fourth verse of the second chapter the
word is used to cover the whole period of time past, both the beginning
and the subsequent six work-days of the Almighty, thus: "These are the
generations of the heavens and the earth when they were created, IN THE
DAY when the Lord God made the earth and the heavens." This is no modern
invention, gotten up to serve a purpose; for Augustine so understood this
matter in the fourth century. He called them "ineffable days," describing
them as alternate pauses in the work of God. Such was the interpretation
given by the first Christians. Why should we try to measure this term day,
in its first occurrences, by a chronometer which did not come into use
until the fourth day? The notion that these days were twenty-four hours,
sprang up in the middle ages, and is the child of the literalism and
realism of those times. Moses gives seven great constructive periods of
light, which beautifully harmonize with the seven great geological ages
lying this side of his beginning. How he came to do this has perplexed the
incredulous scholar and historian beyond measure; it is, indeed, a
remarkable fact in literature, but it gives strength to the faith of the
intelligent Christian. God was with Moses; his cosmogony bears evidence of
inspiration. Compare his narrative with the cosmogonies of the ancient
nations. There is but little similitude; if there was much it would not
prove identity. It would be strange if the ancient nations should have no
truth in their cosmogonies. And if they had, would it not be more strange
for Moses to leave it out on that account? It would be well to remind you
just here that the Almighty, and doubtless his man Moses also, knew that
men possessed at least _common sense_. In the New Testament we have the
word tartarus in its verb form. Where did it come from? The Apostle Peter,
guided by the divine spirit, found it in Grecian mythology. Is it to be
thrown out on that account? Nay, verily. A man of God, that is, a prophet,
in any of the ancient ages as far back as Moses, is not to be regarded as
under obligations to shun a truth because it was already in use among men.
The man who would claim such a silly thing ought to be discarded from
scientific and literary circles as a blockhead. The cosmogony of the
Babylonians represents the beginning of things in darkness and water; in
which great non-descript animals, hideous monsters, half-beasts and
half-men, made their appearance; t