We have shown in the preceding article that, although it was not necessary that God should effect the best possible cosmos, for the reasons which we have therein given, yet it was most agreeable to the end of creation that God should effect the best possible cosmos. Now, the best possible cosmos is evidently that which draws as near as possible to its intelligible and typical state. Consequently, the external action of God has a tendency to express, exteriorly, the divine ideas as perfectly as he utters them interiorly. St. Thomas proves the same truth with a somewhat similar argument. Every agent, he says, intends to express his own similitude (the interior idea) on the effect he produces, and the more perfect is the agent, the better and stronger will be the similitude between him and his effect. Now, God is most perfect agent. It was, therefore, most agreeable to him to stamp his own similitude on his external works as perfectly as possible; that is, it was most agreeable to him to render his external works as like their typical state as possible. 5th. This supreme or best possible expression of the typical state of God's external works could not be substantial or ontological. We have seen that the typical state of the cosmos, residing eternally in the Word of God, is identified with him, and is therefore infinite. It follows, therefore, that if we suppose a supreme, substantial, and ontological expression of this typical state, we must suppose a supreme, substantial, and ontological expression of the infinite. Now, this is absurd; because a supreme and ontological expression of the infinite would be the very substance of God. On the other hand, the expression, requiring necessarily to be created, would be essentially finite. Consequently, on the supposition, we should have a finite infinite substantial expression of God, which is a contradiction in terms. 6th. The supreme expression cannot be effected except by an incorporation of the infinite into the finite. Having excluded the identity between the finite and infinite natures, an identity which would be a necessary consequence if the expression were substantial and ontological, if a supreme expression of the infinite is to be effected, if the cosmos, in its subjective state, is to be elevated and made as like as possible to its typical state, there are no other means of effecting this than by an incorporation of the infinite into the finite. For let it be remembered that the finite, in force of its nature, is indefinitely progressive. You can add perfection to perfection, but unless you transform it into the infinite, it will never change its nature, and will continue to be finite. Thus, the only possible way of elevating it to the highest possible perfection, is to raise it to a union with the infinite greater than which you cannot conceive. 7th. This union or incorporation must be effected by the Word.