isted previously in
their causes, in the works of the six days. Some also existed
beforehand by way of similitude, as the souls now created. And the
work of the Incarnation itself was thus foreshadowed, for as we read
(Phil. 2:7), The Son of God "was made in the likeness of men." And
again, the glory that is spiritual was anticipated in the angels by
way of similitude; and that of the body in the heaven, especially the
empyrean. Hence it is written (Eccles. 1:10), "Nothing under the sun
is new, for it hath already gone before, in the ages that were before
us."
_______________________

SECOND ARTICLE [I, Q. 73, Art. 2]

Whether God Rested on the Seventh Day from All His Work?

Objection 1: It would seem that God did not rest on the seventh day
from all His work. For it is said (John 5:17), "My Father worketh until
now, and I work." God, then, did not rest on the seventh day from all
His work.

Obj. 2: Further, rest is opposed to movement, or to labor, which
movement causes. But, as God produced His work without movement and
without labor, He cannot be said to have rested on the seventh day
from His work.

Obj. 3: Further, should it be said that God rested on the seventh day
by causing man to rest; against this it may be argued that rest is
set down in contradistinction to His work; now the words "God
created" or "made" this thing or the other cannot be explained to
mean that He made man create or make these things. Therefore the
resting of God cannot be explained as His making man to rest.

_On the contrary,_ It is said (Gen. 2:2): "God rested on the seventh
day from all the work which He had done."

_I answer that,_ Rest is, properly speaking, opposed to movement, and
consequently to the labor that arises from movement. But although
movement, strictly speaking, is a quality of bodies, yet the word is
applied also to spiritual things, and in a twofold sense. On the one
hand, every operation may be called a movement, and thus the Divine
goodness is said to move and go forth to its object, in communicating
itself to that object, as Dionysius says (Div. Nom. ii). On the other
hand, the desire that tends to an object outside itself, is said to
move towards it. Hence rest is taken in two senses, in one sense
meaning a cessation from work, in the other, the satisfying of desire.
Now, in either sense God is said to have rested on the seventh day.
First, because He ceased from creating new creatures on that day, for,