pertain to the divine will, from which all perfection is derived in
some kind of likeness. Hence, if natural things, in so far as they
are perfect, communicate their good to others, much more does it
appertain to the divine will to communicate by likeness its own good
to others as much as possible. Thus, then, He wills both Himself to
be, and other things to be; but Himself as the end, and other things
as ordained to that end; inasmuch as it befits the divine goodness
that other things should be partakers therein.

Reply Obj. 1: The divine will is God's own existence essentially,
yet they differ in aspect, according to the different ways of
understanding them and expressing them, as is clear from what has
already been said (Q. 13, A. 4). For when we say that God exists, no
relation to any other object is implied, as we do imply when we say
that God wills. Therefore, although He is not anything apart from
Himself, yet He does will things apart from Himself.

Reply Obj. 2: In things willed for the sake of the end, the whole
reason for our being moved is the end, and this it is that moves the
will, as most clearly appears in things willed only for the sake of
the end. He who wills to take a bitter draught, in doing so wills
nothing else than health; and this alone moves his will. It is
different with one who takes a draught that is pleasant, which anyone
may will to do, not only for the sake of health, but also for its own
sake. Hence, although God wills things apart from Himself only for
the sake of the end, which is His own goodness, it does not follow
that anything else moves His will, except His goodness. So, as He
understands things apart from Himself by understanding His own
essence, so He wills things apart from Himself by willing His own
goodness.

Reply Obj. 3: From the fact that His own goodness suffices the divine
will, it does not follow that it wills nothing apart from itself, but
rather that it wills nothing except by reason of its goodness. Thus,
too, the divine intellect, though its perfection consists in its very
knowledge of the divine essence, yet in that essence knows other
things.

Reply Obj. 4: As the divine intellect is one, as seeing the many only
in the one, in the same way the divine will is one and simple, as
willing the many only through the one, that is, through its own
goodness.
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THIRD ARTICLE [I, Q. 19, Art. 3]

Whether Whatever God Wills He Wills Necessarily