Father LORD, El Shaddai, Jehovah Jireh our Provider, You have provided Hallelujah!!! We want not, Amen. If and when we do, we miss the grand picture of what we possess which is of You we are gifted life, Amen. We bless Your holy Name and Your Essence for Your unfailing Love, the support and your fullness, Amen. By Your grace angels encamp around members of our family. We claim Your Word for GOOD success. Father, You said: “so shall My Word be that goeth forth out of My mouth: It shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” Isaiah 55:11. Father LORD, we hold on to Your Word…”This Book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein. For then thou shalt make thy way prosperous, and then thou shalt have good success.” Joshus 1:8
You have prepared and set a path before us, move/inspire us to maintain the path You have set thatvwe wander not to the right or left. We shall dine at the table You have provided in the presence of our enemies and be we shall be blessed, Amen. We plead the blood of Jesus upon each and every member of our family and gives You ALL the glory for our good success. Bless us continually LORD, Amen
The essence of a thing is that which constitutes it intrinsically, making it what it is; it is the note or notes without which a thing can neither exist nor be conceived.
But the metaphysical or notional essence of a being is its essence as conceived by us, i.e., as it is traced out by our mind, and marked out in different perfections with logical distinctions, which are not objectively real, though they have a foundation in the reality. The metaphysical essence is viewed as distinguished from the attributes, and, in a created being, as distinguished from the accidents. In God there are no accidents; for He necessarily is all that He is. Now, the essence as distinct from the attributes is conceived as, (a) so proper to a being as to distinguish it from every other being, and (b) so primary that all the attributes flow from it.
The metaphysical Essence of God, therefore, must be that perfection in God which is conceived by our finite intellect as,
(a) So peculiar to God that it distinguishes Him from all other beings,l.
(b) So primary or principal that all God’s other perfections flow from it. Now, this perfection seems to be self-existence; for
(a) It distinguishes God from all other beings, since a self-existent being can be proved to be necessary, independent, infinite — in a word, to be God; and
(b) It is primary in God, since from it all His other perfections flow and can be logically proved.
God’s physical Essence is the sum total of His perfection; and we shall now proceed to prove two theses with regard to it:
1. That God contains all possible perfections in an infinite degree.
2. That there is no real distinction of any kind between those perfections.
God is infinitely perfect.
What we mean by ‘perfection‘ is any real entity, anything which is better to have than not to have. A being so infinitely perfect when it has all possible entity in the highest possible degree. It is clear at once that God, being the cause of the world, must have all the perfections that are actually in the world; for there can be no perfection in the effect which is not in the cause. But besides, God must have, we maintain, all perfections that are intrinsically possible, i.e., all that imply no contradiction. We must, however, distinguish between pure perfections — i.e., such as imply no imperfection, e.g., knowledge, goodness, justice, power, etc.; and mixed perfections — i.e., such as imply some imperfection, e.g., reasoning, which implies that some truth was first unknown. Now, we mean that God has all pure perfections formally or as such, and the mixed He possesses eminently, i.e., in a better way, without any imperfections.