[29] Respondeo dicendum, quod in Verbo importatur respectus ad creaturam. Deus enim cognoscendo se, cognoscit omnem creaturam. Verbum igitur in mente conceptum est representativum omnis ejus, quod actu intelligitur. Unde in nobis sunt diversa verba, secundum diversa, quæ intelligimus. Sed quia Deus uno actu et se, et omnia intelligit, unicum verbum ejus est expressivum, non solum Patris sed etiam creaturarum. Et sicut Dei scientia, Dei quidem est cognoscitiva tantum, creaturarum autem cognoscitiva et factiva; ita verbum Dei, ejus quod in Deo Patre est, est expressivum tantum, creaturarum vero est expressivum et operativum, et propter hoc dicitur in Psal. 32; Dixit, et facta sunt, quia importatur in Verbo ratio factiva eorum quæ Deus facit. _Summa Theologiæ_, P. 1^a, Q^a, 34^a, A 3^o. We see by this passage, that, according to St. Thomas, the Word also expresses creatures, and that it is conceived not only by the cognition of them, but, and this too, primarily, by the cognition of the divine essence. Elsewhere, the Holy Doctor says: "The Father, by understanding himself, the Son, and the Holy Ghost, and all other things included in His science, conceives the Word, in such a manner that the whole Trinity is expressed in the _Word_, and also all creatures."[30] [30] Pater enim intelligendo se, et Filium, et Spiritum Sanctum, et omnia alia quæ ejus scientia continentur, concipit Verbum, ut sic tota Trinitas Verbo dicatur, et etiam omnis creatura. P. 1^a, Q. 34^a, A. 1^o, _ad._ 3^{un}. 301. Another doctrine of St. Thomas is also opposed to this system of Vico, according to whom, the intellect knows what it makes, and that only, and because it makes it; and the made being the sole criterion of the true, the true and the made are convertible. Vico applies this doctrine to the divine intelligence, only substituting _begotten_ for _made_; but this inverts the order of ideas, since, according to our mode of conceiving, God does not understand because he begets, but begets because he understands: intelligence must be conceived before the Word can be conceived. "In whoever understands," says St. Thomas, "_by the very fact of understanding_, something proceeds within him, which is the conception of the thing understood coming from the intellective power, and proceeding from its knowledge."[31] [31] Quicunque autem intelligit, ex _hoc ipso quod intelligit_, procedit aliquid intra ipsum, quod est conceptio rei intellectæ ex vi intellectiva proveniens et ex ejus notitia procedens. Quam quidem conceptionem vox significat, et dicitur verbum cordis, significatum verbo vocis. P. 1^a, Q. 27^a, A. 1^o.