Part 7 (1/2)

First, I repeat, to exclude the sentient from the term common to both in the word _creation_ or _creature_--and then to attribute the capabilities of the sentient to the insentient, as a mere figure to express the hopes of men with regard to the perfecting of the insentient for the comfort of men, were a violence as unfit in rhetoric as in its own nature. Take another part of the same utterance: 'For we know that the whole creation groaneth and travaileth in pain together until now:'

is it not manifest that to interpret such words as referring to the mere imperfections of the insensate material world, would be to make of the phrase a worthless hyperbole? I am inclined to believe the apostle regarded the whole visible creation as, in far differing degrees of consciousness, a live outcome from the heart of the living one, who is all and in all: such view, at the same time, I do not care to insist upon; I only care to argue that the word _creature_ or _creation_ must include everything in creation that has sentient life. That I should in the cla.s.s include a greater number of phenomena than a reader may be prepared to admit, will nowise affect the force of what I have to say, seeing my point is simply this: that in the term _creation_, Paul comprises all creatures capable of suffering; the condition of which sentient, therefore superior portion, gives him occasion to speak of the whole creation as suffering in the process of its divine evolution or development, groaning and travailing as in the pangs of giving birth to a better self, a n.o.bler world. It is not necessary to the idea that the creation should know what it is groaning after, or wherein the higher condition const.i.tuting its deliverance must consist. The human race groans for deliverance: how much does the race know that its redemption lies in becoming one with the Father, and partaking of his glory? Here and there one of the race knows it--which is indeed a pledge for the race--but the race cannot be said to know its own lack, or to have even a far-off notion of what alone can stay its groaning. In like manner the whole creation is groaning after an unforeseen yet essential birth--groans with the necessity of being freed from a state that is but a transitional and not a true one, from a condition that nowise answers to the intent in which existence began. In both the lower creation and the higher, this same groaning of the fettered idea after a freer life, seems the first enforced decree of a holy fate, and itself the first movement of the hampered thing toward the liberty of another birth.

To believe that G.o.d made many of the lower creatures merely for prey, or to be the slaves of a slave, and writhe under the tyrannies of a cruel master who will not serve his own master; that he created and is creating an endless succession of them to reap little or no good of life but its cessation--a doctrine held by some, and practically accepted by mult.i.tudes--is to believe in a G.o.d who, so far as one portion at least of his creation is concerned, is a demon. But a creative demon is an absurdity; and were such a creator possible, he would not be G.o.d, but must one day be found and destroyed by the real G.o.d. Not the less the fact remains, that miserable suffering abounds among them, and that, even supposing G.o.d did not foresee how creation would turn out for them, the thing lies at his door. He has besides made them so far dumb that they cannot move the hearts of the oppressors into whose hands he has given them, telling how hard they find the world, how sore their life in it. The apostle takes up their case, and gives us material for an answer to such as blame G.o.d for their sad condition.

There are many, I suspect, who from the eighth chapter of St Paul's epistle to the Romans, gather this much and no more:--that the lower animals alive at the coming of the Lord, whensoever that may be, will thenceforward, with such as thereafter may come into existence, lead a happy life for the time allotted them! Strong champions of G.o.d, these profound believers! What lovers of life, what disciples of St Paul, nay, what disciples of Jesus, to whom such a gloss is consolation for the moans of a universe! Truly, the furnace of affliction they would extinguish thus, casts out the more an evil odour! For all the creatures who through ages of misery have groaned and travailed and died, to these mild Christians it is enough that they are dead, therefore, as they would argue, out of it now! 'It is well with them,' I seem to hear such say; 'they are mercifully dealt with; their sufferings are over; they had not to live on for ever in oppression. The G.o.d of their life has taken from them their past, and troubles them with no future!' It is true this were no small consolation concerning such as are gone away!

Surely rest is better than ceaseless toil and pain! But what shall we say of such a heedless G.o.d as those Christians are content to wors.h.i.+p!

Is he a merciful G.o.d? Is he a loving G.o.d? How shall he die to escape the remorse of the authors.h.i.+p of so much misery? Our pity turns from the dead creature to the live creator who could live and know himself the maker of so many extinguished hearts, whose friend was--not he, but Death. Blessed be the name of the Father of Jesus, there is no such creator!

Be we have not to do with the dead only; there are those which live and suffer: is there no comfort concerning them, but that they too shall at length die and leave their misery? And what shall we say of those coming, and yet to come and pa.s.s--evermore issuing from the fountain of life, daily born into evil things? Will the consolation that they will soon die, suffice for the heart of the child who laments over his dead bird or rabbit, and would fain love that father in heaven who keeps on making the creatures? Alas, they are crowding in; they cannot help themselves; their misery is awaiting them! Would those Christians have me believe in a G.o.d who differentiates creatures from himself, only that they may be the prey of other creatures, or spend a few hours or years, helpless and lonely, speechless and without appeal, in merciless hands, then pa.s.s away into nothingness? I will not; in the name of Jesus, I will not. Had he not known something better, would he have said what he did about the father of men and the sparrows?

What many men call their beliefs, are but the prejudices they happen to have picked up: why should such believers waste a thought as to how their paltry fellow-inhabitants of the planet fare? Many indeed have all their lives been too busy making their human fellows groan and sweat for their own fancied well-being, to spare a thought for the fate of the yet more helpless. But there are not a few, who would be indignant at having their belief in G.o.d questioned, who yet seem greatly to fear imagining him better than he is: whether is it he or themselves they dread injuring by expecting too much of him? 'You see the plain facts of the case!' they say. 'There is no questioning them! What can be done for the poor things--except indeed you take the absurd notion into your head, that they too have a life beyond the grave?'

Why should such a notion seem to you absurd? I answer. The teachers of the nation have unwittingly, it seems to me through unbelief, wronged the animals deeply by their silence anent the thoughtless popular presumption that they have no hereafter; thus leaving them deprived of a great advantage to their position among men. But I suppose they too have taken it for granted that the Preserver of man and beast never had a thought of keeping one beast alive beyond a certain time; in which case heartless men might well argue he did not care how they wronged them, for he meant them no redress. Their immortality is no new faith with me, but as old as my childhood.

Do you believe in immortality for yourself? I would ask any reader who is not in sympathy with my hope for the animals. If not, I have no argument with you. But if you do, why not believe in it for them?

Verily, were immortality no greater a thing for the animals than it seems for men to some who yet profess to expect it, I should scarce care to insist upon their share in it. But if the thought be anywise precious to you, is it essential to your enjoyment in it, that nothing less than yourself should share its realization? Are you the lowest kind of creature that _could_ be permitted to live? Had G.o.d been of like heart with you, would he have given life and immortality to creatures so much less than himself as we? Are these not worth making immortal? How, then, were they worth calling out of the depth of no-being? It is a greater deed, to make be that which was not, than to seal it with an infinite immortality: did G.o.d do that which was not worth doing? What he thought worth making, you think not worth continuing made! You would have him go on for ever creating new things with one hand, and annihilating those he had made with the other--for I presume you would not prefer the earth to be without animals! If it were harder for G.o.d to make the former go on living, than to send forth new, then his creatures were no better than the toys which a child makes, and destroys as he makes them. For what good, for what divine purpose is the maker of the sparrow present at its death, if he does not care what becomes of it? What is he there for, I repeat, if he have no care that it go well with his bird in its dying, that it be neither comfortless nor lost in the abyss? If his presence be no good to the sparrow, are you very sure what good it will be to you when your hour comes? Believe it is not by a little only that the heart of the universe is tenderer, more loving, more just and fair, than yours or mine.

If you did not believe you were yourself to out-live death, I could not blame you for thinking all was over with the sparrow; but to believe in immortality for yourself, and not care to believe in it for the sparrow, would be simply hard-hearted and selfish. If it would make you happy to think there was life beyond death for the sparrow as well as for yourself, I would gladly help you at least to hope that there may be.

I know of no reason why I should not look for the animals to rise again, in the same sense in which I hope myself to rise again--which is, to reappear, clothed with another and better form of life than before. If the Father will raise his children, why should he not also raise those whom he has taught his little ones to love? Love is the one bond of the universe, the heart of G.o.d, the life of his children: if animals can be loved, they are loveable; if they can love, they are yet more plainly loveable: love is eternal; how then should its object perish? Must the very immortality of love divide the bond of love? Must the love live on for ever without its object? or worse still, must the love die with its object, and be eternal no more than it? What a mis-invented correlation in which the one side was eternal, the other, where not yet annihilated, constantly peris.h.i.+ng! Is not our love to the animals a precious variety of love? And if G.o.d gave the creatures to us, that a new phase of love might be born in us toward another kind of life from the same fountain, why should the new life be more peris.h.i.+ng than the new love? Can you imagine that, if, here-after, one of G.o.d's little ones were to ask him to give again one of the earth's old loves--kitten, or pony, or squirrel, or dog, which he had taken from him, the Father would say no?

If the thing was so good that G.o.d made it for and gave it to the child at first who never asked for it, why should he not give it again to the child who prays for it because the Father had made him love it? What a child may ask for, the Father will keep ready.

That there are difficulties in the way of believing thus, I grant; that there are impossibilities, I deny. Perhaps the first difficulty that occurs is, the many forms of life which we cannot desire again to see.

But while we would gladly keep the perfected forms of the higher animals, we may hope that those of many other kinds are as transitory as their bodies, belonging but to a stage of development. All animal forms tend to higher: why should not the individual, as well as the race, pa.s.s through stages of ascent. If I have myself gone through each of the typical forms of lower life on my way to the human--a supposition by antenatal history rendered probable--and therefore may have pa.s.sed through any number of individual forms of life, I do not see why each of the lower animals should not as well pa.s.s upward through a succession of bettering embodiments. I grant that the theory requires another to complement it; namely, that those men and women, who do not even approximately fulfil the conditions of their elevated rank, who will not endeavour after the great human-divine idea, striving to ascend, are sent away back down to that stage of development, say of fish or insect or reptile, beyond which their moral nature has refused to advance. Who has not seen or known men who _appeared_ not to have pa.s.sed, or indeed in some things to have approached the development of the more human of the lower animals! Let those take care who look contemptuously upon the animals, lest, in misusing one of them, they misuse some ancestor of their own, sent back, as the one mercy for him, to rea.s.sume far past forms and conditions--far past in physical, that is, but not in moral development--and so have another opportunity of pa.s.sing the self-const.i.tuted barrier. The suggestion may appear very ridiculous, and no doubt lends itself to humorous comment; but what if it should be true! what if the amused reader should himself be getting ready to follow the remanded ancestor! Upon it, however, I do not care to spend thought or time, least of all argument; what I care to press is the question--If we believe in the progress of creation as. .h.i.therto manifested, also in the marvellous changes of form that take place in every individual of certain cla.s.ses, why should there be any difficulty in hoping that old lives may reappear in new forms? The typical soul reappears in higher formal type; why may not also the individual soul reappear in higher form?

Mult.i.tudes evidently count it safest to hold by a dull scheme of things: can it be because, like David in Browning's poem _Saul_, they dread lest they should worst the Giver by inventing better gifts than his? That we do not know, is the best reason for hoping to the full extent G.o.d has made possible to us. If then we go wrong, it will be in the direction of the right, and with such aberration as will be easier to correct than what must come of refusing to imagine, and leaving the dullest traditional prepossessions to rule our hearts and minds, with no claim but the poverty of their expectation from the paternal riches. Those that hope little cannot grow much. To them the very glory of G.o.d must be a small thing, for their hope of it is so small as not to be worth rejoicing in. That he is a faithful creator means nothing to them for far the larger portion of the creatures he has made! Truly their notion of faithfulness is poor enough; how then can their faith be strong! In the very nature of divine things, the common-place must be false. The stupid, self-satisfied soul, which cannot know its own stupidity, and will not trouble itself either to understand or to imagine, is the farthest behind of all the backward children in G.o.d's nursery.

As I say, then, I know no cause of reasonable difficulty in regard to the continued existence of the lower animals, except the present nature of some of them. But what Christian will dare to say that G.o.d does not care about them?--and he knows them as we cannot know them. Great or small, they are his. Great are all his results; small are all his beginnings. That we have to send many of his creatures out of this phase of their life because of their hurtfulness in this phase of ours, is to me no stumbling-block. The very fact that this has always had to be done, the long protracted combat of the race with such, and the constantly repeated though not invariable victory of the man, has had an essential and incalculable share in the development of humanity, which is the rendering of man capable of knowing G.o.d; and when their part to that end is no longer necessary, changed conditions may speedily so operate that the wolf shall dwell with the lamb, and the leopard lie down with the kid. The difficulty may go for nothing in view of the forces of that future with which this loving speculation concerns itself.

I would now lead my companion a little closer to what the apostle says in the nineteenth verse; to come closer, if we may, to the idea that burned in his heart when he wrote what we call the eighth chapter of his epistle to the Romans. Oh, how far ahead he seems, in his hope for the creation, of the footsore and halting brigade of Christians at present crossing the world! He knew Christ, and could therefore look into the will of the Father.

_For the earnest expectation of the creature waiteth for the manifestation of the sons of G.o.d_!

At the head of one of his poems, Henry Vaughan has this Latin translation of the verse: I do not know whether he found or made it, but it is closer to its sense than ours:--

'Etenim res creatae exerto capite observantes expectant revelationem filiorum Dei.'--'For the things created, watching with head thrust out, await the revelation of the sons of G.o.d.'

Why?

Because G.o.d has subjected the creation to vanity, in the hope that the creation itself shall be delivered from the bondage of corruption into the glorious liberty of the children of G.o.d. For this double deliverance--from corruption and the consequent subjection to vanity, the creation is eagerly watching.

The bondage of corruption G.o.d encounters and counteracts by subjection to vanity. Corruption is the breaking up of the essential idea; the falling away from the original indwelling and life-causing thought. It is met by the suffering which itself causes. That suffering is for redemption, for deliverance. It is the life in the corrupting thing that makes the suffering possible; it is the live part, not the corrupted part that suffers; it is the redeemable, not the doomed thing, that is subjected to vanity. The race in which evil--that is, corruption, is at work, needs, as the one means for its rescue, subjection to vanity; it is the one hope against the supremacy of corruption; and the whole encircling, harboring, and helping creation must, for the sake of man, its head, and for its own further sake too, share in this subjection to vanity with its hope of deliverance.

Corruption brings in vanity, causes empty aching gaps in vitality. This aching is what most people regard as evil: it is the unpleasant cure of evil. It takes all shapes of suffering--of the body, of the mind, of the heart, of the spirit. It is altogether beneficent: without this ever invading vanity, what hope would there be for the rich and powerful, accustomed to, and set upon their own way? what hope for the self-indulgent, the conceited, the greedy, the miserly? The more things men seek, the more varied the things they imagine they need, the more are they subject to vanity--all the forms of which may be summed in the word disappointment. He who would not house with disappointment, must seek the incorruptible, the true. He must break the bondage of havings and shows; of rumours, and praises, and pretences, and selfish pleasures. He must come out of the false into the real; out of the darkness into the light; out of the bondage of corruption into the glorious liberty of the children of G.o.d. To bring men to break with corruption, the gulf of the inane yawns before them. Aghast in soul, they cry, 'Vanity of vanities! all is vanity!' and beyond the abyss begin to espy the eternal world of truth.

Note now 'the hope that the creation itself also,' as something besides and other than G.o.d's men and women, 'shall be delivered from the bondage of corruption, into the liberty of the glory of the children of G.o.d.'

The creation then is to share in the deliverance and liberty and glory of the children of G.o.d. Deliverance from corruption, liberty from bondage, must include escape from the very home and goal of corruption, namely death,--and that in all its kinds and degrees. When you say then that for the children of G.o.d there is no more death, remember that the deliverance of the creature is from the bondage of corruption into the glorious liberty of the children of G.o.d. Dead, in bondage to corruption, how can they share in the liberty of the children of Life?

Where is their deliverance?