WE come now to something higher and deeper. The great mystery of a living thing is the power it possesses of propagating its kind. To trace the stream of life to its source is confessedly impossible to man, nor does any philosophic theory account for that stream. The attempt made in recent years to explain life as a mere property of atoms of non-living matter grouped in certain complex combinations, has been confessedly a failure. Professor Huxley, probably the ablest defender of this theory, and who at one time predicted that "protoplasm" (as he named the physical basis of life) might one day be produced in the laboratory, was constrained to admit, before his death, that there was no known link between the living and the not-living.

      In the era of great scientific activity which marked the last half of the nineteenth century, many and persistent efforts were made to bring about spontaneous generation; that is to say, to demonstrate that life could be caused by human manipulation to spring up out of non-living matter, and apart from antecedent life. [68] Great was the desire of unbelieving men of science to find a support for this theory, for if established it would flatly contradict the first chapter of the Bible, and thus discredit the statements of the latter upon a subject of the highest importance. In that chapter the first law of biology is enunciated in the words "after his kind"; and this law is applied both to the vegetable kingdom and to the animal,--to grass, and herb, and fruit tree, to fowl and fishes, and creeping things, to wild beast and tame beast. Each was commanded to bring forth "after his kind"; and it is needless to say that each has strictly obeyed that Divine command.

      The inspired account of Creation does not describe the method whereby God brought into existence the several species of living creatures, and gave to each the distinct characteristics which were to be its perpetual and unvarying endowment. This matter, therefore, belongs to the realm of speculation, into which it is unprofitable to enter. What concerns us is the fact, distinctly stated, and manifestly deemed by the Spirit of God to be of great importance for our instruction in the truth, that God, in creating the numerous species of living creatures, vegetable and animal, put a permanent difference between them, rigidly confining each species to the reproduction of its own kind.

      So important was this law in the mind of the [69] Creator, and so careful was He to impress it upon the mind of man, that the formula is stated nine times in the first chapter of Genesis. There is an emphasis in this which has great significance in view of the theory of organic evolution, which, but a few years ago, was advanced as a "scientific" explanation of the origin of species of living beings, and was accepted as such by nearly all the wise and learned of this world. That theory, however, stands before men without a scintilla of proof to support it.

      I speak here not of "evolution" as that word is appropriately used to designate the progressive changes constantly taking place in human affairs. On the contrary, I concede fully that all human progress is characterized by evolutionary changes, and I know of no human institution that has not been subject to such changes. This indeed is precisely what we should expect to characterize all the works and operations of human beings; since it is the natural consequence of the act of man (Adam) in departing from God's purpose for him and entering upon a career prompted by Satan. The career of humanity, or "the course of this world" (Eph. 2:2), has always been (so far as we have any record of it) "evolutionary" in the method and character of its progress. Whatever man does, or makes, or sets up, the forces of decay begin immediately to destroy and pull down, and this leads man to attempt one experiment [70] after another in the vain effort to establish something that shall endure and accomplish the object desired of it.

      But the intelligent and learned who are wise in the wisdom of this world, which is "foolishness with God," have been led by the "spirit of error" into an error of the first magnitude in supposing that "evolution"--the method of procedure of fallen man--is the method of creation employed by the Divine Creator. Against this grave error I would most earnestly warn the reader, and to that end repeat that, after many years' investigation of the philosophy of evolution, an investigation carried on in full sympathy with the widest application of that captivating theory, I have yet to see proof of a single fact showing, or tending to show, the operation of the so-called "law" or "principle" of evolution outside of human affairs. The writer has dealt quite fully with this important distinction between evolution in human affairs, and the acts of Divine Creation (as in the origin of the species) in The World and its God, chapters xvi. et seq. It is sufficient here to say that no instance has ever been found of a living thing of one species coming from ancestors of another species; and there is not the slightest ground for the belief that such a thing ever happened. On the other hand, every one of the countless billions of reproductions of living creatures--the grass, the herb yielding seed, and [71] the fruit-tree yielding fruit--which occur every year, are in accordance with the Divine command recorded in the first chapter of Genesis. Oak trees have never betrayed the slightest tendency to produce any fruit but acorns, nor acorns to produce any trees but oaks. The theory of organic evolution, promulgated by Darwin and Wallace, has nothing to commend it except that it offers an alternative to the acceptance of the account of the origin of species given in the Bible.

      The attempts made by the empiricists of the last century to bring about, or to demonstrate the possibility of, spontaneous generation of living organisms by human manipulation apart from preëxisting organisms of the same species, were at first thought to have been successful. Infusions of hay were prepared which, after being tightly sealed in suitable flasks, were heated to a temperature sufficiently high (as was supposed) to destroy all life within the flasks. These were then set aside for a while, and kept under observation; and in the course of time they were found to contain minute living organisms. These "results of science" were heralded far and wide, and great was the rejoicing occasioned thereby.

      But other men of science, among whom the most prominent was Liebig, went over the ground again, repeating the experiments more carefully; and their results showed that, in the earlier [72] experiments, either the flasks had not been tightly sealed, or else the heat to which they were exposed had not been sufficiently great to destroy all the living organisms therein. So conclusive were these later experiments that the theory of spontaneous generation (or "abiogenesis") has had no standing whatever from that time to the present.

      The following quotations will accurately inform the reader as to the best scientific opinion on this subject.

      Lord Kelvin who, until his recent death, held the leading place among scientific men, used this positive language:

      "Inanimate matter cannot become living except under the influence of matter already living. This is a fact in science which seems to me as well ascertained as the law of gravitation."

      Again he said:

      "I am ready to accept as an article of faith in science, valid for all time and in all space, that life is produced by life and only by life."

      Professor Huxley, the advocate of the theory of "animal automatism," who at one time contended earnestly that vitality was merely a property of "protoplasm," (that is to say, the property of a particular chemical compound of carbon, oxygen, hydrogen and nitrogen) left this record before his death:

      "The present state of knowledges furnishes us [73] with no link between the living and the not-living."

      Professor Tyndall says:

      "Every attempt made in our day to generate life independent of antecedent life has utterly broken down."

      Such has, indeed, been, and such must ever be, the result of all human attempts to start the flow of a stream of life, or to divert one which God has started, so as to change the form of manifestation which the Author and Giver of life has given to each species of living creatures.

      We wish the reader to understand that we rest nothing whatever upon the outcome of the foregoing scientific controversy, nor upon the above quoted (or any other) statements of human opinion however high their source. Faith has no foundation other than the Word of God.

      Men of science may be right or wrong in their deductions from the fragmentary information possessed by them. Generally they are wrong, as is clearly enough shown by the fact that a large part of the work of each generation of men of science consists in overturning or modifying the theories of their predecessors. The foregoing is given as an illustration of the utter futility of setting up the deductions of the human reason against the assertions of the Word [74] of God, and as a caution to the reader, if he be a child of God through faith in Jesus Christ, not to give the slightest credence to any statements made in the name of "science" or "scholarship" which call into question what is written in the inspired Scriptures.

      We may ask then, Is the Word of God a living Word in this particular sense? Does it have the mysterious power of imparting life; and if so, is the life it imparts of the same sort as its own? Does it reproduce "after its kind"?

      This brings up the great subject of spiritual conception and generation, concerning which the Scripture gives not a little information. Into this highly interesting but difficult subject we will not now enter. Even the beginning and maintenance of physical life in plants and animals (including man) are great and inscrutable mysteries. This is true in all stages of the process, particularly in the initial stage of germination, which is the beginning of a new individual existence by the quickening of a seed derived from a previously existing individual of the same species. How much more mysterious, then, must be the process of spiritual generation! The Lord Jesus, in His conversation with the learned and intellectual Pharisee, Nicodemus, indicated that the subject was a very mysterious one, by the words, "The wind bloweth where it listeth, and thou hearest the sound thereof, but [75] canst not tell whence it cometh, and whither it goeth: so is every one that is born (or begotten) of the Spirit."

      Therefore, even after we have learned all that is given us to know concerning the beginning of physical life in the naturally begotten, and of spiritual life in the supernaturally begotten, the subject remains as mysterious as ever, since the Author of life has reserved it among the "secret things" which "belong unto the Lord our God" (Deut. 29:29).

      But the fact of natural generation cannot be questioned, though the process be involved in unfathomable mystery. The fact of spiritual generation is equally sure to all who believe the Word of God. The Bible plainly declares it, and those who believe on the Christ of God know also by experience the beginning of a new kind of life in their own souls.

      For present purposes it is sufficient to point out that spiritual generation is analogous (as might be expected) to natural generation, being effected by means of a seed, which, having been deposited in a prepared place, is quickened by the Spirit of God, and becomes itself "spirit,"--that is to say a new nature which is spiritual in its character; for "that which is born (or begotten) of the Spirit is spirit" (John 3:6).

      The fact of spiritual conception, and the nature of the seed whereby it is effected, are plainly [76] declared in 1 Peter 1:23: "Being born (or having been begotten) again, not of corruptible seed, but of incorruptible, by the Word of God which LIVETH and abideth forever."

      There is an immense amount of truth of the highest importance contained in this passage; but the statement which especially concerns us is that the seed of the new birth is from the living Word ("the Word which LIVETH"). This statement plainly teaches that the Word of God possesses the highest endowment of a living being, namely, that of imparting life. And with this agrees the teaching of the Lord Jesus in the parable of the sower, in the explanation of which He said, "The SEED is the Word of God (Luke 8:11).

      In consequence of the transgression and fall of the first man, who was the original depository of the life of humanity (Gen. 2:7), the life in him, being "corruptible," became vitiated. Hence, by inexorable law, the seed of his generations also became corrupted. It follows that all men in their natural generation are begotten of corruptible (and corrupted) seed; and have received (and hence must impart to their succeeding generations) a corrupted life. What, therefore, was needed, in order to bring into existence a human family answering to God's purpose in the creation of man (Gen. 1:26), was a new and incorruptible seed. This has been supplied in [77] the Word of God. All who believe that Word are begotten again (or from above); not this time of corruptible seed, "but of incorruptible, by the Word of God WHICH LIVETH." It is a living Word.

      It is to be noted that this Scripture testifies that the seed of the living Word is not merely uncorrupted, but is "incorruptible." It partakes, therefore, of the nature of the "uncorruptible God" (Rom. 1:23).

      This is the guaranty to us that the Word of God is not subject to the corrupting influences of the corrupted and decaying world into which it is come. It is the only thing which has not succumbed to the forces of decay and death which reign universally in the earth. Indeed it has not been affected in the slightest degree by those forces. This has been pointed out at length in the foregoing pages; but the grand truth comes to us with peculiar force in connection with the passage in 1 Peter. We need not be at all concerned as to whether the truth of God, embodied by Him in His Word, has been corrupted, for it is incorruptible. And by that Word they who believe are begotten again through the operation of the Holy Spirit. To them "the Spirit is life" (Rom. 8:10).

      The same truth is declared in James 1:18, in the words "Of His own will begat He us with the Word of Truth."

      Such is the spiritual conception of the "sons [78] of God." These are born, or begotten. In no other way is a "son" brought into existence save by being begotten of a father. The sons of God must be begotten of God. The Apostle John tells us that they are begotten, "not of the will of the flesh, nor of the will of man" (John 1:13). The Apostle James tells us that "of His own will" they are begotten. Therefore, though the process be inscrutably mysterious, there can be no doubt as to the fact. When the Word of God is truly "heard" and thereby received into a prepared heart, that word becomes truly a seed, spiritual and incorruptible in nature, which, when quickened by the Spirit of God, becomes the life-germ of a new creature,--a son of God.

      The same truth is very clearly taught in our Lord's explanation of His parable of the sower, to which reference has already been made. Inasmuch as we have His own interpretation of this parable, we need be in no uncertainty as to its meaning. He says, "Those by the wayside are they that hear; then cometh the devil and taketh away the Word out of their hearts, lest they should believe and be saved" (Luke 8:12). And again: "But that on the good ground are they which, in an honest and good heart, having heard the Word keep it and bring forth fruit with patience."

      The method of spiritual conception set forth in [79] these Scriptures, which is effected in a manner quite analogous to natural conception, furnishes the explanation of the connection between "believing" and "life" referred to in many passages of Scripture. One of the most familiar of these is John 5:24 where the Lord Jesus states in the simplest language that the man who hears His Word and believes on Him who sent Him has everlasting life, and is passed out of death into life. Such a man receives the seed in his heart, and the seed is there quickened into life.

      Indeed, the great purpose of the Written Word is to impart life,--even eternal (that is to say Divine) life,--to those who are dead through trespasses and sins. The Gospel of John, which is devoted largely to the great subject of eternal life, and from which a large part of our information concerning it is derived, was "written that ye might believe that Jesus is the Christ, the Son of God and that believing ye might have life through His name" (John 20:31).

      The same truth is declared in the familiar passage in Romans 10:9, which sets forth very definitely the special truth which constitutes the substance and marrow of God's revelation in His Word, and which He calls upon men to believe and obey through the preaching of the Gospel, namely that Jesus Christ, who died for sinners, has been raised from the dead, and that He is Lord of all, to the glory of God the Father. [80]

      The main point to be apprehended in this connection is that a certain state of preparedness of heart is necessary in order that the "good seed" of the Word may germinate and grow there. Such a prepared heart is described in Scripture as a believing heart. That prepared state is manifested when a man believes God, as Abraham did (Rom. 4:17); or, in other words, when a man is ready to receive the Word of God as the Word of God, as the Thessalonians did (1 Thess. 2:13).

      When a man has been brought, by the operation of the Spirit of God, who is the "Spirit of LIFE in Christ Jesus" (Rom. 8:2, 10), into this state of preparation, then the Word of God, being received into the heart, acts as a seed falling into good soil. Though it be (as we might say) but the tiniest portion of God's truth as revealed in His Word which is thus received by faith, yet it suffices through His power as the means whereby He may quicken a dead soul. For surely the life of the Word is in every part thereof.

      Such is the power of the living truth to impart life; and herein lies the difference between the truth which God has revealed in His Word, and truth which may be found elsewhere. For there is much truth which is not living truth. The multiplication table is truth; but it is not living truth. It has no quickening power. The theorems of geometry are truth; but they are not [81] living truth. Never yet has any man been heard to testify that he had been the wretched and hopeless slave of sin, and had continued in spiritual darkness, fast bound in misery and vice until his eyes were opened by the great truth that two and two make four, or that the three angles of a triangle are equal to two right angles; and that thereby his life had been transformed, his soul delivered from bondage, and his heart filled with joy and peace in believing. On the other hand, in the case of a true conversion, it may have been but the shortest and simplest statement of "the Word of the truth of the Gospel" (Col. 1:5) that was heard and believed, such as that "Christ died for the ungodly" (Rom. 5:6), yet it suffices, through the mighty power of Him Who raised up Christ from among the dead, to quicken together with Christ a soul that previously was dead in trespasses and sins (Eph. 1:20; 2:5). Thus the Word of truth becomes, in some inscrutable way, the vehicle for imparting that life of which the risen Christ, the Incarnate Word, is the only Source. Eternal life for the individual soul begins through believing "the testimony of God" (1 Cor. 2:1), and the testimony of God which He has in grace given to perishing sinners that they may believe and be saved, is "CONCERNING HIS SON" (Rom. 1:3; 1 John 5:10). "And this is the record (or testimony) that God hath given to us eternal life, and this life is in His Son" [82] (1 John 5:11). Therefore it is written of those who are begotten again, "For ye are all the children of God by faith in Christ Jesus" (Gal. 3:26).

      The teaching and preaching of the day are largely permeated by a notion to the effect that "science" is in some undefined way supplying to a greater or less extent new foundations for religious faith. We cannot, therefore, insist too strongly upon the vital difference (--for it is vital--being a difference upon which life depends) between truth revealed by God through His Word, and truth discovered by the investigations of man, and generally spoken of as "scientific" truth. Truth thus obtained has no relation whatsoever to faith and eternal life; and the effort to substitute it for, or to oppose it to, the truth revealed in God's Word as the basis of faith, must be ascribed to the activity of the "spirit of error."

      Many unspiritual teachers in these last days, and many superficial readers of Scripture, deem it incredible that salvation, which is the beginning of the life of the risen Christ in the soul of a perishing man, should be wrought through an operation so apparently simple as that of receiving God's Word, through faith, into the heart.

      The clear declarations of God's Word on this subject are indeed frequently ridiculed in pulpit utterances. But to such minds the germination of a [83] seed by merely casting it into the ground would be equally incredible. These spiritually-blinded ones, wise in their own conceits, miss altogether the teaching of the Bible concerning the wonderful process of spiritual conception and generation, which, in view of the equally mysterious process of natural conception, should not be deemed "a thing incredible." "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made" (Rom. 1:20).

      The passage in 1 Peter 1 sets forth, moreover, the fact that spiritual generation through the Word of God conforms to the great biological law stated with such emphatic iteration in the first chapter of Genesis, namely, that the life imparted is the same in kind as that of its source, all the characteristics of the latter being reproduced in it. Emphasis is laid on the fact that the seed is incorruptible, and that the Word, which is its source, is eternal. Moreover, as in John's gospel, the new, incorruptible, and eternal life, which proceeds from spiritual conception by the Word of God, is put into direct contrast with the natural life or "flesh." "For," continues the Apostle Peter, "all flesh is as grass, and all the glory of man as the flower of grass." The prominent characteristic of grass is that it withereth, and of the flower of grass, or of plant life, is that it falleth away. "The grass withereth, [84] and the flower thereof falleth away: but"--in direct contrast with this--"the Word of the Lord endureth forever." So it does, and so do all they who are begotten of the incorruptible seed of the Word.

      The passage closes with the unmistakably plain statement, "And this is the Word which, by the Gospel, is preached unto you."

      The result of spiritual generation is, of course, a spiritual infant--a babe. Consequently the next words of the inspired Apostle are in full keeping with, and in confirmation of, the truth we have been considering. "Wherefore, laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings (which are characteristics of the "old man") as new-born babes, desire the sincere milk of the Word that ye may grow thereby" (1 Pet. 2:1, 2). We all know that it is of the first importance that a babe should have appropriate nourishment in order that it may grow; but this belongs to the subject of spiritual nutrition, which will be considered later on.

      Other Scriptures testify with equal clearness to the great and glorious truth that those who are begotten of the Spirit, through the incorruptible seed of the Word, receive a nature of the same sort as that of the Divine Source of their life. In the eighth chapter of Romans there is a section devoted to the "sons of God," in whom [85] the Spirit dwells (verses 9-16); and of these it is declared that God predestinated them "to be conformed to the image of His Son, that He might be the first-born among many brethren" (verse 29).

      Here the truth of likeness with the Son of God is broadly stated. Other passages declare specific features included in this general likeness. Thus 1 John 3:9 states that "whosoever is born of God doth not commit (or practice) sin; for His (God's) seed remaineth in him; and he cannot sin because he is born (begotten) of God. In this the children of God are manifest." The new nature which characterizes the new creature is one that cannot sin; and hence, when this new nature begins to manifest itself in the quickened soul, there is a struggle between its desires and those of the old nature ("the flesh"); for the flesh has desires against the spirit, and the spirit has desires against the flesh, and these are directly opposed, the one to the other (Gal. 5:17). Every one who has been begotten from above knows what this struggle means.

      Again, in 1 John 3:2, 3, it is stated that now, even at the present time, are we (believers) the sons of God, though we appear so little like it. What we shall be does not yet appear; but we know, upon the clear testimony of Scripture, that "when He shall appear we shall be LIKE HIM; for we shall see Him as He is." [86]

      These statements are so clear that it is not necessary to cite to those who believe the Word of God other passages which declare that spiritual procreation is according to the law repeated nine times in Genesis 1, "after his kind."

      In closing this important section of our subject (which might be greatly amplified if our purpose were to treat exhaustively the great truth of spiritual generation) it will be profitable to notice briefly the close relation between the Written Word and the Incarnate Word in the matter of the impartation of spiritual life.

      This truth brings before us the Son of God in His wonderful and unique character of the Source of Life to a world and to human beings, which had fallen under the power and dominion of death.

      "Through one man (Adam) sin entered the world, and death through sin, and so death passed upon (lit. passed through to) all men" (Rom. 5:12). Thus death entered and established its universal sovereignty over all men. Such expressions as "death reigned," "sin reigned unto death" (Rom. 5:14, 17, 21), state a fact whereof the evidences meet our eye whichever way we look.

      Therefore, after Adam's transgression and the ruin wrought by it, the most urgent need of the [87] world was LIFE. To this end the Son of God became a partaker of flesh and blood, "that through death He might destroy him who had the power of death, that is the devil" (Heb. 2:14). "I am come," He said, "that they might have life" (John 10:10).

      In the Gospel by John, the first thing asserted of Him, after setting forth His eternal Deity, and His mighty work as Creator, is the significant statement "In Him was LIFE" (John 1:4). This is He who "cometh down from heaven and giveth life unto the world" (John 6:33).

      We need not cite the many passages of Scripture which witness to Christ as the new Source of life to a world that had fallen under the power of death; but would call attention only to a few of those which connect Him directly with the wonderful process of spiritual generation.

      The very first of all prophecies, that concerning the woman's "seed" (Gen. 3:15) is thus fulfilled in Him; and the designation "seed," thus at the very beginning applied to Him as coming in flesh and blood, carries with it the great promise of a new humanity which was to spring up from and out of Himself.

      Again, as the "seed" of Abraham, He is the inheritor (for Himself and for His generations) of all the promises made "to Abraham and his seed." That we might not miss the meaning of this truth, so precious to those who, through [88] faith, "are the children of Abraham" (Gal. 3:7), it is expressly stated as follows: "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of ONE, And to thy SEED, which is Christ" (Gal. 3:16).

      Finally, as David's seed He is the rightful Heir to the kingdom, which He will establish on the earth in the coming age. In promise of this there are many passages such as these: "I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom" (1 Chron. 17:11). "Upon David, and upon his seed and upon his house, and upon his throne, shall there be peace forever from the LORD" (1 Kings 2:33). "I have made a covenant with My chosen, I have sworn unto David My servant, thy seed will I establish forever, and build up thy throne to all generations" (Ps. 89:3, 4). "His seed shall endure forever, and his throne as the sun before Me" (Ps. 89:36).

      Thus Christ is set forth as the Seed of the woman, as the Seed of Abraham, and as the Seed of David.

      But the great purpose of a seed, and its marvellous inherent power, is to reproduce its kind; and the designation "seed" as applied to the Son of Man has this significance also. He Himself takes up this great lesson when He refers to Himself as the kernel of wheat, saying: "Verily, [89] verily I say unto you, Except a corn (kernel) of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit" (John 12:24).

      Thus the One who alone had a title to live as a man of flesh and blood, laid that life down, submitting voluntarily to the power of death, in order that, instead of dwelling forever "alone" (as man) He might bring forth "much fruit." These are His generations, the "many sons" which He brings into glory (Heb. 2:10), the "children" of whom He speaks saying, "Behold I, and the children which God hath given Me" (Heb. 2:13).

      If we keep in mind the fact that the grains of wheat in the ear are all reproductions of the original seed, we shall see how forcibly and beautifully the parable of the "corn of wheat" teaches the lesson of spiritual generation. The life in those who have been quickened together with Christ (Eph. 2:5) is truly His life reproduced in them by the Holy Spirit, who is the Spirit of life in Christ Jesus, and whose law sets us free from the law of sin and death (Rom. 8:2). We may thus say, "Christ who is our life" (Col. 3:4); and as this new life unfolds itself in the being of the believer, and manifests the characteristics of the One who is its source, the former is able also to say "For me to live is Christ" (Phil. 1:21). [90] Whether, therefore, we are regarding the Written Word or the Incarnate Word, it is true (as has been well said) that "the Word" is the whole matter or substance of what God has revealed; but it is also true that any portion of that matter or substance which enters into a human heart, and which, as a seed, germinates and performs there the stupendous miracle of reproduction, is also the Word, imparting life "after His kind,"--life incorruptible and everlasting as the Word itself.

      Thus, in the highest sense of which we can take knowledge, the Word of God is a "Word of Life"--living and reproducing its kind; and thus is being fulfilled the promise to Him who died that we might live, of Whom it was said of old, "He shall see His seed, He shall prolong His days, and the pleasure of the LORD shall prosper in His hand. He shall see of the travail of His soul and shall be satisfied" (Isa. 53:10, 11).

      The believer too may say with David: "As for me, I will behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness" (Ps. 17:15). That will be glory for us; but, what is more important, it will be glory also for Him. [91]

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