Natural Law in the Spiritual World by Henry Drummond (that summer book txt) 📕

the advantages of taking up this question from the present standpoint is that we may see how a confused doctrine can really bear the luminous definition of Science and force itself upon us with all the weight of Natural Law.

What is mystery to many men, what feeds their worship, and at the same time spoils it, is that area round all great truth which is really capable of illumination, and into which every earnest mind is permitted and commanded to go with a light. We cry mystery long before the region of mystery comes. True mystery casts no shadows around. It is a sudden and awful gulf yawning across the field of knowledge; its form is irregular, but its lips are clean cut and sharp, and the mind can go to the very verge and look down the precipice into the dim abyss--

"Where writhing clouds unroll,
Striving to utter themselves in shapes."

We have gone with a light to the very verge of this truth. We have seen that the Spiritual Life is an endowment from the Spiritual World, and that the Living Spirit of Christ dwells in the Christian. But now the gulf yawns black before us. What more does Science know of life? Nothing. It knows nothing further about its origin in detail. It knows nothing about its ultimate nature. It cannot even define it. There is a helplessness in scientific books here, and a continual confession of it which to thoughtful minds is almost touching. Science, therefore, has not eliminated the true mysteries from our faith, but only the false. And it has done more. It has made true mystery scientific. Religion in having mystery is in analogy with all around it. Where there is exceptional mystery in the Spiritual world it will generally be found that there is a corresponding mystery in the natural world. And, as Origen centuries ago insisted, the difficulties of Religion are simply the difficulties of Nature.

One question more we may look at for a moment. What can be gathered on the surface as to the process of Regeneration in the individual soul? From the analogies of Biology we should expect three things: First, that the New Life should dawn suddenly; Second, that it should come "without observation;" Third, that it should develop gradually. On two of these points there can be little controversy. The gradualness of growth is a characteristic which strikes the simplest observer. Long before the word Evolution was coined Christ applied it in this very connection--"First the blade, then the ear, then the full corn in the ear." It is well known also to those who study the parables of Nature that there is an ascending scale of slowness as we rise in the scale of Life. Growth is most gradual in the highest forms. Man attains his maturity after a score of years; the monad completes its humble cycle in a day. What wonder if development be tardy in the Creature of Eternity? A Christian's sun has sometimes set, and a critical world has seen as yet no corn in the ear. As yet? "As yet," in this long Life, has not begun. Grant him the years proportionate to his place in the scale of Life. "The time of harvest is _not yet_."

Again, in addition to being slow, the phenomena of growth are secret. Life is invisible. When the New Life manifests itself it is a surprise. _Thou canst not tell whence it cometh or whither it goeth._ When the plant lives whence has the Life come? When it dies whither has it gone? _Thou canst not tell ... so is every one that is born of the Spirit. For the kingdom of God cometh without observation._

Yet once more--and this is a point of strange and frivolous dispute--this Life comes suddenly. This is the only way in which Life can come. Life cannot come gradually--health can, structure can, but not Life. A new theology has laughed at the Doctrine of Conversion. Sudden Conversion especially has been ridiculed as untrue to philosophy and impossible to human nature. We may not be concerned in buttressing any theology because it is old. But we find that this old theology is scientific. There may be cases--they are probably in the majority--where the moment of contact with the Living Spirit though sudden has been obscure. But the real moment and the conscious moment are two different things. Science pronounces nothing as to the conscious moment. If it did it would probably say that that was seldom the real moment--just as in the natural Life the conscious moment is not the real moment. The moment of birth in the natural world is not a conscious moment--we do not know we are born till long afterward. Yet there are men to whom the Origin of the New Life in time has been no difficulty. To Paul, for instance, Christ seems to have come at a definite period of time, the exact moment and second of which could have been known. And this is certainly, in theory at least, the normal Origin of Life, according to the principles of Biology. The line between the living and the dead is a sharp line. When the dead atoms of Carbon, Hydrogen, Oxygen, Nitrogen, are seized upon by Life, the organism at first is very lowly. It possesses few functions. It has little beauty. Growth is the work of time. But Life is not. That comes in a moment. At one moment it was dead; the next it lived. This is conversion, the "passing," as the Bible calls it, "from Death unto Life." Those who have stood by another's side at the solemn hour of this dread possession have been conscious sometimes of an experience which words are not allowed to utter--a something like the sudden snapping of a chain, the waking from a dream.

FOOTNOTES:

[33] "Beginnings of Life." By H. C. Bastian, M.A., M.D., F.R.S. Macmillan, vol. ii. p. 633.

[34] "Critiques and Addresses." T. H. Huxley. F.R.S., p. 239.

[35] _Nineteenth Century_, 1878, p. 507.

[36] This being the crucial point it may not be inappropriate to supplement the quotations already given in the text with the following:--

"We are in the presence of the one incommunicable gulf--the gulf of all gulfs--that gulf which Mr. Huxley's protoplasm is as powerless to efface as any other material expedient that has ever been suggested since the eyes of men first looked into it--the mighty gulf between death and life."--"As Regards Protoplasm." By J. Hutchinson Stirling, LL.D., p. 42.

"The present state of knowledge furnishes us with no link between the living and the not-living."--Huxley, "Encyclopaedia Britannica" (new Ed.). Art. "Biology."

"Whoever recalls to mind the lamentable failure of all the attempts made very recently to discover a decided support for the _generatio aequivoca_ in the lower forms of transition from the inorganic to the organic world, will feel it doubly serious to demand that this theory, so utterly discredited, should be in any way accepted as the basis of all our views of life."--Virchow: "The Freedom of Science in the Modern State."

"All really scientific experience tells us that life can be produced from a living antecedent only."--"The Unseen Universe," 6th Ed., p. 229.

[37] John iii.

[38] Rom. viii. 6.

[39] Rev. iii. 1.

[40] 1 Tim. v. 6.

[41] Eph. ii. 1, 5.

[42] 1 Cor. ii. 14.

[43] "First Principles," 2d Ed., p. 17.

[44] 2 Cor. xii. 5.

[45] 1 Cor. vi. 15.

[46] John xiv. 20.

[47] John xiv. 21-23.

[48] John xv. 4.

[49] Gal. ii. 20.

[50] One must not be misled by popular statements in this connection, such as this of Professor Owen's: "There are organisms which we can devitalize and revitalize--devive and revive--many times." (_Monthly Microscopical Journal_, May, 1869, p. 294.) The reference is of course to the extraordinary capacity for _resuscitation_ possessed by many of the Protozoa and other low forms of life.

[51] Acts ix. 5.


DEGENERATION.

"I went by the field of the slothful, and by the vineyard of the man
void of understanding; and lo, it was all grown over with thorns,
and nettles had covered the face thereof, and the stone wall thereof
was broken down. Then I saw and considered it well; I looked upon it
and received instruction."--_Solomon._

"How shall we escape if we neglect so great salvation?"--_Hebrews._

"We have as possibilities either Balance, or Elaboration, or
Degeneration."--_E. Ray Lankester._


In one of his best known books, Mr. Darwin brings out a fact which may be illustrated in some such way as this: Suppose a bird fancier collects a flock of tame pigeons distinguished by all the infinite ornamentations of their race. They are of all kinds, of every shade of color, and adorned with every variety of marking. He takes them to an uninhabited island and allows them to fly off wild into the woods. They found a colony there, and after the lapse of many years the owner returns to the spot. He will find that a remarkable change has taken place in the interval. The birds, or their descendants rather, have all become changed into the same color. The black, the white and the dun, the striped, the spotted, and the ringed, are all metamorphosed into one--a dark slaty blue. Two plain black bands monotonously repeat themselves upon the wings of each, and the loins beneath are white; but all the variety, all the beautiful colors, all the old graces of form it may be, have disappeared. These improvements were the result of care and nature, of domestication, of civilization; and now that these influences are removed, the birds themselves undo the past and lose what they had gained. The attempt to elevate the race has been mysteriously thwarted. It is as if the original bird, the far remote ancestor of all doves, had been blue, and these had been compelled by some strange law to discard the badges of their civilization and conform to the ruder image of the first. The natural law by which such a change occurs is called _The Principle of Reversion to Type_.

It is a proof of the universality of this law that the same thing will happen with a plant. A garden is planted, let us say, with strawberries and roses, and for a number of years is left alone. In process of time it will run to waste. But this does not mean that the plants will really waste away, but that they will change into something else, and, as it invariably appears, into something worse; in the one case, namely, into the small, wild strawberry of the woods, and in the other into the primitive dog-rose of the hedges.

If we neglect a garden plant, then, a natural principle of deterioration comes in, and changes it into a worse plant. And if we neglect a bird, by the same imperious law it will be gradually changed into an uglier bird. Or if we neglect almost any of the domestic animals, they will rapidly revert to wild and worthless forms again.

Now the same thing exactly would happen in the case of you or me. Why should Man be an exception to any of the laws of Nature? Nature knows him simply as an animal--Sub-kingdom _Vertebrata_, Class _Mammalia_, Order _Bimana_. And the law of Reversion to Type runs through all creation. If a man neglect himself for a few years he will change into a worse man and a lower man. If it is his body that he neglects, he will deteriorate into a wild and bestial savage--like the