We remarked, in the sixth article, that every contingent being must have a twofold state of existence, one objective, the other subjective. The objective is the ideal and intelligible state of every being residing eternally in the mind of God. Now, all God's ideality or intelligibility is centred in the Word, whose constituent is to be the very ideality or intelligibility of God. Consequently, the cosmos, before it exists in itself, has an objective and intelligible state of existence in the Word. In other terms, the Word is the subsisting and eternal intelligible expression of every thing that God is, and every thing that resides within God. He is, therefore, essentially the expression of all divine ideas. Now, all the works of God are a divine idea. Therefore, the Word by his personal constituent is the representation, the type of the general system of God's external works. 2d. All the works of God, inasmuch as they reside in the Word in a typical state, are infinite. For whatever is within God is identified with his essence, which is absolute simplicity. Therefore, the cosmos, in its typical state residing in the Word, resides in God, and is thus identified with the essence of God, and is consequently infinite. St. John, with the sublimest expression ever uttered by man, renders this idea when he says, "All that was made in him (the Word) was life,"[30] indicating that the Word, consisting of all the intelligibility of God and that which was made belonging to the ideality and intelligibility of God, was the very life of the Word, and consequently infinite. 3d. The Word is not only the type but the efficient cause of the cosmos. The truth of this follows from the essential relation of the Word to the Father. The Father, knowing himself, knows also whatever is possible. But whatever he knows he utters and expresses by his Word. Therefore, the Father, through his only Word, utters himself and things outside himself. But his utterance of creatures is also the cause of their subjective existence, since God is pure and undivided act. Consequently, through his single Word he affirms himself and his exterior works, and consequently he is also their efficient cause. 4th. The external action of God tends to express, exteriorly, the divine idea of the cosmos, as perfectly as it is uttered interiorly.