What is in God's Effects Which are in Himself as the Cause?

Given the principle of proportionate causality, God must be in some way proportionately in His effects. However, what is it?

There are three fundamental possibilities of aspects of an entity: matter, form, and existence. All beings have form: meaning, they have an intelligibility provided in an act that actualizes it as what it is to be that being as opposed to another. For a purely actual entity, it is purely form with no passive potency; for an immaterial existent, it is purely form with passive potency; and an material existent is form received in matter. The form is the act which provides a being with its (1) existence (2) as that kind of being (viz., essence); and, so, form is the grounding of intelligibility (viz., essence) and existence (viz., esse).

As can be readily seen, a purely actual entity would resemble its effects by way of how it creates; and this is through the existential confernment of an existent to be (1) some intelligible entity with (2) existence. Thusly, what is resembled in both material and immaterial existents in the essent which created them is their intelligibility (viz., essence) and existence (viz., esse).

It could be objected at this point: what about matter? If matter is something real which receives form and God is purely form (in the utmost sense), then God is the exact opposite of matter. Thusly, matter does not resemble God at all: wouldn’t this suggest matter may be co-eternal with God? Firstly, this would be impossible: matter would have to also be an essent and two essents cannot coexist because they would be ontologically indistinguishable (see “Ontological Dividuation”). Secondly, even if they were ontologically distinct yet both essents, matter would then have to also be the same exact Nature as God; but we already admitted that matter and God are ontologically opposites. Thirdly, if we somehow admitted that matter was eternal without being an essent (which is impossible), then God, as the essent, would have to supply matter with its existence; which means that matter would still be a creation even if it were eternal in a lesser sense to God.

Now, if there essence and existence is what is proportionate in them from God (as their cause), then God must be capable of apprehending essences in order to provide them with that intelligibility—only an intellect can do that. Thusly, since God is purely simple and pure act, pure actuality must be identical to pure act of thought.