If we gather together the various points established thus far, we perceive that all perfections in God are in reality one. We have shown above that God is simple. But where there is simplicity, there can be no distinction among the perfections that are present. Hence, if the perfections of all things are in God, they cannot be distinct in Him. Accordingly they are all one in Him.
This will become evident to anyone who reflects on our cognitive powers. A higher faculty has a unified knowledge of all that is known through the lower faculties according to diverse aspects. All that the sight, the hearing, and the other senses perceive, the intellect judges with the one, simple power that belongs to it. Something similar appears in the sciences. The lower sciences are multiplied in accord with the various classes of beings that constitute their objects. Yet one science which holds the primacy among them is interested in all classes of beings. This is known as first philosophy. The same situation is observed in civil power; in the royal power, which is but one, are included all the powers that are distributed through various offices within the jurisdiction of the kingdom. In the same way perfections, which in lower things are multiplied according to the diversity of these things, must be united in the pinnacle of being, that is, in God.
St. Thomas Aquinas. (1265-1274). Compendium Theologiae: Unity of All Perfections in God, trans. by Cyril Vollert. St. Louis & London: B. Herder Book Co., 1947
All scripture is given by inspiration of God and is profitable for doctrine, reproof, correction, and instruction in righteousness (2 Timothy 3:16).