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will in God, since there is intellect in Him. And as His intellect is His own existence, so is His will.
Reply Obj. 1: Although nothing apart from God is His end, yet He Himself is the end with respect to all things made by Him. And this by His essence, for by His essence He is good, as shown above (Q. 6, A. 3): for the end has the aspect of good.
Reply Obj. 2: Will in us belongs to the appetitive part, which, although named from appetite, has not for its only act the seeking what it does not possess; but also the loving and the delighting in what it does possess. In this respect will is said to be in God, as having always good which is its object, since, as already said, it is not distinct from His essence.
Reply Obj. 3: A will of which the principal object is a good outside itself, must be moved by another; but the object of the divine will is His goodness, which is His essence. Hence, since the will of God is His essence, it is not moved by another than itself, but by itself alone, in the same sense as understanding and willing are said to be movement. This is what Plato meant when he said that the first mover moves itself.
SECOND ARTICLE [I, Q. 19, Art. 2]
Whether God Wills Things Apart from Himself?
Objection 1: It seems that God does not will things apart from Himself. For the divine will is the divine existence. But God is not other than Himself. Therefore He does not will things other than Himself.
Obj. 2: Further, the willed moves the willer, as the appetible the appetite, as stated in _De Anima_ iii, 54. If, therefore, God wills anything apart from Himself, His will must be moved by another; which is impossible.
Obj. 3: Further, if what is willed suffices the willer, he seeks nothing beyond it. But His own goodness suffices God, and completely satisfies His