Chapter VII. (Sermo II.)
Those who try to prove the eternity of matter from the words of Scripture are encountered. The earth is said to be invisible because it was covered with water. Why is it signified to have been created first, before being adorned.
But the earth was invisible and unformed. The skilled craftsman first lays the foundation; then, after the foundation is laid, he distinguishes the various parts of the building and adds ornamentation. Therefore, with the foundation of the earth in place and the substance of the heavens established (for these two are like the hinges of all things), he weaves together: But the earth was invisible and unformed. What does 'was' mean, except that they may not extend their opinions infinitely and without a beginning, and say: Behold, because matter, that is, hyle as the philosophers say, even according to the divine Scripture, had no beginning. But you will answer to those who say this because it is written: Now Cain was a tiller of the ground (Gen. IV, 2). And of him who is called Jubal, Scripture has: He was the father of all who play the harp and flute (Ibid., 21). And, there was a man in the land of Uz, whose name was Job (Job. I, 1). Therefore, let them cease to argue about the word, especially since Moses has already stated that God created the earth. Therefore, it was, from the time it was created. For if they say that it exists without a beginning, they not only say that God exists, but also that matter exists without a beginning; therefore, they should define where it was. If they say it was in a place, then it follows that a place without a beginning is postulated, in which the matter of things existed, which had no beginning. But if it seems absurd to believe in a place, see if perhaps we should consider the earth as a floating object, which, not having a foundation, was suspended by the wings of the oars. Therefore, where shall we get wings for it, unless perhaps we interpret the prophetic saying in this way: 'From the wings of the earth, we have heard prodigies' (Isa. 24:16)? And this: Woe to the land of ships with wings (Isaiah 18:1)? But if we accept this, in what air did the land fly? It could not fly without air, but air could not yet exist because there was no distinction made of the material of the elements of things, since the elements themselves had not yet been made. So where was this material of wings supported by oars? It was not in the air, because air is the substance of the world: but that air is a substance is taught by the lesson that as soon as an arrow is launched it cleaves the air, which is at once resolved into itself. So where was matter, unless it is said with some insane intention, that it was in God? Therefore, God, who is of invisible nature and inviolable, who dwells in inaccessible light, incomprehensible and most pure spirit, was the place of worldly matter, and it was a part of God in the world, although his mind is not of this world, as it is written: They are not of this world, as I am not of the world (John 17:14).
26. Just as, therefore, invisible things were joined to visible things, and He who gave order and beauty to all joined them together in inharmonious conjunction? Unless it be that, because the earth was invisible, and they believe it to be invisible from its substance; and, therefore, because it was covered with waters, it could not be seen by corporeal eyes; just as many things placed in the depths of waters are unseen by the sight and pass beyond the range of the eye. For nothing is invisible to God, but every creature of the world is estimated by the disposition of the creature. The earth was also invisible, because there was not yet light to illuminate the world, nor was there yet a sun: for afterward the luminaries of the heavens were made. And if the ray of the sun often illuminates even the waters covered by it, and brings forth with the splendor of its light those things which are immersed in the depths, who can doubt that those things which are in the depths cannot be invisible to God; unless perhaps we take the invisible earth in this sense, that it was not yet visited by the word of God and his protection, which did not have man for whom the Lord would look upon the earth, as it is written: “The Lord looked down upon the sons of men, to see if there is an intelligent one, or one seeking after God.” (Psalm 13:2) And elsewhere he says: Judgement was shot from heaven: the earth trembled and was still (Psalm 75:9). And rightly so invisible, because it was unformed, which had not yet received a suitable shape and form from its own creator.
27. And perhaps they may ask: For why did God, just as He said and it came to pass, not bestow suitable decorations upon the rising elements all at once, so that the sky, as soon as it was created, would be adorned with stars and the earth would be clothed with flowers and fruits? Surely He could have done so, but for that reason the things created first are then arranged in order, so that they would not be believed to be truly uncreated and without a beginning, if the species of things appeared as though generated from the beginning and not added afterwards. The unarranged earth is read, and it is honored by philosophers with the same privileges of eternity as God; what would they say if its beauty bloomed from the beginning? Submerged in water, it is described as if it were devoted to a shipwreck of its own principles, and still some do not believe it; what if it claimed its firstborn beauty? It is added that God wanted us to be imitators of him, so that we would first make something and then embellish it; lest while we strive for both at the same time, we cannot fulfill either. But our faith grows in a certain degree. Therefore, God first made, then adorned, so that we may believe that the same one who made, also adorned; lest we think that one adorned, the other created: rather, that both are the works of the same person; that first he would make, then he would arrange, so that one would be believed based on the other. You have a clear testimony of this in the Gospel (John 11:44). For when the Lord is about to raise Lazarus, he commanded the Jews to remove the stone from the tomb, so that seeing the dead, they would later believe that he was raised from the dead. Then he called Lazarus, and he rose from the dead, and coming out with his hands and feet bound. Was he not able to remove the stone, who was able to raise the dead? And he who could restore life to the deceased, could he not untie the bonds? To him, whose feet were bound, he gave the ability to walk, but he could not give the ability to walk when the bonds were broken? But certainly, we observe that he first wanted to demonstrate the dead to their own eyes, so they would believe; then to resurrect; thirdly, to command them to untie the bonds of the funeral; so that faith would be instilled in the unbelieving during these events, and credulity would be born through certain steps.