These labors of the sixth day, moreover, were precisely such as should not be rushed through in haste. The importance, not to say solemnity, of these transactions and the special interest they must be supposed to awaken in the first-born “sons of God” most stringently preclude precipitate haste. It is not easy to see how Moses or his intelligent readers of the early time could have supposed all this to have transpired within the twelve hours of light in a human day.――――We may say, moreover, in regard to each and all of these six creative periods that if the holy angels were indeed spectators of these scenes and if God adjusted his methods of creation to the capacities of these pupils――these admiring students of his glorious works――then surely we must not think of his compressing them within the period of six human days. Divine days they certainly must have been, sufficiently protracted to afford finite minds scope for intelligent study, adoring contemplation, and as the Bible indicates, most rapturous shouts of joy. Against the theory of indefinitely long periods, it is objected that _the law of the Sabbath demands the usual sense of the word “day.”_ The record in Gen. 2: 2, 3, is――“On the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day and sanctified it, because that in it he had rested from all his work which he had created and made.” The words of the fourth command are――“Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God, etc.――for in six days the Lord made heaven and earth: wherefore the Lord blessed the Sabbath day and hallowed it.”――――The real argument here rests on the analogy between God’s working and resting, and man’s labor and rest. In each case the period of labor is six out of seven; of rest, one in seven. This argument does not require that God’s six working days and one resting day should be of twenty-four hours each. If it did, we should be hard pressed to show that God’s seventh day of rest from creation’s work was a merely human day from sun to sun. No; it suffices if we make God’s days of creative energy and of creative rest each and all _divine days_――all alike periods of indefinite length――all of the same sort; and on the other hand man’s days of labor and his day of rest, all human days, of the same sort with each other, from sun to sun. As God’s resting day is plainly of indefinite length――a period known by its character and not by its duration, so should his days of creative labor be: not only so _may_ they be, but so they _ought_ to be according to the analogy and argument in the case.――――We come therefore to the conclusion that entirely apart from the demands of geological science, the creative days must be periods of indefinite length, called “days” with reference to the peculiar work done in them and to their peculiar character, and