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After considering whether God is perfect, we now can rightly make a judgment concerning the relationship of this perfection to creatures. First, on the part of God, inquiring whether the perfection of all things are in God. Second, on the part of man, inquiring whether creatures, in their perfections, have a likeness to God's perfection.
In answering the first question in this article, he gives two arguments. First, from God's universal causality. Second, from God's metaphysical essence, i.e., ipsum esse per se subsistens (i.e., an act of be that is of itself subsistent).
The first argument proves that God possesses virtually all the perfections of creatures. The second argument goes a step further and proves that God also formally possesses all the perfections of being, i.e., pure perfections (explained in the introduction).