[Footnote 1: And this is still a mystery to us. _What_ light is we do not know--we can only speak of our own sensation of it. Nor do we know _what_ vibrates to produce light. Hypothetical terms, such as "ether,"

"luminiferous-medium," and so forth, only conceal our ignorance.]

Naturally enough, in this case, the double idea involved in creation--the Divine concept and its realization--will, in the nature of things, fall into one. No process of evolution is required; none is indicated by science. Directly the Divine hand gave the impulse concurrently with the Divine thought--light would be. In the nature of things there is no place for a line between the Divine fiat and its realization, as there is in the production of life-forms on the earth.

Or, on the other view, directly the Divine command went forth, the vapours would clear and allow the transmission of light.

(2) "AND G.o.d SAID, LET THERE BE A FIRMAMENT (EXPANSE) IN THE MIDST OF THE WATERS, AND LET IT DIVIDE THE WATERS FROM THE WATERS....AND G.o.d CALLED THE FIRMAMENT HEAVEN."

There has been gathered round this verse what I may call rather an ill-natured controversy, because there is no real ground for it; and the objections taken seem rather of a desire to find out something against the narrative at any price, than to make the best of it. The verse, when duly translated, implies that an "expanse"--the setting of a clear s.p.a.ce of atmosphere around the globe--formed one of the special design-thoughts of the Creator, followed by its immediate (or gradual) accomplishment. I think we should have hardly had so much cavilling over this word "expanse" if it had not been for the term subsequently used by the Seventy in their Greek version ([Greek: stereoma]). The ancients, it is said, believed the s.p.a.ce above the earth to be "solid."

Now I would contend that even if the Hebrew writer had any mistaken or confused notions in his own mind, that would not afford any just ground against revelation itself. But I would point out that many of the expressions which may be quoted to show the idea of solidity, are clearly poetical. And if we go to the poetic or semi-poetic aspect of things, may I not ask whether there is not a certain sense in which the earth-envelope may be said to be solid? The air has a considerable density, its uniform and inexorable pressure on every square inch of the earth's surface is very great. Such a word as [Greek: stereoma]

(_firmamentum_) does not imply solidity in the sense in which gold is solid--as if the heavens were a ma.s.s of metal, and the stars set in it like jewels; it implies, rather, something fixed and offering resistance.

It is obvious that a creative act was necessary for this "expanse." We know of spheres that have no atmosphere; and we are so ignorant of the true nature of what is beyond the utmost reach of our air-stratum, that there is room for almost any consistent conjecture regarding it.

Moreover, observe that the atmosphere is not a _chemical_ combination of gases, and one, therefore, that would take place like any other of the metallic, saline, or gaseous combinations, of which no detailed account is given--all being covered by the general phrase, "G.o.d created the heaven and the earth." The air is a mechanical mixture, pointing to a special design and a special act of origin. The necessary proportions of each gas and its combined properties could not have originated without guidance.

But the main purpose of the expanse, as stated in the text, was to regulate the water supply. That vast ma.s.ses of watery vapour must at one time have enveloped the globe, seems probable--apart from revelation; and that part of this should condense into seas and fresh-water, and part remain suspended to produce all the phenomena of invisible air-moisture and visible cloud, while an "expanse" was set, so that the earth surface should be free, and that light might freely penetrate, and sound also, and that all the other regular functions of nature dependent on the existing relation of earth and air should proceed--all this was very necessary. And when we recollect what a balanced and complex scheme it is--how very far from being a simple thing; we recognize in the adjustment of earth's atmospheric envelope, a special result worthy of the day's work.

Whether the separation between the condensed but ever re-evaporating and re-condensing water on the earth's surface, and the water vapour in the atmosphere, is _all_ that is meant by the division of the "waters that are above the firmament" from those below, it would not be wise to a.s.sert. We know so little of the condition of s.p.a.ce beyond our own air, and so little of the great stores of hydrogen which have been suggested to exist in s.p.a.ce (and might combine to form vast quant.i.ties of liquid), that we may well leave the phrase as it stands, content with a partial explanation.

(3) "AND G.o.d SAID, LET THE WATERS UNDER THE HEAVEN BE GATHERED TOGETHER UNTO ONE PLACE, AND LET THE DRY LAND APPEAR: AND IT WAS SO. AND G.o.d SAID, LET THE EARTH PUT FORTH GRa.s.s (VEGETATION), HERB YIELDING SEED, AND FRUIT TREE BEARING FRUIT AFTER ITS KIND, WHEREIN IS THE SEED THEREOF."

The only remarks that the first part of this verse calls for, are, _first_, that it explains how far from mere chance-work the emergence of land from the water was; _second_ how well it ill.u.s.trates the use of terms relating to creation.

The whole scheme of the distribution of the surface of earth into land and water is one which demanded Divine foresight and a complete ideal[1]

which was to be attained by the action and reaction of natural forces, just as much as the production of the most specialized form of plant-or animal-life.

[Footnote 1: Compare Job x.x.xviii. 10, 11, and Psa. civ. 9.]

This is not the place to go into detail as to how much of the world's life-history and its climatic conditions depend on the distribution of land and water. It is sufficient to recognize the immense importance of that distribution.

But, in the second place, it will be observed that while it is natural to suppose (though not logically necessary) that the working out of the Divine plan _commenced_ immediately on the issue of the Divine command and the declared formulation of the Divine scheme, yet we know--few things are better known--that the whole scheme was not completely realized in one day, or one age--certainly not _before_ there was any appearance of plant-life, aquatic, or dry land, or any appearance of animal-life.

I believe (though I have lost my reference) it is held by some authorities that the position of the great _oceans_ as they are now (and omitting, of course, all minor coast variations) has been fixed from very early geologic times. But, apart from that, we have ample evidence of whole continents arising and being again submerged; and of continual changes between land and water of the most wide-reaching character again and again happening during the progress of the world's history. So that here we may see clearly an instance where the revelation of the creative act must be held to refer to the great primal design--teaching us that it is a fact that at first all _was_ laid down, foreseen, and designed by the Creator; but not referring to anything like an account of the _results_ upon earth, which, for aught we know to the contrary, may not yet be complete.

As to the second part of the text, we are here introduced to the commencement of life-forms on earth.

No separation is recorded. Directly the chemical elements of matter have so combined that a solid earth and liquid water (salt and fresh) are formed, and the cooling process has gone on sufficiently long to enable the dense vapours partly to settle down and condense, partly to remain as vapour (dividing the waters above from the waters below)--directly this process is aided by the admission of diffused light and by the adjustment of the atmosphere, and the superficial adjustment of the distribution of water and land surface is provided for, then plant-life is organized.

It will be observed that even aquatic plants and algae though growing in or under water, are nevertheless connected with the _earth_; so that the phrase, "Let the _earth_ bring forth," is by no means inappropriate.

The earliest rock deposits are able to tell us little about the first beginning of plant-life. Moreover, as animal-life began only with the interval of one day (the fourth), we should expect to find--on the supposition that the heavenly _fiat_ at once received the _commencement_ of its fulfilment on each day--that the first lowly specimens of vegetable and animal life are almost coeval. And this is (apparently) the fact.

It is to be remarked that plant and animal always appear in nature as two separate and _parallel_ kingdoms. It is not that the plant is lower than the animal, so that the highest plant takes on it some of the first characters which mark the lowest animal: but both start separately from minute and little specialized forms so similar that it is extremely difficult to say which is plant and which is animal.[1]

[Footnote 1: See this well summarized in Nicholson's "Manual of Zoology"

(sixth edition, 1880), p. 13, _et seq._]

All the beginnings of life in _either_ kingdom would therefore be ill-adapted (most of them, at any rate) for preservation in rock-strata.[1]

[Footnote 1: I think this is quite sufficient, without relying on the evidence of the great quant.i.ties of _carbon_ in the earliest (Laurentian, Huronian, &c.) strata in the form of graphite. It is possible, or even probable, that this may be due to carbon supplied by ma.s.ses of little specialized _Thallophyte_ and _Anophyte_ vegetation.]

All we know for certain is that vegetable-life was closely coeval with the lowest animal-life, and that it was very long before specialized forms, even of _cryptogams_, made a great show in the world.

Probability is entirely in favour of the actual priority being in vegetable forms; and more than that is not required. For the Mosaic narrative, while it places the origin of the vegetable kingdom actually first, lets the _fiat_ for the animal kingdom follow almost immediately.

As to the _order_ of appearance of the plants, I will reserve my remarks for the moment.

(4) "AND G.o.d SAID, LET THERE BE LIGHTS IN THE FIRMAMENT OF THE HEAVEN, TO DIVIDE THE DAY FROM THE NIGHT; AND LET THEM BE FOR SIGNS, AND FOR SEASONS, AND FOR DAYS, AND FOR YEARS: AND LET THEM BE FOR LIGHTS IN THE FIRMAMENT TO GIVE LIGHT ON THE EARTH."

The sun and the stars, and all the host of heaven, are clearly understood to have been created "in the beginning," under the general statement of fact which forms the first verse of the narrative.

The 14th verse has always been understood to refer to the establishment of the _relations_ between the earth and the sun, moon, and stars, which have, as a matter of fact, been recognized by all ages and all people ever since. The writer of the 104th Psalm certainly so understood the pa.s.sage--

"He appointed the moon for seasons; The sun knoweth his going down.[1]"

The writer was instructed to use popularly intelligible language, and so the text speaks of the lights as they _appear_ in the sky or firmament.

Even if we suppose that before this act, the sun was already incandescent, and the moon capable of reflecting the light, the whole arrangement of the earth's rotation may have been such that the alternations of light and darkness may have been very different from what they are now, and the seasons also. A moment's reflection regarding the obliquity of the earth's axis, nutation, the precession of the equinoxes, the eccentricity of the orbit and the changes in the position of the orbit, will show us what ample room there was for a special adjustment and adaptation between the earth and its satellite and between both to the solar centre.[2] So that faith which accepts this as a Divine arrangement made among the special and formal acts of Creation, cannot be said to be unreasonable, or to be flying in the face of any known facts.

[Footnote 1: Ver. 19, &c. The same word is also used of "making" priests (l Kings xii. 31), and appointing (R.V.)("advancing" A.V.), ("making,"

as we familiarly say) Moses and Aaron (1 Sam. xii. 6).]

[Footnote 2: And the Psalmist justly speaks of G.o.d as _preparing_ the light of the sun (Psa. lxxiv. 16).]

It is very remarkable, as showing how little we can attribute this narrative, on any basis of probability, to mere fancy or guess-work, that this matter should have been a.s.signed to the fourth day--_after_ the fiat for plant-life had gone forth.

But the fact is that the unregulated light, and the vaporous uniform climate that must have continued if the fourth day's command had never issued, though it might have served for a time for the lowest beginnings of life, especially marine or aquatic, would ultimately have rendered any advance in the series of design impossible. Such a fact would never have occurred to an ignorant and uninspired writer.

It is here impossible to say whether the whole arrangements indicated were made at once in obedience to the Divine Design, or were produced gradually.

It has been suggested that uniformity of climate and temperature continued up till the carboniferous ages, at any rate; and it is only in the later ages that such differences of _fauna_ in different parts of the world appear, as to show differences of climate more like what we have at present.

Whether this is so or not, I am not concerned to argue. The narrative tells us that G.o.d did, at a certain point in his Creative work, design and ordain the necessary arrangements; and physical science may find out, when it is able, how and when the adjustments spoken of came about.

(5) AND G.o.d SAID-- (i.) Let the waters bring forth the moving creature that hath life, (ii.) Let fowl fly above the earth on the face of the expanse.

As to (i.) the "creation" consisted of--great sea-monsters (or water monsters), and every living thing that moveth.

Then the animal life received a _blessing_. Animals, even the lowliest, are capable of a new feature in life--happiness in their being, which cannot be predicated of plants.