III. Nor must we think that this (eternity) happens externally to that nature (viz. to being itself), but that it is in it, and from it, and subsists together with it. For it is seen to be profoundly inherent in it. For perceiving all such other things as we say are there, to be inherent, we assert that all of them are from, and subsist together with essence. For it is necessary that things which have a primary subsistence, should exist together with first essences, and should be contained in them; since the beautiful also is in and from them, and truth also is inherent in them. And in a certain degree, indeed, the whole itself is as it were in a part, and the things which are there are as parts in a whole, as if in reality this were an all not collected from parts, but itself generating parts, in order that through this it may be truly all. The truth also which is there, is not a concord with something else that is intelligible, but of each thing itself of which it is the truth. It is necessary, therefore, that the whole of this which is true, if it is truly all, should not only be every thing so far as it is all things, but likewise that the all should subsist in such a way, as not to be in any thing deficient. But if this be the case, nothing will accede to it. For if something vrill be added to it, it was prior to the accession of this deficient. Hence, prior to this it was not every thing. But what can happen to it preternaturally ? For it suffers nothing. If, therefore, nothing can accede to it, it neither is about to be, nor will be, nor was. If, indeed, you take away from generated natures, the it will be, since they subsist in perpetual acquisition, non-existence is immediately present with them. But to things which are not such as these, if you add the it will be, a departure from the seat of existence is the consequence of such an addition. For it is evident that existence is not connascent with them, if they are in any respect indebted to futurity for their subsistence. For in generated natures, indeed, essence is seen to be an extension from the beginning of generation, to the extremity of the time in which they no longer exist. This it is, therefore, for them to be ; and if any one should deprive them of this extension of being, their life would be diminished. So that it is necessary that the existence of the universe also, should be an extension of this kind. Hence, it hastens to be in futurity, and is not willing to stop, since it attracts existence to itself, in performing another and another thing, and is moved in a circle through a certain desire of essence. So that we have found what existence is in such natures as these, and also what the cause is of a motion which thus hastens to be perpetually in the future periods of time. In first and blessed natures, however, there is not any desire of the future; for they are now the whole, and whatever of life they ought to possess, they wholly possess, so that they do not seek after any thing, because there is not any thing which can be added to them in futurity. Hence, neither does that happen to them in which there is the future. The all-perfect and total essence therefore of being, is not only total in its parts, but is not in any thing deficient, and is that to which nothing pertaining to non-being can happen ; for it is not only necessary that all beings should be present with the all, and the whole, but likewise that nothing should be added to it of that which sometimes is not. Hence this disposition and nature of the all-perfect essence of being, will be eternity. For eternity is denominated from that which always is.