led "the time of fulness [*Vulg.: 'the fulness of
time']" (Gal. 4:4). And Christ Himself, at the moment of His death,
cried out, "It is consummated" (John 19:30). Hence the completion of
the Divine works does not belong to the seventh day.

Obj. 2: Further, the completion of a work is an act in itself. But we
do not read that God acted at all on the seventh day, but rather that
He rested from all His work. Therefore the completion of the works
does not belong to the seventh day.

Obj. 3: Further, nothing is said to be complete to which many things
are added, unless they are merely superfluous, for a thing is called
perfect to which nothing is wanting that it ought to possess. But
many things were made after the seventh day, as the production of
many individual beings, and even of certain new species that are
frequently appearing, especially in the case of animals generated
from putrefaction. Also, God creates daily new souls. Again, the work
of the Incarnation was a new work, of which it is said (Jer. 31:22):
"The Lord hath created a new thing upon the earth." Miracles also are
new works, of which it is said (Eccles. 36:6): "Renew thy signs, and
work new miracles." Moreover, all things will be made new when the
Saints are glorified, according to Apoc. 21:5: "And He that sat on
the throne said: Behold I make all things new." Therefore the
completion of the Divine works ought not to be attributed to the
seventh day.

_On the contrary,_ It is said (Gen. 2:2): "On the seventh day God
ended His work which He had made."

_I answer that,_ The perfection of a thing is twofold, the first
perfection and the second perfection. The _first_ perfection is
that according to which a thing is substantially perfect, and this
perfection is the form of the whole; which form results from the
whole having its parts complete. But the _second_ perfection is the
end, which is either an operation, as the end of the harpist is to
play the harp; or something that is attained by an operation, as the
end of the builder is the house that he makes by building. But the
first perfection is the cause of the second, because the form is the
principle of operation. Now the final perfection, which is the end
of the whole universe, is the perfect beatitude of the Saints at the
consummation of the world; and the first perfection is the
completeness of the universe at its first founding, and this is what
is ascribed to the seventh day.

Reply Obj. 1: The