In a general way, the Scripture language, which typifies good by light, and evil by darkness, was amplified with equal whimsicality and ingenuity. Next, the six days were morally analyzed; the history of the world being considered a sort of mirror of the history of the Creation, and therefore divided into six periods. The first, from Adam to Noah, the evening of which was the Deluge; the second, from Noah to Abraham, the evening of which was the confusion of tongues; the third, from Abraham to David, of which the evening was the wicked reign of Saul; the fourth, from David to the Babylonian Captivity, the evening of which was the sins of the Jews, which drew upon them this judgment; the fifth, from the Babylonian Captivity to the Coming of Christ, the evening of which was typified by the wickedness and blindness which hid the true Messiah from their sight; the sixth, from the first coming of Christ to His second coming to judge the world, the evening of which these ancient commentators express by the question, ‘When the Son of Man cometh, shall he find faith upon the earth?’ Finally, they considered the whole Creation a type of the eternal existence of God, who is from everlasting to everlasting, having neither beginning nor end; for on the first day they observed that no morning is mentioned, and on the seventh, in which the saints enter into rest, no evening. - ANNA JAMESON, LADY EASTLAKE