And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind. It is noticeable that the vegetation of the third day sprang from the soil in the same natural manner in which all subsequent vegetation has done, viz; by growth, which seems to resolve the well-known problem of whether the tree was before the seed, or the seed before the tree, in favor of the latter alternative, although in the order of nature the parent is always before the offspring.
In all probability the seed forms were in the soil from the first, only waiting to be vitalized by the Ruach Elohim?봗he Spirit of God; or they may have been then created. Certainly they were not evolved from the dead matter of the dry land.
Scripture, no more than science, is acquainted with Abiogenesis. Believing that "if it were given to her to- look beyond the abyss of geologically recorded time, she might "witness the evolution of living protoplasm from not living matter," science yet honestly affirms "that she sees no reason for believing that the feat (of vitalizing dead matter) has been performed yet"; and Scripture is emphatic that, if it is protoplasm which makes organized beings, the power which manufactures protoplasm is the Ruach Elohim, acting in obedience to the Divine Logos.
The time when the earth put forth its verdure, viz; towards the close of the third day, after light, air, earth, and water had been prepared and so adjusted as to minister to the life of plants, was a signal proof of the wisdom of the Creator and of the naturalness of his working.