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God's will is His existence. When you come back to these ultimate levels the simplicity of God has to be a governing concern, so you can't forget that there is nothing accidental in Him. It's not as if He's barely hanging onto existence by a continual effort of will; but His existence is volitional, there is nothing potential in Him, He is fully realized - actus purissimus.
—Next it has to be acknowledged that in the absolute essence essentiality is completely identical with personality, existence and substance. In creaturely substances these differ from each other, because in their case the one is carried by the other. God in His essence is life par excellence and absolutely unifold life and absolutely unifold actuosity (actus purissimus et simplicissimus).
Polan (II, 5): "God's essence is Deity itself, by which God is and exists absolutely a se and per se". At the same time the concept of "God's essence" is not made properly clear, until the difference between it and the concept of creaturely truth is visualized. Three points require consideration here. "(1) Essence and ho wn, he who is, differ in creatures: God alone is that which He is and is who He is, i.e., an ousia which does not depend on another. (2) Though essence and existence differ in creatures, they do not do so in God. (3) Essence and substance differ in the same way in creatures, because essence is contained in substance, and besides the essence itself, all the things that naturally inhere in the essence. But in things divine they mean that same thing."
...Hottinger, p.44: "The attributes are distinguished neither from the essence nor from each other but only by our conceiving".—Hence, since every attribute is a manifestation of the same absolutely simple essentiality of God, it may justifiably be said (Braun, I, ii, 2, 19) that "God's righteousness is His goodness, is His knowledge, is His will; or His mercy is His righteousness, etc. But it would be wrong for me to say that the concept I have of the righteousness is the same concept which I have of the deity, mercy or eternity."
Secondly, God is absolutely and perfectly one and the same, and nothing differs from his essence in it: “The LORD our God is one LORD,” Deuteronomy 6:4; “Thou art the same,” Psalm 102:27. And where there is an absolute oneness and sameness in the whole, there is no composition by an union of extremes. Thus is it with God: his name is, “ I AM; I AM THAT I AM ", Exodus 3:14, 15; “Which is,” Revelation 1:8. He, then, who is what he is, and whose all that is in him is, himself, hath neither parts, accidents, principles, nor any thing else, whereof his essence should be compounded.
Thirdly, The attributes of God, which alone seem to be distinct things in the essence of God, are all of them essentially the same with one another, and every one the same with the essence of God itself. For, first, they are spoken one of another as well as of God; as there is his “eternal power” as well as his “Godhead.” And, secondly, they are either infinite and infinitely perfect, or they are not. If they are, then if they are not the same with God, there are more things infinite than one, and consequently more Gods; for that which is absolutely infinite is absolutely perfect, and consequently God. If they are not infinite, then God knows not himself, for a finite wisdom cannot know perfectly an infinite being. And this might be farther confirmed by the particular consideration of all kinds of composition, with a manifestation of the impossibility of their attribution unto God; arguments to which purpose the learned reader knows where to find in abundance.
Fourthly, Yea, that God is, and must needs be, a simple act (which expression Mr B. fixes on for the rejection of it) is evident from this one consideration, which was mentioned before: If he be not so, there must be some potentiality in God. Whatever is, and is not a simple act, hath a possibility to be perfected by act; if this be in God, he is not perfect, nor all-sufficient. Every composition whatever is of power and act; which if it be, or might have been in God, he could not be said to be immutable, which the Scripture plentifully witnesseth that he is.
I think you should search your spirit to find out why you would ask a question such as this. What type of person on this board whoul think that God would or could do anything less then perfect. I think you should give an example of God doing anything, ever, less then perfect. In all honesty sometimes you worry me.