9 In all this, you observe, Moses does not say that the deep was created by God, or the darkness or the waters. And yet, after saying concerning light that God ordered it to be, and it was, surely he ought to have gone on to speak of night also, and the deep and the waters. But of them he says not a word to imply that they were not already existing at all, though he often mentions them. Furthermore, he does not mention the birth or creation of the angels or in what manner they were brought into being, but deals only with the heavenly and earthly bodies. It follows that, according to Moses, God is the creator of nothing that is incorporeal, but is only the disposer of matter that already existed. For the words, And the earth was invisible and without form can only mean that he regards the wet and dry substance as the original matter and that he introduces God as the disposer of this matter.
10 Now on the other hand hear what Plato says about the universe : Now the whole heaven or the universe,----or whatever other name would be most acceptable to it, so let it be named by us,----did it exist eternally, having no beginning of generation, or has it come into being starting from some beginning? It has come into being. For it can be seen and handled and has a body; and all such things are the objects of sensation, and such objects of sensation, being apprehensible by opinion with the aid of sensation are things that came into being, as we saw, and have been generated. . . It follows, therefore, according to the reasonable theory, that we ought to affirm that this universe came into being as a living creature possessing soul and intelligence in very truth, both by the providence of God.