[25] "Poetic Interpretation of Nature," p. 115.
[26] 6th edition, p. 235.
[27] _Ibid._, p. 286.
[28] "Unseen Universe," p. 96.
[29] "Unseen Universe," p. 100.
[30] "Science and Culture," p. 259.
[31] Hinton"s "Philosophy and Religion," p. 40.
[32] 2 Cor. iv. 18.
BIOGENESIS.
"What we require is no new Revelation, but simply an adequate conception of the true essence of Christianity. And I believe that, as time goes on, the work of the Holy Spirit will be continuously shown in the gradual insight which the human race will attain into the true essence of the Christian religion. I am thus of opinion that a standing miracle exists, and that it has ever existed--a direct and continued influence exerted by the supernatural on the natural."--_Paradoxical Philosophy._
"He that hath the Son hath Life, and he that hath not the Son of G.o.d hath not Life."--_John._
"Omne vivum ex vivo."--_Harvey._
For two hundred years the scientific world has been rent with discussions upon the Origin of Life. Two great schools have defended exactly opposite views--one that matter can spontaneously generate life, the other that life can only come from preexisting life. The doctrine of Spontaneous Generation, as the first is called, has been revived within recent years by Dr. Bastian, after a series of elaborate experiments on the Beginnings of Life. Stated in his own words, his conclusion is this: "Both observation and experiment unmistakably testify to the fact that living matter is constantly being formed _de novo_, in obedience to the same laws and tendencies which determined all the more simple chemical combinations."[33] Life, that is to say, is not the Gift of Life. It is capable of springing into being of itself. It can be Spontaneously Generated.
This announcement called into the field a phalanx of observers, and the highest authorities in biological science engaged themselves afresh upon the problem. The experiments necessary to test the matter can be followed or repeated by any one possessing the slightest manipulative skill. Gla.s.s vessels are three-parts filled with infusions of hay or any organic matter. They are boiled to kill all germs of life, and hermetically sealed to exclude the outer air. The air inside, having been exposed to the boiling temperature for many hours, is supposed to be likewise dead; so that any life which may subsequently appear in the closed flasks must have sprung into being of itself. In Bastian"s experiments, after every expedient to secure sterility, life did appear inside in myriad quant.i.ty. Therefore, he argued, it was spontaneously generated.
But the phalanx of observers found two errors in this calculation.
Professor Tyndall repeated the same experiment, only with a precaution to insure absolute sterility suggested by the most recent science--a discovery of his own. After every care, he conceived there might still be undestroyed germs in the air inside the flasks. If the air were absolutely germless and pure, would the myriad-life appear? He manipulated his experimental vessels in an atmosphere which under the high test of optical purity--the most delicate known test--was absolutely germless. Here not a vestige of life appeared. He varied the experiment in every direction, but matter in the germless air never yielded life.
The other error was detected by Mr. Dallinger. He found among the lower forms of life the most surprising and indestructible vitality. Many animals could survive much higher temperatures than Dr. Bastian had applied to annihilate them. Some germs almost refused to be annihilated--they were all but fire-proof.
These experiments have practically closed the question. A decided and authoritative conclusion has now taken its place in science. So far as science can settle anything, this question is settled. The attempt to get the living out of the dead has failed. Spontaneous Generation has had to be given up. And it is now recognized on every hand that Life can only come from the touch of Life. Huxley categorically announces that the doctrine of Biogenesis, or life only from life, is "victorious along the whole line at the present day."[34] And even while confessing that he wishes the evidence were the other way, Tyndall is compelled to say, "I affirm that no shred of trustworthy experimental testimony exists to prove that life in our day has ever appeared independently of antecedent life."[35]
For much more than two hundred years a similar discussion has dragged its length through the religious world. Two great schools here also have defended exactly opposite views--one that the Spiritual Life in man can only come from preexisting Life, the other that it can Spontaneously Generate itself. Taking its stand upon the initial statement of the Author of the Spiritual Life, one small school, in the face of derision and opposition, has persistently maintained the doctrine of Biogenesis.
Another, larger and with greater pretension to philosophic form, has defended Spontaneous Generation. The weakness of the former school consists--though this has been much exaggerated--in its more or less general adherence to the extreme view that religion had nothing to do with the natural life; the weakness of the latter lay in yielding to the more fatal extreme that it had nothing to do with anything else. That man, being a worshiping animal by nature, ought to maintain certain relations to the Supreme Being, was indeed to some extent conceded by the naturalistic school, but religion itself we looked upon as a thing to be spontaneously generated by the evolution of character in the laboratory of common life.
The difference between the two positions is radical. Translating from the language of Science into that of Religion, the theory of Spontaneous Generation is simply that a man may become gradually better and better until in course of the process he reaches that quant.i.ty of religious nature known as Spiritual Life. This Life is not something added _ab extra_ to the natural man; it is the normal and appropriate development of the natural man. Biogenesis opposes to this the whole doctrine of Regeneration. The Spiritual Life is the gift of the Living Spirit. The spiritual man is no mere development of the natural man. He is a New Creation born from Above. As well expect a hay infusion to become gradually more and more living until in course of the process it reached Vitality, as expect a man by becoming better and better to attain the Eternal Life.
The advocates of Biogenesis in Religion have founded their argument hitherto all but exclusively on Scripture. The relation of the doctrine to the const.i.tution and course of Nature was not disclosed. Its importance, therefore, was solely as a dogma; and being directly concerned with the Supernatural, it was valid for those alone who chose to accept the Supernatural.
Yet it has been keenly felt by those who attempt to defend this doctrine of the origin of the Spiritual Life, that they have nothing more to oppose to the rationalistic view than the _ipse dixit_ of Revelation.
The argument from experience, in the nature of the case, is seldom easy to apply, and Christianity has always found at this point a genuine difficulty in meeting the challenge of Natural Religions. The direct authority of Nature, using Nature in its limited sense, was not here to be sought for. On such a question its voice was necessarily silent; and all that the apologist could look for lower down was a distant echo or a.n.a.logy. All that is really possible, indeed, is such an a.n.a.logy; and if that can now be found in Biogenesis, Christianity in its most central position secures at length a support and basis in the Laws of Nature.
Up to the present time the a.n.a.logy required has not been forthcoming.
There was no known parallel in Nature for the spiritual phenomena in question. But now the case is altered. With the elevation of Biogenesis to the rank of a scientific fact, all problems concerning the Origin of Life are placed on a different footing. And it remains to be seen whether Religion cannot at once reaffirm and re-shape its argument in the light of this modern truth.
If the doctrine of the Spontaneous Generation of Spiritual Life can be met on scientific grounds, it will mean the removal of the most serious enemy Christianity has to deal with, and especially within its own borders, at the present day. The religion of Jesus has probably always suffered more from those who have misunderstood than from those who have opposed it. Of the mult.i.tudes who confess Christianity at this hour how many have clear in their minds the cardinal distinction established by its Founder between "born of the flesh" and "born of the Spirit?" By how many teachers of Christianity even is not this fundamental postulate persistently ignored? A thousand modern pulpits every seventh day are preaching the doctrine of Spontaneous Generation. The finest and best of recent poetry is colored with this same error. Spontaneous Generation is the leading theology of the modern religious or irreligious novel; and much of the most serious and cultured writing of the day devotes itself to earnest preaching of this impossible gospel. The current conception of the Christian religion in short--the conception which is held not only popularly but by men of culture--is founded upon a view of its origin which, if it were true, would render the whole scheme abortive.
Let us first place vividly in our imagination the picture of the two great Kingdoms of Nature, the inorganic and organic, as these now stand in the light of the Law of Biogenesis. What essentially is involved in saying that there is no Spontaneous Generation of Life? It is meant that the pa.s.sage from the mineral world to the plant or animal world is hermetically sealed on the mineral side. This inorganic world is staked off from the living world by barriers which have never yet been crossed from within. No change of substance, no modification of environment, no chemistry, no electricity, nor any form of energy, nor any evolution can endow any single atom of the mineral world with the attribute of Life.
Only by the bending down into this dead world of some living form can these dead atoms be gifted with the properties of vitality, without this preliminary contact with Life they remain fixed in the inorganic sphere forever. It is a very mysterious Law which guards in this way the portals of the living world. And if there is one thing in Nature more worth pondering for its strangeness it is the spectacle of this vast helpless world of the dead cut off from the living by the Law of Biogenesis and denied forever the possibility of resurrection within itself. So very strange a thing, indeed, is this broad line in Nature, that Science has long and urgently sought to obliterate it. Biogenesis stands in the way of some forms of Evolution with such stern persistency that the a.s.saults upon this Law for number and thoroughness have been unparalleled. But, as we have seen, it has stood the test. Nature, to the modern eye, stands broken in two. The physical Laws may explain the inorganic world; the biological Laws may account for the development of the organic. But of the point where they meet, of that strange borderland between the dead and the living, Science is silent. It is as if G.o.d had placed everything in earth and heaven in the hands of Nature, but reserved a point at the genesis of Life for His direct appearing.
The power of the a.n.a.logy, for which we are laying the foundations, to seize and impress the mind, will largely depend on the vividness with which one realizes the gulf which Nature places between the living and the dead.[36] But those who, in contemplating Nature, have found their attention arrested by this extraordinary dividing-line severing the visible universe eternally into two; those who in watching the progress of science have seen barrier after barrier disappear--barrier between plant and plant, between animal and animal, and even between animal and plant--but this gulf yawn more hopelessly wide with every advance of knowledge, will be prepared to attach a significance to the Law of Biogenesis and its a.n.a.logies more profound perhaps than to any other fact or law in Nature. If, as Pascal says, Nature is an image of grace; if the things that are seen are in any sense the images of the unseen, there must lie in this great gulf fixed, this most unique and startling of all natural phenomena, a meaning of peculiar moment.
Where now in the Spiritual spheres shall we meet a companion phenomena to this? What in the Unseen shall be likened to this deep dividing-line, or where in human experience is another barrier which never can be crossed?
There is such a barrier. In the dim but not inadequate vision of the Spiritual World presented in the Word of G.o.d, the first thing that strikes the eye is a great gulf fixed. The pa.s.sage from the Natural World to the Spiritual World is hermetically sealed on the natural side.
The door from the inorganic to the organic is shut, no mineral can open it; so the door from the natural to the spiritual is shut, and no man can open it. This world of natural men is staked off from the Spiritual World by barriers which have never yet been crossed from within. No organic change, no modification of environment, no mental energy, no moral effort, no evolution of character, no progress of civilization can endow any single human soul with the attribute of Spiritual Life. The Spiritual World is guarded from the world next in order beneath it by a law of Biogenesis--_except a man be born again ... except a man be born of water and of the Spirit, he cannot enter the Kingdom of G.o.d_.
It is not said, in this enunciation of the law, that if the condition be not fulfilled the natural man _will not_ enter the Kingdom of G.o.d. The word is _cannot_. For the exclusion of the spiritually inorganic from the Kingdom of the spiritually organic is not arbitrary. Nor is the natural man refused admission on unexplained grounds. His admission is a scientific impossibility. Except a mineral be born "from above"--from the Kingdom just _above_ it--it cannot enter the Kingdom just above it.
And except a man be born "from above," by the same law, he cannot enter the Kingdom just above him. There being no pa.s.sage from one Kingdom to another, whether from inorganic to organic, or from organic to spiritual, the intervention of Life is a scientific necessity if a stone or a plant or an animal or a man is to pa.s.s from a lower to a higher sphere. The plant stretches down to the dead world beneath it, touches its minerals and gases with its mystery of Life, and brings them up enn.o.bled and transformed to the living sphere. The breath of G.o.d, blowing where it listeth, touches with its mystery of Life the dead souls of men, bears them across the bridgeless gulf between the natural and the spiritual, between the spiritually inorganic and the spiritually organic, endows them with its own high qualities, and develops within them these new and secret faculties, by which those who are born again are said to _see the Kingdom of G.o.d_.
What is the evidence for this great gulf fixed at the portals of the Spiritual World? Does Science close this gate, or Reason, or Experience, or Revelation? We reply, all four. The initial statement, it is not to be denied, reaches us from Revelation. But is not this evidence here in court? Or shall it be said that any argument deduced from this is a transparent circle--that after all we simply come back to the unsubstantiality of the _ipse dixit_? Not altogether, for the a.n.a.logy lends an altogether new authority to the _ipse dixit_. How substantial that argument really is, is seldom realized. We yield the point here much too easily. The right of the Spiritual World to speak of its own phenomena is as secure as the right of the Natural World to speak of itself. What is Science but what the Natural World has said to natural men? What is Revelation but what the Spiritual World has said to Spiritual men? Let us at least ask what Revelation has announced with reference to this Spiritual Law of Biogenesis; afterward we shall inquire whether Science, while indorsing the verdict, may not also have some further vindication of its t.i.tle to be heard.
The words of Scripture which preface this inquiry contain an explicit and original statement of the Law of Biogenesis for the Spiritual Life.
"He that hath the Son hath Life, and he that hath not the Son of G.o.d hath not Life." Life, that is to say, depends upon contact with Life. It cannot spring up of itself. It cannot develop out of anything that is not Life. There is no Spontaneous Generation in religion any more than in Nature. Christ is the source of Life in the Spiritual World; and he that hath the Son hath Life, and he that hath not the Son, whatever else he may have, hath not Life. Here, in short, is the categorical denial of Abiogenesis and the establishment in this high field of the cla.s.sical formula _Omne vivum ex vivo_--no Life without antecedent Life. In this mystical theory of the Origin of Life the whole of the New Testament writers are agreed. And, as we have already seen, Christ Himself founds Christianity upon Biogenesis stated in its most literal form. "Except a man be born of water and of the Spirit he cannot enter into the Kingdom of G.o.d. That which is born of the flesh is flesh; and that which is born of the Spirit is Spirit. Marvel not that I said unto you, ye must be born again."[37] Why did He add _Marvel not_? Did He seek to allay the fear in the bewildered ruler"s mind that there was more in this novel doctrine than a simple a.n.a.logy from the first to the second birth?
The att.i.tude of the natural man, again, with reference to the Spiritual, is a subject on which the New Testament is equally p.r.o.nounced. Not only in his relation to the spiritual man, but to the whole Spiritual World, the natural man is regarded as _dead_. He is as a crystal to an organism. The natural world is to the Spiritual as the inorganic to the organic. "To be carnally minded is _Death_."[38] "Thou hast a name to live, but art _Dead_."[39] "She that liveth in pleasure is _Dead_ while she liveth."[40] "To you he Hath given Life which were _Dead_ in trespa.s.ses and sins."[41]
It is clear that a remarkable harmony exists here between the Organic World as arranged by Science and the Spiritual World as arranged by Scripture. We find one great Law guarding the thresholds of both worlds, securing that entrance from a lower sphere shall only take place by a direct regenerating act, and that emanating from the world next in order above. There are not two laws of Biogenesis, one for the natural, the other for the Spiritual; one law is for both. Wherever there is Life, Life of any kind, this same law holds. The a.n.a.logy, therefore, is only among the phenomena; between laws there is no a.n.a.logy--there is Continuity. In either case, the first step in peopling these worlds with the appropriate living forms is virtually miracle. Nor in one case is there less of mystery in the act than in the other. The second birth is scarcely less perplexing to the theologian than the first to the embryologist.
A moment"s reflection ought now to make it clear why in the Spiritual World there had to be added to this mystery the further mystery of its proclamation through the medium of Revelation. This is the point at which the scientific man is apt to part company with the theologian. He insists on having all things materialized before his eyes in Nature. If Nature cannot discuss this with him, there is nothing to discuss. But Nature can discuss this with him--only she cannot open the discussion or supply all the material to begin with. If Science averred that she could do this, the theologian this time must part company with such Science.
For any Science which makes such a demand is false to the doctrines of Biogenesis. What is this but the demand that a lower world, hermetically sealed against all communication with a world above it, should have a mature and intelligent acquaintance with its phenomena and laws? Can the mineral discourse to me of animal Life? Can it tell me what lies beyond the narrow boundary of its inert being? Knowing nothing of other than the chemical and physical laws, what is its criticism worth of the principles of Biology? And even when some visitor from the upper world, for example some root from a living tree, penetrating its dark recess, honors it with a touch, will it presume to define the form and purpose of its patron, or until the bioplasm has done its gracious work can it even know that it is being touched? The barrier which separates Kingdoms from one another restricts mind not less than matter. Any information of the Kingdoms above it that could come to the mineral world could only come by a communication from above. An a.n.a.logy from the lower world might make such communication intelligible as well as credible, but the information in the first instance must be vouchsafed as a _revelation_.
Similarly if those in the organic Kingdom are to know anything of the Spiritual World, that knowledge must at least begin as Revelation. Men who reject this source of information, by the Law of Biogenesis, can have no other. It is no spell of ignorance arbitrarily laid upon certain members of the Organic Kingdom that prevents them reading the secrets of the Spiritual World. It is a scientific necessity. No exposition of the case could be more truly scientific than this: "The natural man receiveth not the things of the Spirit of G.o.d; for they are foolishness unto him: _neither can he know them_, because they are spiritually discerned."[42] The verb here, it will be again observed, is potential.
This is not a dogma of theology, but a necessity of Science. And Science, for the most part, has consistently accepted the situation. It has always proclaimed its ignorance of the Spiritual World. When Mr.
Herbert Spencer affirms, "Regarding Science as a gradually increasing sphere we may say that every addition to its surface does but bring it into wider contact with surrounding nescience,"[43] from his standpoint he is quite correct. The endeavors of well-meaning persons to show that the Agnostic"s position, when he a.s.serts his ignorance of the Spiritual World, is only a pretence; the attempts to prove that he really knows a great deal about it if he would only admit it, are quite misplaced. He really does not know. The verdict that the natural man receiveth not the things of the Spirit of G.o.d, that they are foolishness unto him, that _neither can he_ know them, is final as a statement of scientific truth--a statement on which the entire Agnostic literature is simply one long commentary.
We are now in a better position to follow out the more practical bearings of Biogenesis. There is an immense region surrounding Regeneration, a dark and perplexing region where men would be thankful for any light. It may well be that Biogenesis in its many ramifications may yet reach down to some of the deeper mysteries of the Spiritual Life. But meantime there is much to define even on the surface. And for the present we shall content ourselves by turning its light upon one or two points of current interest.
It must long ago have appeared how decisive is the answer of Science to the practical question with which we set out as to the possibility of a Spontaneous Development of Spiritual Life in the individual soul. The inquiry into the Origin of Life is the fundamental question alike of Biology and Christianity. We can afford to enlarge upon it, therefore, even at the risk of repet.i.tion. When men are offering us a Christianity without a living Spirit, and a personal religion without _conversion_, no emphasis or reiteration can be extreme. Besides, the clearness as well as the definiteness of the Testimony of Nature to any Spiritual truth is of immense importance. Regeneration has not merely been an outstanding difficulty, but an overwhelming obscurity. Even to earnest minds the difficulty of grasping the truth at all has always proved extreme. Philosophically one scarcely sees either the necessity or the possibility of being born again. Why a virtuous man should not simply grow better and better until in his own right he enter the Kingdom of G.o.d is what thousands honestly and seriously fail to understand. Now Philosophy cannot help us here. Her arguments are, if anything, against us. But Science answers to the appeal at once. If it be simply pointed out that this is the same absurdity as to ask why a stone should not grow more and more living till it enters the Organic World, the point is clear in an instant.
What now, let us ask specifically, distinguishes a Christian man from a non-Christian man? Is it that he has certain mental characteristics not possessed by the other? Is it that certain faculties have been trained in him, that morality a.s.sumes special and higher manifestations, and character a n.o.bler form? Is the Christian merely an ordinary man who happens from birth to have been surrounded with a peculiar set of ideas?
Is his religion merely that peculiar quality of the moral life defined by Mr. Matthew Arnold as "morality touched by emotion?" And does the possession of a high ideal, benevolent sympathies, a reverent spirit, and a favorable environment account for what men call his Spiritual Life?
The distinction between them is the same as that between the Organic and the Inorganic, the living and the dead. What is the difference between a crystal and an organism, a stone and a plant? They have much in common.
Both are made of the same atoms. Both display the same properties of matter. Both are subject to the Physical Laws. Both may be very beautiful. But besides possessing all that the crystal has, the plant possesses something more--a mysterious something called Life. This Life is not something which existed in the crystal only in a less developed form. There is nothing at all like it in the crystal. There is nothing like the first beginning of it in the crystal, not a trace or symptom of it. This plant is tenanted by something new, an original and unique possession added over and above all the properties common to both. When from vegetable Life we rise to animal Life, here again we find something original and unique--unique at least as compared with the mineral. From animal Life we ascend again to Spiritual Life. And here also is something new, something still more unique. He who lives the Spiritual Life has a distinct kind of Life added to all the other phases of Life which he manifests--a kind of Life infinitely more distinct than is the active Life of a plant from the inertia of a stone. The Spiritual man is more distinct in point of fact than is the plant from the stone. This is the one possible comparison in Nature, for it is the widest distinction in Nature; but compared with the difference between the Natural and the Spiritual the gulf which divides the organic from the inorganic is a hair"s-breadth. The natural man belongs essentially to this present order of things. He is endowed simply with a high quality of the natural animal Life. But it is Life of so poor a quality that it is not Life at all. He that hath not the Son _hath not Life_; but he that hath the Son hath Life--a new and distinct and supernatural endowment. He is not of this world. He is of the timeless state, of Eternity. _It doth not yet appear what he shall be._
The difference between the Spiritual man and the Natural man is not a difference of development, but of generation. It is a distinction of quality not of quant.i.ty. A man cannot rise by any natural development from "morality touched by emotion," to "morality touched by Life." Were we to construct a scientific cla.s.sification, Science would compel us to arrange all natural men, moral or immoral, educated or vulgar, as one family. One might be high in the family group, another low; yet, practically, they are marked by the same set of characteristics--they eat, sleep, work, think, live, die. But the Spiritual man is removed from this family so utterly by the possession of an additional characteristic that a biologist, fully informed of the whole circ.u.mstances, would not hesitate a moment to cla.s.sify him elsewhere.
And if he really entered into these circ.u.mstances it would not be in another family but in another Kingdom. It is an old-fashioned theology which divides the world in this way--which speaks of men as Living and Dead, Lost and Saved--a stern theology all but fallen into disuse. This difference between the Living and the Dead in souls is so unproved by casual observation, so impalpable in itself, so startling as a doctrine, that schools of culture have ridiculed or denied the grim distinction.
Nevertheless the grim distinction must be retained. It is a scientific distinction. "He that hath not the Son hath not Life."
Now it is this great Law which finally distinguishes Christianity from all other religions. It places the religion of Christ upon a footing altogether unique. There is no a.n.a.logy between the Christian religion and, say, Buddhism or the Mohammedan religion. There is no true sense in which a man can say, He that hath Buddha hath Life. Buddha has nothing to do with Life. He may have something to do with morality. He may stimulate, impress, teach, guide, but there is no distinct new thing added to the souls of those who profess Buddhism. These religions _may_ be developments of the natural, mental, or moral man. But Christianity professes to be more. It is the mental or moral man _plus_ something else or some One else. It is the infusion into the Spiritual man of a New Life, of a quality unlike anything else in Nature. This const.i.tutes the separate Kingdom of Christ, and gives to Christianity alone of all the religions of mankind the strange mark of Divinity.
Shall we next inquire more precisely what is this something extra which const.i.tutes Spiritual Life? What is this strange and new endowment in its nature and vital essence? And the answer is brief--it is Christ. He that hath _the Son_ hath Life.