…If, then, someone wills separately the end and the things ordered to the end, there will be a certain discursiveness in His will. But this cannot be in God, since He is outside all motion. It remains, then, that God wills Himself and other things together and in the same act of will.
[5] Again, since God wills Himself always, if He wills Himself and other things by different acts it will follow that there are at once two acts of will in Him. This is impossible, since one simple power does not have at once two operations.
[6] Furthermore, in every act of the will the object willed is to the one willing as a mover to the moved. If, then, there be some action of the divine will, by which God wills things other than Himself, which is diverse from the action by which He wills Himself, there will be in Him some other mover of the divine will. This is impossible.
[7] Moreover, God’s willing is His being, as has been proved. But in God there is only one being. Therefore, there is in Him only one willing.
[8] Again, willing belongs to God according as He is intelligent. Therefore, just as by one act He understands Himself and other things, in so far as His essence is the exemplar of all things, so by one act He wills Himself and other things, in so far as His goodness is the likeness of all goodness.
