said: Twenty-four hours measure the space of a day, or a day is in
reality the time that the heavens, starting from one point, take to
return thither. Thus, every time that, in the revolution of the sun,
evening and morning occupy the world, their periodical succession never
exceeds the space of one day.

But we must believe that there is a mysterious reason for this? God, who
made the nature of time, measured it out and determined it by intervals
of days; and, wishing to give it a week as a measure, he ordered the
week to resolve from period to period upon itself, to count the movement
of time, forming the week of one day revolving seven times upon itself:
a proper circle begins and ends with itself. Such is also the character
of eternity, to revolve upon itself and to end nowhere. If, then, the
beginning of time is called "one day" rather than "the first day," it is
because Scripture wishes to establish its relationship with eternity. It
was, in reality, fit and natural to call "one" the day whose character
is to be one wholly separated and isolated from all others. If Scripture
speaks to us of many ages, saying everywhere "age of age, and ages of
ages," we do not see it enumerate them as first, second, and third. It
follows that we are hereby shown, not so much limits, ends, and
succession of ages as distinctions between various states and modes of
action. "The day of the Lord," Scripture says, "is great and very
terrible," and elsewhere, "Woe unto you that desire the day of the Lord:
to what end is it for you? The day of the Lord is darkness and not
light." A day of darkness for those who are worthy of darkness. No;
this day without evening, without succession, and without end is not
unknown to Scripture, and it is the day that the Psalmist calls the
eighth day, because it is outside this time of weeks. Thus, whether you
call it day or whether you call it eternity, you express the same idea.
Give this state the name of day; there are not several, but only one. If