Most of these are easy extensions from Book One, with St Thomas arguing so clearly there isn’t much to say. Thank God for that. The slightly more difficult material is in Chapter 10, below. We return to science soon.
 WE may also conclude from this that the divine power is God’s very substance.
 For active power becomes a thing according as this is in act. Now God is very act; nor is He being in act by some act that is not Himself, since in Him there is no potentiality, as we have proved in the First Book. Therefore He is His own power.
 Again. Whatever is powerful and is not its own power, is powerful by participating another’s power. But nothing can be ascribed to God by participation, for He is His own being, as we proved in the First Book…
 Again. In those things whose powers are not their substance, their powers are accidents: hence natural power is placed in the second species of accident. But in God there can be no accident, as was proved in the First Book. Therefore God is His own power.
 Further. Whatever is by another is reduced to that which is by its very self, being thus reduced to that which is first. Now other agents are reduced to God as first agent. Therefore He is agent by His very self. But that which acts by its very self, acts by its essence: and that by which a thing acts is its active power. Therefore God’s very essence is His active power.
 FROM this we can show that God’s power is not other than His action.
 For things that are identical with one and the same thing, are identical with one another. Now God’s power is His substance, as we have proved: and His action is also His substance, as we showed in the First Book with regard to His intellectual operation: for this applies equally to His other operations. Therefore in God power is not distinct from action…
 Moreover. Just as active power is something acting, so is its essence something being. Now God’s power is His essence, as we have proved. Therefore His action is His being. But His being is His substance. Therefore God’s action is His substance, and so the same conclusion follows as before…
 SINCE, however, nothing is its own principle, and God’s action is not other than His power, it is clear from the foregoing that power is ascribed to God, not as the principle of action, but as the principle of the thing made. And since power implies relation to something else under the aspect of principle thereof, — for active power is the principle of acting on something else, according to the Philosopher (5 Metaph.) — it is evident that power is ascribed to God in relation to things made, according to reality, and not in relation to action, except according to our way of understanding, for as much as our intellect considers both, the divine power and action to wit, by different concepts.
Wherefore, if certain actions are becoming to God, which do not pass into something made but remain in the agent, power is not ascribed to God in their respect, except according to our manner of understanding, and not according to reality. Such actions are intelligence and volition. Accordingly God’s power, properly speaking, does not regard suchlike actions, but only their effects. Consequently intellect and will are in God, not as powers, but only as actions.
 It is also clear from the foregoing that the manifold actions ascribed to God, as intelligence, volition, the production of things, and the like, are not so many different things, since each of these actions in God is His own very being, which is one and the same thing. How one thing may remain true while having many significations, may be clearly seen from what has been shown in the First Book.
Notes The wording for paragraph  isn’t smooth, to say the least, so to help there is one clarification we can try, and it is that we must always keep separate that which is from that which we know or understand. It is the aspect of our knowing that can change of a thing that exists, though the thing itself obviously remains unchanged.