t,
perfection is subsequent in time to imperfection. Therefore, what is
most perfect ought to be the very last in time. But the highest
perfection of human nature is in the union with the Word, because "in
Christ it hath pleased the Father that all the fulness of the Godhead
should dwell," as the Apostle says (Col. 1:19, and 2:9). Therefore
the Incarnation ought to have been put off till the end of the world.

Obj. 3: Further, what can be done by one ought not to be done by two.
But the one coming of Christ at the end of the world was sufficient
for the salvation of human nature. Therefore it was not necessary for
Him to come beforehand in His Incarnation; and hence the Incarnation
ought to have been put off till the end of the world.

_On the contrary,_ It is written (Hab. 3:2): "In the midst of the
years Thou shalt make it known." Therefore the mystery of the
Incarnation which was made known to the world ought not to have been
put off till the end of the world.

_I answer that,_ As it was not fitting that God should become
incarnate at the beginning of the world, so also it was not fitting
that the Incarnation should be put off till the end of the world. And
this is shown first from the union of the Divine and human nature.
For, as it has been said (A. 5, ad 3), perfection precedes
imperfection in time in one way, and contrariwise in another way
imperfection precedes perfection. For in that which is made perfect
from being imperfect, imperfection precedes perfection in time,
whereas in that which is the efficient cause of perfection,
perfection precedes imperfection in time. Now in the work of the
Incarnation both concur; for by the Incarnation human nature is
raised to its highest perfection; and in this way it was not becoming
that the Incarnation should take place at the beginning of the human
race. And the Word incarnate is the efficient cause of the perfection
of human nature, according to John 1:16: "Of His fulness we have all
received"; and hence the work of the Incarnation ought not to have
been put off till the end of the world. But the perfection of glory
to which human nature is to be finally raised by the Word Incarnate
will be at the end of the world.

Secondly, from the effect of man's salvation; for, as is said _Qq.
Vet. et Nov. Test., qu. 83,_ "it is in the power of the Giver to have
pity when, or as much as, He wills. Hence He came when He knew it was
fitting to succor, and when His boons would b