101 . 
being with joy, is what the word “ Goodness ” may express. All 
feel that they have, more or less perfectly, essential relation to 
it. The nature of God has changeless possession of all that is 
true and beautiful to our consciousness ; and the action of any 
being — so also of God — flows from his nature. That good- 
ness of the Divine Nature is a perpetual complacency of Being, 
_ and in all its manifestations in phenomena it is 
ri QW 0S8GH* 
tiai goes forth “ very good,” as He is Highest Good. But these 
into the actual, man jf es £ a fci ons mus t be continuings of good. The 
phenomenal world is full of the out-going goodness of the 
Supreme, who is an ever- manifesting, never diminished, sun 
in the moral firmament. Being Supreme, and Perfect, His 
Goodness can know no increase essentially; but it is ever 
fresh in manifestation with the ever- advancing phenomena of 
the universe ; though it is, in His consciousness, without 
addition. 
86. Now here is a new point of difference between 
crease or diir.i the Supreme and the finite conscious agent. The 
Supreme ia the Supreme cannot be more good; the finite can. 
Our character is affected, as God's is not, by the 
fact of continuance , both of being and of action. However 
good a finite nature may be in its beginning, however truly 
responding to the always-true, it acquires power by con- 
tinuing good. And continuing acts of good are ever in- 
creasing developments of the power of the conscious finite 
agent. Continuing in goodness is, for us, advancing in good- 
ness. It is better known the longer it is known. 
Our advance in goodness is intelligent. If each act 
towards the phenomena be intelligently done, it often has 
more strength than the preceding act. Wavering between 
good and evil is found to be no part of the perfection of 
choice. It would not commonly, or ultimately, be so, with 
any good agent. Deliberation, as it often with us 
Bat our good- accompanies choice (that is, we pause while we 
continuing and choose), arises from our not knowing details. But 
by intelligence. g U p reme always knows. He wills without a 
doubt ; He chooses the best ends, for He knows all. 
87. Not that deliberation essentially accompanies choice in 
the finite agent. The continuation of choice may generally 
be prompt and immediate. Voluntariness in action 
at length implies simply satisfaction in, or love of, 
that which was originally chosen. And herein some 
additional light is thrown on the inner nature of 
voluntariness. The act of either the Supreme or the finite 
agent is truly voluntary, if it be that which he is freely pleased 
to do. But the act of the finite agent is in fact ultimately 
An act may 
be voluntary 
■without deli- 
beration. 
