Yes. All things in God are the divine life itself because all things that have been made by Him are in Him as things understood.
Creatures are said to be in God in a twofold sense. In one way, insofar as they are held together and preserved by the divine power (even as we say that things that are in our power are in us). And creatures are thus said to be in God, even as they exist in their own natures.
In another sense things are said to be in God, as in Him who knows them, in which sense they are in God through their proper ideas, which in God are not distinct from the divine essence.
Hence things as they are in God are the divine essence. And since the divine essence is life and not movement, it follows that things existing in God in this manner are not movement, but life.
If form only, and not matter, belonged to natural things, then in all respects natural things would exist more truly in the divine mind, by the ideas of them, than in themselves. For which reason, in fact, Plato held that the "separate" man was the true man; and that man as he exists in matter, is man only by participation.
But since matter enters into the being of natural things, we must say that those things have simply being in the divine mind more truly than in themselves, because in that mind they have an uncreated being, but in themselves a created being: whereas this particular being, a man, or horse, for example, has this being more truly in its own nature than in the divine mind, because it belongs to human nature to be material, which, as existing in the divine mind, it is not.
Even so a house has nobler being in the architect's mind than in matter; yet a material house is called a house more truly than the one which exists in the mind; since the former is actual, the latter only potential.