate the extremes into one union, being spread under some things connascently, but proximately exempt from others. And they preserve the well-ordered generation of divine natures. PROPOSITION CXXXIII. Every God is a beneficent unity or an unific (ενοποιος) goodness; and each, so far as a God, possesses this hyparxis. The first God, however, is simply good, and simply one. But each posterior to the first, is a certain goodness, and a certain unity. * * * * * For the divine peculiarity distinguishes the unities and goodnesses of the Gods, so that each according to a certain peculiarity of goodness, such as that of perfecting, or connectedly-containing, or defending, benefits all things. For each of these is a certain good, but not every good. But the first God pre-establishes a unical cause. Hence, that is _the good_, as giving subsistence to all goodness. For all the hyparxes of the Gods, are not together equal to _the one_; so great a transcendency is the first God allotted with respect to the multitude of the Gods.