Natural Law in the Spiritual World Part 14
Parasites are the paupers of Nature. They are forms of life which will not take the trouble to find their own food, but borrow or steal it from the more industrious. So deep-rooted is this tendency in Nature, that plants may become parasitic--it is an acquired habit--as well as animals; and both are found in every state of beggary, some doing a little for themselves, while others, more abject, refuse even to prepare their own food.
There are certain plants--the Dodder, for instance--which begin life with the best intentions, strike true roots into the soil, and really appear as if they meant to be independent for life. But after supporting themselves for a brief period they fix curious sucking discs into the stem and branches of adjacent plants. And after a little experimenting, the epiphyte finally ceases to do anything for its own support, thenceforth drawing all its supplies ready-made from the sap of its host. In this parasitic state it has no need for organs of nutrition of its own, and Nature therefore takes them away. Henceforth, to the botanist, the adult Dodder presents the degraded spectacle of a plant without a root, without a twig, without a leaf, and having a stem so useless as to be inadequate to bear its own weight.
In the Mistletoe the parasitic habit has reached a stage in some respects lower still. It has persisted in the downward course for so many generations that the young forms even have acquired the habit and usually begin life at once as parasites. The Mistletoe berries, which contain the seed of the future plant, are developed especially to minister to this degeneracy, for they glue themselves to the branches of some neighboring oak or apple, and there the young Mistletoe starts as a dependent from the first.
Among animals these _lazzaroni_ are more largely represented still.
Almost every animal is a living poor-house, and harbors one or more species of _epizoa_ or _entozoa_, supplying them gratis, not only with a permanent home, but with all the necessaries and luxuries of life.
Why does the naturalist think hardly of the parasites? Why does he speak of them as degraded, and despise them as the most ign.o.ble creatures in Nature? What more can an animal do than eat, drink, and die to-morrow?
If under the fostering care and protection of a higher organism it can eat better, drink more easily, live more merrily, and die, perhaps, not till the day after, why should it not do so? Is parasitism, after all, not a somewhat clever _ruse_? Is it not an ingenious way of securing the benefits of life while evading its responsibilities? And although this mode of livelihood is selfish, and possibly undignified, can it be said that it is immoral?
The naturalist's reply to this is brief. Parasitism, he will say, is one of the gravest crimes in Nature. It is a breach of the law of Evolution.
Thou shalt evolve, thou shalt develop all thy faculties to the full, thou shalt attain to the highest conceivable perfection of thy race--and so perfect thy race--this is the first and greatest commandment of nature. But the parasite has no thought for its race, or for perfection in any shape or form. It wants two things--food and shelter. How it gets them is of no moment. Each member lives exclusively on its own account, an isolated, indolent, selfish, and backsliding life.
The remarkable thing is that Nature permits the community to be taxed in this way apparently without protest. For the parasite is a consumer pure and simple. And the "Perfect Economy of Nature" is surely for once at fault when it encourages species numbered by thousands which produce nothing for their own or for the general good, but live, and live luxuriously, at the expense of others?
Now when we look into the matter, we very soon perceive that instead of secretly countenancing this ingenious device by which parasitic animals and plants evade the great law of the Struggle for Life, Nature sets her face most sternly against it. And, instead of allowing the transgressors to slip through her fingers, as one might at first suppose, she visits upon them the most severe and terrible penalties. The parasite, she argues, not only injures itself, but wrongs others. It disobeys the fundamental law of its own being, and taxes the innocent to contribute to its disgrace. So that if Nature is just, if Nature has an avenging hand, if she holds one vial of wrath more full and bitter than another, it shall surely be poured out upon those who are guilty of this double sin. Let us see what form this punishment takes.
Observant visitors to the sea-side, or let us say to an aquarium, are familiar with those curious little creatures known as Hermit-crabs. The peculiarity of the Hermits is that they take up their abode in the cast-off sh.e.l.l of some other animal, not unusually the whelk; and here, like Diogenes in his tub, the creature lives a solitary, but by no means an inactive life.
The _Pagurus_, however, is not a parasite. And yet although in no sense of the word a parasite, this way of inhabiting throughout life a house built by another animal approaches so closely the parasitic habit, that we shall find it instructive as a preliminary ill.u.s.tration, to consider the effect of this free-house policy on the occupant. There is no doubt, to begin with, that, as has been already indicated, the habit is an acquired one. In its general anatomy the Hermit is essentially a crab. Now the crab is an animal which, from the nature of its environment, has to lead a somewhat rough and perilous life. Its days are spent among jagged rocks and boulders. Dashed about by every wave, attacked on every side by monsters of the deep, the crustacean has to protect itself by developing a strong and serviceable coat of mail.
How best to protect themselves has been the problem to which the whole crab family have addressed themselves; and, in considering the matter, the ancestors of the Hermit-crab hit on the happy device of re-utilizing the habitations of the molluscs which lay around them in plenty, well-built, and ready for immediate occupation. For generations and generations accordingly, the Hermit-crab has ceased to exercise itself upon questions of safety, and dwells in its little sh.e.l.l as proudly and securely as if its second-hand house were a fortress erected especially for its private use.
Wherein, then, has the Hermit suffered for this cheap, but real solution of a practical difficulty? Whether its laziness costs it any moral qualms, or whether its cleverness becomes to it a source of congratulation, we do not know; but judged from the appearance the animal makes under the searching gaze of the zoologist, its expedient is certainly not one to be commended. To the eye of Science its sin is written in the plainest characters on its very organization. It has suffered in its own anatomical structure just by as much as it has borrowed from an external source. Instead of being a perfect crustacean it has allowed certain important parts of its body to deteriorate. And several vital organs are partially or wholly atrophied.
Its sphere of life also is now seriously limited; and by a cheap expedient to secure safety, it has fatally lost its independence. It is plain from its anatomy that the Hermit-crab was not always a Hermit-crab. It was meant for higher things. Its ancestors doubtless were more or less perfect crustaceans, though what exact stage of development was reached before the hermit habit became fixed in the species we cannot tell. But from the moment the creature took to relying on an external source, it began to fall. It slowly lost in its own person all that it now draws from external aid.
As an important item in the day's work, namely, the securing of safety and shelter, was now guaranteed to it, one of the chief inducements to a life of high and vigilant effort was at the same time withdrawn. A number of functions, in fact, struck work. The whole of the parts, therefore, of the complex organism which ministered to these functions, from lack of exercise, or total disuse, became gradually feeble; and ultimately, by the stern law that an unused organ must suffer a slow but inevitable atrophy, the creature not only lost all power of motion in these parts, but lost the parts themselves, and otherwise sank into a relatively degenerate condition.
Every normal crustacean, on the other hand, has the abdominal region of the body covered by a thick chitinous sh.e.l.l. In the Hermits this is represented only by a thin and delicate membrane--of which the sorry figure the creature cuts when drawn from its foreign hiding-place is sufficient evidence. Any one who now examines further this half-naked and woe-begone object, will perceive also that the fourth and fifth pair of limbs are either so small and wasted as to be quite useless or altogether rudimentary; and, although certainly the additional development of the extremity of the tail into an organ for holding on to its extemporized retreat may be regarded as a slight compensation, it is clear from the whole structure of the animal that it has allowed itself to undergo severe Degeneration.
In dealing with the Hermit-crab, in short, we are dealing with a case of physiological backsliding. That the creature has lost anything by this process from a practical point of view is not now argued. It might fairly be shown, as already indicated, that its freedom is impaired by its c.u.mbrous exoskeleton, and that, in contrast with other crabs, who lead a free and roving life, its independence generally is greatly limited. But from the physiological standpoint, there is no question that the Hermit tribe have neither discharged their responsibilities to Nature nor to themselves. If the end of life is merely to escape death, and serve themselves, possibly they have done well; but if it is to attain an ever increasing perfection, then are they backsliders indeed.
A zoologist's verdict would be that by this act they have forfeited to some extent their place in the animal scale. An animal is cla.s.sed as a low or high according as it is adapted to less or more complex conditions of life. This is the true standpoint from which to judge all living organisms. Were perfection merely a matter of continual eating and drinking, the Amba--the lowest known organism--might take rank with the highest, Man, for the one nourishes itself and saves its skin almost as completely as the other. But judged by the higher standard of Complexity, that is, by greater or lesser adaption to more or less complex conditions, the gulf between them is infinite.
We have now received a preliminary idea, although not from the study of a true parasite, of the essential principles involved in parasitism. And we may proceed to point out the correlative in the moral and spiritual spheres. We confine ourselves for the present to one point. The difference between the Hermit-crab and a true parasite is, that the former has acquired a semi-parasitic habit only with reference to _safety_. It may be that the Hermit devours as a preliminary the accommodating mollusc whose tenement it covets; but it would become a real parasite only on the supposition that the whelk was of such size as to keep providing for it throughout life, and that the external and internal organs of the crab should disappear, while it lived henceforth, by simple imbibition, upon the elaborated juices of its host. All the mollusc provides, however, for the crustacean in this instance is safety, and, accordingly in the meantime we limit our application to this. The true parasite presents us with an organism so much more degraded in all its parts, that its lessons may well be reserved until we have paved the way to understand the deeper bearings of the subject.
The spiritual principle to be ill.u.s.trated in the meantime stands thus: _Any principle which secures the safety of the individual without personal effort or the vital exercise of faculty is disastrous to moral character._ We do not begin by attempting to define words. Were we to define truly what is meant by safety or salvation, we should be spared further elaboration, and the law would stand out as a sententious common-place. But we have to deal with the ideas of safety as these are popularly held, and the chief purpose at this stage is to expose what may be called the Parasitic Doctrine of Salvation. The phases of religious experience about to be described may be unknown to many. It remains for those who are familiar with the religious conceptions of the ma.s.ses to determine whether or not we are wasting words.
What is meant by the Parasitic Doctrine of Salvation one may, perhaps, best explain by sketching two of its leading types. The first is the doctrine of the Church of Rome; the second, that represented by the narrower Evangelical Religion. We take these religions, however, not in their ideal form, with which possibly we should have little quarrel, but in their practical working, or in the form in which they are held especially by the rank and file of those who belong respectively to these communions. For the strength or weakness of any religious system is best judged from the form in which it presents itself to, and influences the common mind.
No more perfect or more sad example of semi-parasitism exists than in the case of those illiterate thousands who, scattered everywhere throughout the habitable globe, swell the lower ranks of the Church of Rome. Had an organization been specially designed, indeed, to induce the parasitic habit in the souls of men, nothing better fitted to its disastrous end could be established than the system of Roman Catholicism. Roman Catholicism offers to the ma.s.ses a molluscan sh.e.l.l.
They have simply to shelter themselves within its pale, and they are "safe." But what is this "safe?" It is an external safety--the safety of an inst.i.tution. It is a salvation recommended to men by all that appeals to the motives in most common use with the vulgar and the superst.i.tious, but which has as little vital connection with the individual soul as the dead whelk's sh.e.l.l with the living Hermit. Salvation is a relation at once vital, personal, and spiritual. This is mechanical and purely external. And this is of course the final secret of its marvelous success and world-wide power. A cheap religion is the desideratum of the human heart; and an a.s.surance of salvation at the smallest possible cost forms the tempting bait held out to a conscience-stricken world by the Romish Church. Thousands, therefore, who have never been taught to use their faculties in "working out their own salvation," thousands who will not exercise themselves religiously, and who yet cannot be without the exercise of religion, intrust themselves in idle faith to that venerable house of refuge which for centuries has stood between G.o.d and man. A Church which has harbored generations of the elect, whose archives enshrine the names of saints whose foundations are consecrated with martyrs' blood--shall it not afford a sure asylum still for any soul which would make its peace with G.o.d? So, as the Hermit into the molluscan sh.e.l.l, creeps the poor soul within the pale of Rome, seeking, like Adam in the garden, to hide its nakedness from G.o.d.
Why does the true lover of men restrain not his lips in warning his fellows against this and all other priestly religions? It is not because he fails to see the prodigious energy of the Papal See, or to appreciate the many n.o.ble types of Christian manhood nurtured within its pale. Nor is it because its teachers are often corrupt and its system of doctrine inadequate as a representation of the Truth--charges which have to be made more or less against all religions. But it is because it ministers falsely to the deepest need of man, reduces the end of religion to selfishness, and offers safety without spirituality. That these, theoretically, are its pretensions, we do not affirm; but that its practical working is to induce in man, and in its worst forms, the parasitic habit, is testified by results. No one who has studied the religion of the Continent upon the spot, has failed to be impressed with the appalling spectacle of tens of thousands of unregenerated men sheltering themselves, as they conceive it for Eternity, behind the Sacraments of Rome.
There is no stronger evidence of the inborn parasitic tendency in man in things religious than the absolute complacency with which even cultured men will hand over their eternal interests to the care of a Church. We can never dismiss from memory the sadness with which we once listened to the confession of a certain foreign professor: "I used to be concerned about religion," he said in substance, "but religion is a great subject.
I was very busy; there was little time to settle it for myself. A protestant, my attention was called to the Roman Catholic religion. It suited my case. And instead of dabbling in religion for myself I put myself in its hands. Once a year," he concluded, "I go to ma.s.s." These were the words of one whose work will live in the history of his country, one, too, who knew all about parasitism. Yet, though he thought it not, this is parasitism in its worst and most degrading form. Nor, in spite of its intellectual, not to say moral sin, is this an extreme or exceptional case. It is a case, which is being duplicated every day in our own country, only here the confessing is expressed with a candor which is rare in company with actions betraying so signally the want of it.
The form of parasitism exhibited by a certain section of the narrower Evangelical school is altogether different from that of the Church of Rome. The parasite in this case seeks its shelter, not in a Church, but in a Doctrine or a Creed. Let it be observed again that we are not dealing with the Evangelical Religion, but only with one of its parasitic forms--a form which will at once be recognized by all who know the popular Protestantism of this country. We confine ourselves also at present to that form which finds its encouragement in a single doctrine, that doctrine being the Doctrine of the Atonement--let us say, rather, a perverted form of this central truth.
The perverted Doctrine of the Atonement, which tends to beget the parasitic habit, may be defined in a single sentence--it is very much because it can be defined in a single sentence that it is a perversion.
Let us state it in a concrete form. It is put to the individual in the following syllogism: "You believe Christ died for sinners; you are a sinner; therefore Christ died for you; _and hence you are saved_." Now what is this but another species of molluscan sh.e.l.l? Could any trap for a benighted soul be more ingeniously planned? It is not superst.i.tion that is appealed to this time; it is reason. The agitated soul is invited to creep into the convolutions of a syllogism, and entrench itself behind a Doctrine more venerable even than the Church. But words are mere chitin. Doctrines may have no more vital contact with the soul than priest or sacrament, no further influence on life and character than stone and lime. And yet the apostles of parasitism pick a blackguard from the streets, pa.s.s him through this plausible formula, and turn him out a convert in the s.p.a.ce of as many minutes as it takes to tell it.
The zeal of these men, a.s.suredly, is not to be questioned: their instincts are right, and their work is often not in vain. It is possible, too, up to a certain point, to defend this Salvation by Formula. Are these not the very words of Scripture? Did not Christ Himself say, "It is finished?" And is it not written, "By grace are ye saved through faith," "Not of works, lest any man should boast," and "He that believeth on the Son hath everlasting life?" To which, however, one might also answer in the words of Scripture, "The Devils also believe," and "Except a man be born again he cannot see the Kingdom of G.o.d." But without seeming to make text refute text, let us ask rather what the supposed convert possesses at the end of the process. That Christ saves sinners, even blackguards from the streets, is a great fact; and that the simple words of the street evangelist do sometimes bring this home to man with convincing power is also a fact. But in ordinary circ.u.mstances, when the inquirer's mind is rapidly urged through the various stages of the above piece of logic, he is left to face the future and blot out the past with a formula of words.
To be sure these words may already convey a germ of truth, they may yet be filled in with a wealth of meaning and become a life-long power. But we would state the case against Salvation by Formula with ignorant and unwarranted clemency did we for a moment convey the idea that this is always the actual result. The doctrine plays too well into the hands of the parasitic tendency to make it possible that in more than a minority of cases the result is anything but disastrous. And it is disastrous not in that, sooner or later, after losing half their lives, those who rely on the naked syllogism come to see their mistake, but in that thousands never come to see it all. Are there not men who can prove to you and to the world, by the irresistible logic of texts, that they are saved, whom you know to be not only unworthy of the Kingdom of G.o.d--which we all are--but absolutely incapable of entering it? The condition of membership in the Kingdom of G.o.d is well known; who fulfill this condition and who do not, is not well known. And yet the moral test, in spite of the difficulty of its applications, will always, and rightly, be preferred by the world to the theological. Nevertheless, in spite of the world's verdict, the parasite is content. He is "safe." Years ago his mind worked through a certain chain of phrases in which the words "believe" and "saved" were the conspicuous terms. And from that moment, by all Scriptures, by all logic, and by all theology, his future was guaranteed. He took out, in short, an insurance policy, by which he was infallibly secured eternal life at death. This is not a matter to make light of. We wish we were caricaturing instead of representing things as they are. But we carry with us all who intimately know the spiritual condition of the Narrow Church in a.s.serting that in some cases at least its members have nothing more to show for their religion than a formula, a syllogism, a cant phrase or an experience of some kind which happened long ago, and which men told them at the time was called Salvation. Need we proceed to formulate objections to the parasitism of Evangelicism?
Between it and the Religion of the Church of Rome there is an affinity as real as it is unsuspected. For one thing these religions are spiritually disastrous as well as theologically erroneous in propagating a false conception of Christianity. The fundamental idea alike of the extreme Roman Catholic and extreme Evangelical Religions is Escape.
Man's chief end is to "get off." And all factors in religion, the highest and most sacred, are degraded to this level. G.o.d, for example, is a Great Lawyer. Or He is the Almighty Enemy; it is from Him we have to "get off." Jesus Christ is the One who gets us off--a theological figure who contrives so to adjust matters federally that the way is clear. The Church in the one instance is a kind of conveyancing office where the transaction is duly concluded, each party accepting the others' terms; in the other case, a species of sheep-pen where the flock awaits impatiently and indolently the final consummation. Generally, the means are mistaken for the end, and the opening-up of the possibility of spiritual growth becomes the signal to stop growing.
Second, these being cheap religions, are inevitably accompanied by a cheap life. Safety being guaranteed from the first, there remains nothing else to be done. The mechanical way in which the transaction is effected, leaves the soul without stimulus, and the character remains untouched by the moral aspects of the sacrifice of Christ. He who is unjust is unjust still; he who is unholy is unholy still. Thus the whole scheme ministers to the Degeneration of Organs. For here, again, by just as much as the organism borrows mechanically from an external source, by so much exactly does it lose in its own organization. Whatever rest is provided by Christianity for the children of G.o.d, it is certainly never contemplated that it should supersede personal effort. And any rest which ministers to indifference is immoral and unreal--it makes parasites and not men. Just because G.o.d worketh in him, as the evidence and triumph of it, the true child of G.o.d works out his own salvation--works it out having really received it--not as a light thing, a superfluous labor, but with fear and trembling as a reasonable and indispensable service.
If it be asked, then, shall the parasite be saved or shall he not, the answer is that the idea of salvation conveyed by the question makes a reply all but hopeless. But if by salvation is meant, a trusting in Christ _in order to likeness to Christ_, in order to that _holiness_ without which no man shall see the Lord, the reply is that the parasite's hope is absolutely vain. So far from ministering to growth, parasitism ministers to decay. So far from ministering to holiness, that is to _wholeness_, parasitism ministers to exactly the opposite. One by one the spiritual faculties droop and die, one by one from lack of exercise the muscles of the soul grow weak and flaccid, one by one the moral activities cease. So from him that hath not, is taken away that which he hath, and after a few years of parasitism there is nothing left to save.
If our meaning up to this point has been sufficiently obscure to make the objection now possible that this protest against Parasitism is opposed to the doctrines of Free Grace, we cannot hope in a closing sentence to free the argument from a suspicion so ill-judged. The adjustment between Faith and Works does not fall within our province now. Salvation truly is the free gift of G.o.d, but he who really knows how much this means knows--and just because it means so much--how much of consequent action it involves. With the central doctrines of grace the whole scientific argument is in too wonderful harmony to be found wanting here. The natural life, not less than the eternal, is the gift of G.o.d. But life in either case is the beginning of growth and not the end of grace. To pause where we should begin, to retrograde where we should advance, to seek a mechanical security that we may cover inertia and find a wholesale salvation in which there is no personal sanctification--this is Parasitism.
PARASITISM.
"And so I live, you see, Go through the world, try, prove, reject, Prefer, still struggling to effect My warfare; happy that I can Be crossed and thwarted as a man, Not left in G.o.d's contempt apart, With ghastly smooth life, dead at heart, Tame in earth's paddock as her prize.
Thank G.o.d, no paradise stands barred To entry, and I find it hard To be a Christian, as I said."--_Browning._
"Work out your own salvation."--_Paul._
"Be no longer a chaos, but a World, or even Worldkin. Produce!
Produce! Were it but the pitifullest infinitesimal fraction of a Product, produce it, in G.o.d's name!"--_Carlyle._
From a study of the habits and organization of the family of Hermit-crabs we have already gained some insight into the nature and effects of parasitism. But the Hermit-crab, be it remembered, is in no real sense a parasite. And before we can apply the general principle further we must address ourselves briefly to the examination of a true case of parasitism.
We have not far to seek. Within the body of the Hermit-crab a minute organism may frequently be discovered resembling, when magnified, a miniature kidney-bean. A bunch of root-like processes hangs from one side, and the extremities of these are seen to ramify in delicate films through the living tissues of the crab. This simple organism is known to the naturalist as a Sacculina; and though a full-grown animal, it consists of no more parts than those just named. Not a trace of structure is to be detected within this rude and all but inanimate frame; it possesses neither legs, nor eyes, nor mouth, nor throat, nor stomach, nor any other organs, external or internal. This Sacculina is a typical parasite. By means of its twining and theftuous roots it imbibes automatically its nourishment ready-prepared from the body of the crab.
It boards indeed entirely at the expense of its host, who supplies it liberally with food and shelter and everything else it wants. So far as the result to itself is concerned this arrangement may seem at first sight satisfactory enough; but when we inquire into the life history of this small creature we unearth a career of degeneracy all but unparalleled in nature.
The most certain clue to what nature meant any animal to become is to be learned from its embryology. Let us, therefore, examine for a moment the earliest positive stage in the development of the Sacculina. When the embryo first makes its appearance it bears not the remotest resemblance to the adult animal. A different name even is given to it by the biologist, who knows it at this period as a Nauplius. This minute organism has an oval body, supplied with six well-jointed feet by means of which it paddles briskly through the water. For a time it leads an active and independent life, industriously securing its own food and escaping enemies by its own gallantry. But soon a change takes place.
The hereditary taint of parasitism is in its blood, and it proceeds to adapt itself to the pauper habits of its race. The tiny body first doubles in upon itself, and from the two front limbs elongated filaments protrude. Its four hind limbs entirely disappear, and twelve short-forked swimming organs temporarily take their place. Thus strangely metamorphosed the Sacculina sets out in search of a suitable host, and in an evil hour, by that fate which is always ready to accommodate the transgressor, is thrown into the company of the Hermit-crab. With its two filamentary processes--which afterward develop into the root-like organs--it penetrates the body; the sac-like form is gradually a.s.sumed; the whole of the swimming feet drop off--they will never be needed again--and the animal settles down for the rest of its life as a parasite.
One reason which makes a zoologist certain that the Sacculina is a degenerate type is, that in almost all other instances of animals which begin life in the Nauplius-form--and there are several--the Nauplius develops through higher and higher stages, and arrives finally at the high perfection displayed by the shrimp, lobster, crab, and other crustaceans. But instead of rising to its opportunities, the sacculine Nauplius having reached a certain point turned back. It shrunk from the struggle for life, and beginning probably by seeking shelter from its host went on to demand its food; and so falling from bad to worse, became in time an entire dependant.
In the eyes of Nature this was a twofold crime. It was first a disregard of evolution, and second, which is practically the same thing, an evasion of the great law of work. And the revenge of Nature was therefore necessary. It could not help punishing the Sacculina for violated law, and the punishment, according to the strange and noteworthy way in which Nature usually punishes, was meted but by natural processes, carried on within its own organization. Its punishment was simply that it was a Sacculina--that it was a Sacculina when it might have been a Crustacean. Instead of being a free and independent organism high in structure, original in action, vital with energy, it deteriorated into a torpid and all but amorphous sac confined to perpetual imprisonment and doomed to a living death. "Any new set of conditions," says Ray Lankester, "occurring to an animal which render its food and safety very easily attained, seem to lead as a rule to degeneration; just as an active healthy man sometimes degenerates when he becomes suddenly possessed of a fortune; or as Rome degenerated when possessed of the riches of the ancient world. The habit of parasitism clearly acts upon animal organization in this way. Let the parasitic life once be secured, and away go legs, jaws, eyes, and ears; the active, highly-gifted crab, insect or annelid may become a mere sac, absorbing nourishment and laying eggs."[95]
There could be no more impressive ill.u.s.tration than this of what with entire appropriateness one might call "the physiology of backsliding."
We fail to appreciate the meaning of spiritual degeneration or detect the terrible nature of the consequences only because they evade the eye of sense. But could we investigate the spirit as a living organism, or study the soul of the backslider on principles of comparative anatomy, we should have a revelation of the organic effects of sin, even of the mere sin of carelessness as to growth and work, which must revolutionize our ideas of practical religion. There is no room for the doubt even that what goes on in the body does not with equal certainty take place in the spirit under the corresponding conditions.
The penalty of backsliding is not something unreal and vague, some unknown quant.i.ty which may be measured out to us disproportionately, or which perchance, since G.o.d is good, we may altogether evade. The consequences are already marked within the structure of the soul. So to speak, they are physiological. The thing affected by our indifference or by our indulgence is not the book of final judgment but the present fabric of the soul. The punishment of degeneration is simply degeneration--the loss of functions, the decay of organs, the atrophy of the spiritual nature. It is well known that the recovery of the backslider is one of the hardest problems in spiritual work. To reinvigorate an old organ seems more difficult and hopeless than to develop a new one; and the backslider's terrible lot is to have to retrace with enfeebled feet each step of the way along which he strayed; to make up inch by inch the lee-way he has lost, carrying with him a dead-weight of acquired reluctance, and scarce knowing whether to be stimulated or discouraged by the oppressive memory of the previous fall.