The way too in which he introduces the mention of the first and following days is apparently significant, though its full meaning is probably more than we can at present understand. In ver. 5 he carefully defines light and darkness as the equivalents of day and night; but in the next verse he passes over these words, and introduces two new ones, which he has not defined; these two words being as much out of place before the creation of the atmosphere as light and darkness are supposed to have been before the Creation of the Sun. And not only does he introduce two new words, but he introduces them in a very remarkable and, with our present knowledge, unaccountable manner. Had he said "And there was morning and there was evening, one day," we should have found no difficulty in harmonizing; his words with what he had previously said concerning the evolution of light. But he first of all reverses the order, and then does not supply the natural termination to his sentence--"And there was evening and there was morning,"--"one night" would seem to be the natural conclusion; but instead of that we read, "there was evening and there was morning, one day." Whatever farther significance then may be hereafter discovered in this remarkable statement, one thing at all events seems clear, that it was designed to call attention to the fact that the day spoken of was not a natural day. Probably certain stages in the progress of the work were indicated, which farther investigations may disclose to us. A few years ago such stages seemed to be discernible, but the continued progress of discovery has partly obliterated the supposed lines of demarcation. Still further discoveries may bring to light other divisions. In the opening of the second chapter we are told that God rested on the seventh day from all His work, and His rest is spoken of in such a way as to carry our thoughts at once to the Fourth Commandment. In that commandment the duty of hallowing a seventh portion of our time is based on the fact that "in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day." But the analogy entirely fails unless the days of the Creator's work bore the same proportion to the day of His rest which man's six days of labour bear to his Sabbath. Now we are expressly told in other parts of Scripture that the Divine Sabbath is not yet ended (Heb. iii. iv.), and we are led to infer that it will not end till He that sitteth upon the throne shall say, "Behold I make all things new." If then the Sabbath of the Creator is measured by thousands of years--the whole duration of man upon the earth--it follows that the days of His work must have been of corresponding length.