3. What is consequent upon all being, is a property of being, as such. Such a property must be found in its perfection in the first and greatest of beings. Now it is a property of all being to seek its own perfection and the preservation of its own existence. Every being does this in its own way: intelligent beings, by their will: animals, by their sensitive appetite: unconscious nature, by a certain physical nisus.* It makes a difference however whether the thing craved for is possessed or not. Where it is not possessed, the nisus of desire proper to each several kind goes out to seek what is wanting: where the thing is possessed, it is rested in and clung to. This characteristic of all being cannot be wanting in the first of beings, which is God. Since then God has understanding, He has also a will, whereby He takes complacency in His own being and His own goodness.
4. The more perfect the act of understanding is, the more delightful to the understanding mind. But God has understanding and a most perfect act thereof (Chap. XLIV): therefore that act yields Him the utmost delight. But as sensible delight is through the concupiscible appetite, so is intellectual delight through the will. God then has a will. This will of God the testimonies of Holy Scripture confess: All things whatsoever he hath willed, the Lord hath done (Ps. cxxxiv, 6): Who resisteth his will? (Rom. ix, 19).
1.71 : That God knows Evil Things
1.73 : That the Will of God is His Essence