infinities. For it cannot be, but that human reason must be overwhelmed and shipwrecked in the sea of the majesty of these themes.
Plato collected, perhaps in Egypt, some traditional sparks as it were from the sermons of the fathers and prophets, and therefore he came nearer the truth than others. He holds that matter and mind are eternal; but he says that the world had a beginning and that it was made out of matter. But I cease to mention the opinions of philosophers, for Lyra cites these although he does not explain them.
Thus neither among the Hebrews, Greeks nor Latins is there a leading teacher whom we can follow here with safety. Therefore I shall be pardoned if I shall see what I can say on the subject. For except the one general opinion that the world was created out of nothing there is scarcely another thing connected with the subject on which there is entire agreement among all theologians.
Hilary and Augustine, two great lights in the church, believed that the world was made on a sudden and all at once, not successively during the space of six days. Augustine plays upon these six days in a marvelous manner in explaining them. He considers them to be mystical days of knowledge in the angels, and not natural days. Hence have arisen those continual discussions in the schools and in churches concerning the evening and morning knowledge, which Augustine was the cause of being introduced. These are all diligently collected and particularly mentioned by Lyra. Let those therefore who wish to know more about them consult Lyra.
But all these disputations, though subtle and clever, are not to the point in question. For what need is there to make a two-fold knowledge. Equally useless is it to consider Moses in the beginning of his history as speaking mystically or allegorically. For as he is not instructing us concerning allegorical creatures and an allegorical world, but concerning essential creatures and a world visible and apprehensive by the senses, he calls, as we say in our trite proverb, "a post, a post;" that is, when he says morning or day or evening, his meaning is the same as ours when we use those terms, without any allegory whatever. Thus the Evangelist Matthew, in his last chapter, uses the same manner of expression when he says that Christ arose on the evening of the Sabbath; that is, at that time of one of the Sabbath days which was formed by the evening light. But if we cannot fully comprehend the days here mentioned nor understand why God chose to use these intervals of time, let us rather confess our ignorance in the matter than wrest the words of Moses from the circumstances which he is recording to a meaning, which has nothing to do with those circumstances.
With respect therefore to this opinion of Augustine, we conclude that Moses spoke literally and plainly and neither allegorically nor figuratively; that is, he means that the world with all creatures was created in six days as he himself expresses it. If we cannot attain unto a comprehension of the reason why it was so, let us still remain scholars and leave all the preceptorship to the Holy Spirit!
These days were distinguished thus. On the first day the unformed mass of heaven and earth was created to which light was then added. On the second day the firmament. On the third day the earth was produced out of the waters and its fruits created. On the fourth day the heavens were adorned by the creation of the sun, moon and stars. On the fifth day the fishes of the sea and the fowls of the air. On the sixth day the beasts of the earth were created, and Man was made. I say nothing of the other views which divide these sacred matters into the work of creation, of distinction, and of ornation, because I do not think such divisions of the subject can be made to harmonize in all respects with each other. If any one admire such views let him consult Lyra.
As to Lyra thinking that a knowledge of the opinion of philosophers concerning matter is necessary, and that on such knowledge must depend a man's understanding the six days' work of creation, I question whether Lyra himself really understood what Aristotle calls matter. For Aristotle does not, like Ovid, call the original unformed chaotic mass matter. Wherefore omitting these unnecessary subjects altogether, let us come at once to Moses as a far better teacher, whom we may more safely follow than we may philosophers, who dispute without the Word about things they do not understand.
II. God's Work on the Six Days in Particular
Part I. God's Work on the First Day
I. V. 1. In the beginning God created the heavens and the earth.
A necessary and a very difficult question arises here, in that Moses speaks of the creation of the heavens and the earth, and yet does not mention the day on which nor the Word by which they were created. For one naturally inquires why Moses did not rather use the same form of words here, as he did subsequently, where mention is made of the Word thus: "In the beginning, God said, Let there be the heavens and the earth?" For Moses mentions "the heavens and the earth" before God had spoken anything, whereas both the Decalogue and the whole Scripture testify that God made the heavens and the earth, and all that in them is, "in six days." But as I said before, we enter on this path without a guide. We leave therefore to others to follow their own judgment here, while we will expound it according to our views.
Not those elements which now are, but the original rude and unformed substances Moses calls "the heavens and earth." The water was dark, and because it was by nature the lighter element it surrounded the earth, itself also as yet unformed was a kind of mud. God formed this first material, if I may so call it, of his future work, not before or apart from the six days, but, according to the express words of the Decalogue, in the "beginning" of the first day.
As I view the matter therefore Moses does not mention here the first day, because these confused substances of the hitherto rude heavens and earth were afterwards formed, and as it were fully adorned and distinguished. For what he immediately calls the "deep" and the "waters;" that is, the rude and unformed water which was not yet distributed nor adorned with its proper form, he here calls "the heavens;" whereas, had Moses spoken otherwise and had said, "In the beginning God said, Let there be the heavens and the earth;" there would have been no need of afterwards saying, "God said;" seeing that these unformed waters would have been already illuminated and the light would have been already created.
The meaning of Moses therefore in all simplicity is that all things which now exist were created by God and that "in the beginning" of the first day were created the mass of mud or of earth, and of dark mist or of water; on which afterwards, in the after part of the first day, God shed the light and caused the day to appear, which might discover this rude mass of "the heavens and the earth;" which was in all respects like undeveloped seed, and yet adapted to produce whatever God should require.
V. 2a. And the earth was waste and void.
In the Hebrew words TOHU and BOHU there is no more meaning than can be expressed in any other language, yet these terms are frequently used in the sacred Scriptures. TOHU means "nothing," so that a TOHU earth means, in its simple reality, that which is in itself "empty" or "waste;" where there is no way, no distinction of places, no hill, no vale, no grass, no herbs, no animals, no men. And such was the first appearance of the waste and untilled earth, for while the water was mixed with the earth no distinctions of those various objects could be discerned, which are clearly seen since the earth's formation and cultivation.
Thus Isaiah, 34:11, when threatening destruction to the whole earth says "There shall be stretched upon it the line of TOHU, confusion; and the plummet of BOHU, emptiness;" that is, it shall be made so desolate that neither men nor beasts shall be left upon it; all houses shall he devastated and all things hurled into chaos and confusion. Just as Jerusalem was afterwards laid waste by the Romans and
