that is single, together with a single knowledge, the objects of knowledge and will have no representation in knowledge in their view. These people thus deny that it is a thing in knowledge and will, while the others affirm that it is a thing in external reality.

That representation in knowledge and will came into being after not having existed. It comes into being by His will and power, just as He brings into being events distinct from Himself by His will and power. He determines what He will do, then does it. His assigning them one attribute rather than another, and one measure rather than another, is due to considerations within Himself that call for this. Thus, He wills only what His own self calls for Him to will, on account of a consideration that calls for it; and He favors one object of will over another only on that account.

He cannot favor something merely because He has the power to bring it about, for He had that power before willing it, and He also has power over other things. Singling this out as the object of His will therefore cannot be due to the power that applies equally to it and to other things. Nor can will single out one of two like things over the other without a determining factor. Rather, one who wills chooses one thing rather than another only because of a consideration in both the one willing and the object of will. The one willing must be more inclined toward it, and the object of will must contain something that makes that inclination prevail.