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in the English version is the ‘open fiyvmament’ which ill 
accords with the idea of a solid closed vault: while if the Hebrew 
original (of more value than the Septuagintal copy) be con- 
sulted, the words convey that idea of expanse which Dr. Réville, 
whilst admitting as above, preferred to reject as unsuitable 
to his purpose; as I have already pointed out. 
He presses all the old, old arguments (which I need not 
to follow). Butinone passage challenges Mr. Gladstone 
to explain how, if each Day of creation is now held to 
represent an era of thousands of years, it comes to pass 
that the Almighty could put his command upon men to 
work only stx days and rest onthe seventh, on the plea that 
God Himself had worked stx days and rested on the seventh. 
Here I marvel that the Doctor had not said to him- 
self (with Regan) “ Now I spy a danger,” which may 
befall the Geologic argument. For as no evening is set to 
the seventh day; that rest of the Creator may be fairly con- 
cluded to be stt//in duration: even as the Geologist finds 
that the earth’s surface since the ‘organisms’ contempora- 
neous with man came into being is at inhabitable rest; 
as the Evolutionist also has concluded that the present 
‘organisms’ have vested from development; for have they 
not reached a platform whereon it is hopeless that they 
will produce the ‘ missing-link:’ a rest which still endures. 
The seventh day therefore, God’s rest, not having 
elapsed, does zo¢ correspond, in length of duration, with 
man’s Sabbath, followed by renewed weekly work. 
The Almighty’s work, organic and inorganic, upon 
this planet appears to have reached its rest. 
Again, as to the stx days of ‘the Hebrew Legislator’ 
we have the Hebrew Psalmists’ word, that God’s day zs 
not the same in duration of time with man’s ‘to-day’ or his 
‘yesterday’; “a thousand years in Thy sight ave but as 
yestevday,” and if a thousand, why not a million. 
