The Project Gutenberg EBook of Tarry thou till I come, by George Croly This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you'll have to check the laws of the country where you are located before using this ebook. Title: Tarry thou till I come or, Salathiel, the wandering Jew. Author: George Croly Contributor: Lewis Wallace Illustrator: T. De Thulstrup Release Date: March 15, 2018 [EBook #56750] Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK TARRY THOU TILL I COME *** Produced by The Online Distributed Proofreading Team at http://www.pgdp.net (This file was produced from images generously made available by The Internet Archive) Cover image “Tarry thou till I come!” [see page 3. [i] COPYRIGHT 1901 BY FUNK & WAGNALLS CO. Image of the illustrated title page THULSTRUP ILLUSTRATED EDITION TARRY THOU TILL I COME OR SALATHIEL, THE WANDERING JEW By GEORGE CROLY Introductory Letter by Gen. LEWIS WALLACE With Twenty Full-Page Drawings by T. de THULSTRUP NEW YORK & LONDON FUNK & WAGNALLS COMPANY ·M·C·M·I· Copyright, 1901 By FUNK & WAGNALLS COMPANY Published May, 1901 [Registered at Stationers’ Hall, London] Printed in the United States of America PUBLISHERS’ NOTE [ii] [iii] This remarkable historical romance is closely associated by the author in his brief Preface with the early Second Coming of Christ, a belief that is held to-day by a rapidly increasing number of people in all parts of Christendom. The story was first published in 1827, and was issued at different times under different titles, as “Salathiel, a Story of the Past, the Present, and the Future”; and “Salathiel, the Immortal, or the Wandering Jew.” It had wide popularity for a generation or more, the leading critical journals in England and America giving it great praise. In the present revival of the story, many typographical, and some other errors, that crept into the various editions, have been carefully corrected, chapter and marginal headings have been added, and the dialogs have been generally broken up into paragraphs in harmony with the fashion of to-day, and the whole book has been carefully annotated. We are glad in the belief that we have carried out successfully General Lewis Wallace’s wish, that the story be worthily illustrated. We were fortunate in securing a masterful artist who shared the great enthusiasm of the author of “Ben Hur” for this story of Croly’s, and in his drawings Mr. de Thulstrup has spared neither time nor labor, spending many months, both here and in Europe, in the study of the details necessary to perfect the pictures. We feel assured that General Wallace will now wish to recast the closing sentence of his Introductory Letter. The words that doomed Salathiel to immortality on earth, “Tarry Thou Till I Come,” so fit the story that we have ventured to make them the chief title, and have so combined the new with the old that no one will be misled. The colored frontispiece by Mr. de Thulstrup happily illustrates the new title. In the Appendix will be found a series of letters written for this publication by thirty or more representative Jewish scholars, on “Jesus of Nazareth from the Present Jewish Point of View.” The Appendix contains other matter suggested by the legend of “The Wandering Jew,” prepared by D. S. Gregory, LL.D., and by Arthur T. Pierson, D.D. The general Introduction is self-explanatory. It is believed that no book now before the public can be made nearly so helpful as this one in interesting the minds of readers, young and old, in the events that closely followed in Palestine the Crucifixion, and marked the conflict between early Judaism and Christianity, and ended in the final destruction of Jerusalem. The reader will now and then be reminded of some of the more striking passages in two or three of the popular religious novels published in the past decade. But, as it is not given even to great geniuses to remember forward, our author will scarcely be exposed to the accusation of having borrowed from these later writers. All existing rights in this book, held in this country or England, have been purchased by us. Funk and Wagnalls Company. New York and London. INTRODUCTORY LETTER From General Lewis Wallace (Author of “Ben Hur”) Crawfordsville, Ind., September 1, 1900. Gentlemen: I have learned that you have in mind the issuance of a new edition of Croly’s story of “The Wandering Jew.” Perhaps you will lend a willing ear to a suggestion or two, so much is the book in my love. In my judgment, the six greatest English novels are “Ivanhoe,” “The Last of the Barons,” “The Tale of Two Cities,” “Jane Eyre,” “Hypatia,” and this romance of Croly’s. If Shakespeare had never been born; if Milton, Byron, and Tennyson were singers to be, and Bacon, Darwin, and Ruskin unknown; if there had been no British dramatists, no British historians, no works in British libraries significant of British science and philosophy, no alcoves glutted with bookish remains of British moralists and preachers, still the six works named would of themselves suffice to constitute a British literature. This is bold, I know: bold in assertion, and even bolder in the lift of Croly’s story from the ground to a place in the upper sky. Can I justify the classification? Certainly, if only your patience and my time permitted. Here, to begin, is a broad adverse generality,—the very worst of possible arguments against the book is, that of the five great classics with which I have thrust it into association, it is the least known to-day by the general public. Yet the admission is not in the least decisive of merits; in inquisitorial phrase it serves merely to put objections to question. It is a religious novel, says one, sneering. That used to be urged against the “Pilgrim’s Progress”; yet the Pilgrim goes marching on, and I fancy his progress will stop only when the world stops. And how is it that of late years, at least, several novels religious in tone and spirit have been more than well received? Indeed, is it not a fact that some of them have attained extraordinary popularity, thus gainsaying the narrow Puritanism which less than a century ago put the novel under ban, regardless of kind and excellence? Another objection. The style is somewhat too exalted; and then the critic makes haste to stretch the alleged defect to the author’s want of art. Now, I would not like to be dogmatic or unkind, but such points certainly disclose a [iv] [v] [vi] lamentable comprehension. Why, coiled up in that objection lie the very excellencies of the book. How, pray, could exaltation be avoided? Who does not know that in description the sublime always imposes its own laws? Imagine, if you can, the commonplace used by a narrator struggling to convey an idea of the tremendous in a hurricane at sea. And as to a want of art, I would like to say mildly that the absence of art in the book is its main charm. Any, the slightest show of premeditation or design would have been gross treason to nature. Does a woman, struck to the heart, utter her grief by measure as a singer sings or a poet writes? And how is it with a man in rage or pain? Yet, verily, there was never a woman or a man in speech so impelled by a sting of soul as Salathiel. Passing, now, the matter of criticism and mere negative dealing, I choose to be affirmative. Salathiel, the subject of the book, was a Jew, and in rank a Prince of the Tribe of Naphtali. In the persecution of Christ, his arrest, his trial, his scourging, Salathiel was the leading insatiate; and such, doubtless, he would have continued down to the last minute of the third hour of the Crucifixion but that the victim stopped him. At what stage of the awful crime the stoppage took place, the author leaves to inference; but how the incident befell and its almost inconceivable effect upon Salathiel, no man should again try to describe. This is from Croly, his words: “But in the moment of exultation I was stricken. He who had refused an hour of life to the victim was, in terrible retribution, condemned to know the misery of life interminable. I heard through all the voices of Jerusalem—I should have heard through all the thunders of heaven—the calm, low voice, ‘Tarry thou till I come!’” Such the retribution; now the effect. “I felt my fate at once! I sprang away through the shouting hosts as if the avenging angel waved his sword above my head. Wild songs, furious execrations, the uproar of myriads stirred to the heights of passion, filled the air; still, through all, I heard the pursuing sentence, ‘Tarry thou till I come,’ and felt it to be the sentence of incurable agony! I was never to know the shelter of the grave!” And then follow five paragraphs, each beginning with the same words uttered, as I imagine, in the tone of a shriek of anguish, “Immortality on earth!” And of those paragraphs, regarded as a dissection of the moral part of a man by virtue of which he is susceptible of infinite happiness or infinite misery, I say that for completeness and eloquence they are without parallel in the language. Nor is that all. In those paragraphs, one reading will find the definition of a punishment which in subtlety, in torture, and in duration is as far out of range of human origin as in execution it is out of range of human power. Yet more. Instantly with the comprehension of the punishment defined, the immeasurable difference between the agonies of death on a cross, though of days in duration, and the agonies of immortal life under curse on earth, becomes discernible. In that difference there is a divine thought in anger, an avenging impulse. The superiority in misery of the punishment of Salathiel, its term of sentence, its depth of suffering, its superhuman passion of vengeance, seem impossible to the all-patient Christ; and while we are considering its possibility, the book carries us to the question, Is there a wandering Jew? I think so. Let smile now who will; yet, as I see, a whole race is the multiple of the man, just as the man is the incarnation of the race. Israel, the plural, merges in Salathiel, the singular, insomuch that to think of the one is to think of the other. In this instance, also, the similitudes become creative, and life, nature, history, and doom, sinking the race, make room for the wandering Jew. Not only do I think there is a wandering Jew, but I know him intimately. To Croly he was a young man, a warrior; to me, he came an old man, a philosopher. Croly beheld him irate, passionate, vengeful. I saw him wiser by many hundreds of years, and repentant, and trying vainly to bring about a brotherhood of man by preaching the unity of God. With Croly, he was the Prince of Naphtali; with me, he was the Prince of India. Returning now—with such a subject, dealt with so magnificently, I can not see how the great reading public in America can be indifferent to a new edition of Croly’s romance. Only take us into your faith, gentlemen, and see to it that the issue be worthy the theme. Be even luxurious with it; give it fine paper, wide margins, large type, and choice binding; and, if Gustave Doré were living, I would further beg you to have the edition illustrated by him. Very respectfully, (signature) Lewis Wallace To Funk & Wagnalls Company. INTRODUCTION [vii] [viii] [ix] “Tarry thou till I come.” These words smote Salathiel like successive thunder-claps, tho uttered without the noise of speech. At once a doom and a prophecy—this Jesus, now climbing Calvary to His death, would come again, and the Jew could not perish from the earth until His coming! Our author, Dr. Croly, has based his story on this old, pathetic legend. He believed that “The Wandering Jew”— typical of the Jewish race—is about to end his wearisome journeyings, as Christ is soon to come.[A] That the Christ is coming, and that this coming is near at hand, is believed to-day by millions. He is coming—but how? Hear Him: The kingdom of heaven is like unto leaven which a woman hid in three measures of meal, till the whole was leavened —the life and nature of the leaven reappearing in the quickened mass. Again: The kingdom of heaven is like a grain of mustard-seed, the least of all seeds, so little that it is likely to be lost sight of in the count of forces; but it has life in it, and the power to grow and multiply, and it spreads its branches in every direction, each laden with seeds—the life and nature of the first grain reappearing in every one of the myriads of grains. And again: The kingdom of heaven is as if a man should cast seed into the ground; and it should spring and grow up, he knoweth not how; first the blade, then the ear, after that the full corn in the ear. It is all natural: the earth does its work; the sun, the air, the water do their work, and the life and nature of the seed grow and multiply, reappearing in each grain in exact accordance with the nature of the seed. It is natural, but marvelous: the man “knoweth not how” it is done; but no one says, therefore, that that growth is supernatural, miraculous. Whence the germ of life in the seed? Whence the germ of life in the kingdom of heaven? Who can tell? The wind bloweth where it listeth. Thou seest the effect of it, but canst not tell whence it cometh, nor whither it goeth. So is life wherever you find it, whether at the birth of a yeast-plant, of grains of mustard-seed and of corn, or of the natural and spiritual man. But the leaven, and the grains of mustard-seed and of corn, and the kingdoms of the natural and the spiritual man grow and reach perfection by natural processes—that is, in harmony with cause and effect—each process subject to critical and scientific analysis, if that analysis goes deep enough, and wide enough, and far enough. Life reappears in new life. The leaven and the seed and the Christ-life all reincarnate themselves in more leaven, more seed, more of the Christ life. “In that day,” said Jesus, “ye shall know that I am in you.” Those who study the New Testament can not but be impressed with how often, and under how many forms, is there uttered the thought, Christ formed in you. This is the coming of Christ. Not that it is the only coming; many millions of earnest men and women believe that in the near future He will come in a way palpable to our physical senses as He came nineteen hundred years ago. “Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven” (Acts i. 11). Yet experiences on the physical plane are of little comparative value—comparative. Jesus bade the doubting Thomas to reach forth his hand and touch Him, that he might have tangible evidence: Now, Thomas, you believe because you have seen and felt; but blessed is he who believes on the higher plane of spiritual knowing. It is “an evil and adulterous generation” that seeketh after proofs of spiritual things on the sensuous level. Men saw and touched Jesus in Palestine who were millions of miles from Him. Were Christ to appear in visible form, it might easily be of no value whatever to come into physical contact with Him, to meet Him on Broadway or on the Strand; but who can measure the value of having Christ recreated in himself, as the leaven is recreated in the meal, and as a seed is recreated in new seed, so that men, when they see that man, and talk to him, and deal with him, shall feel that they have been with Christ? One day I saw in a neighbor’s flower-bed a little plant, that, as it pushed its way above the ground, had brought with it the mother seed from which it grew. That was a literal reappearance of the planted seed; but it was not the reappearance, not the resurrection of the seed, for which a seed grows. Christ came the first time into men’s vision by coming on the plane of their senses; He comes the second time into men’s vision by lifting them up to His plane of spiritual comprehension. This coming of Christ involves a new birth, a new creation, a new kingdom. It means a new step in the evolution of man. As man has stepped from the mineral kingdom to the vegetable kingdom, and from the vegetable kingdom to the animal kingdom, and from the animal kingdom to the kingdom of the natural man,[B] so now he steps from the kingdom of the natural man to the kingdom of the spiritual man, every portion of this step a natural process subject to critical scientific analysis, if that analysis goes deep enough, wide enough, far enough. It is the continuance of evolution without a break, without a leap (“Nature never makes leaps,” says Leibnitz; the leaps are only seeming), lifting the race by a new birth through Christ the type-life up to the plane of spiritual being and knowing. Is the visible second coming of Jesus fancy or truth? Our author believed it true, and increasing multitudes to-day believe it true. Among these are many of the foremost Christian teachers of this generation, as that trio of great [x] [xi] [xii] preachers recently dead, Charles H. Spurgeon, A. J. Gordon, and Dwight L. Moody; Newman Hall, Theodore Monod, Arthur T. Pierson, F. B. Meyer, J. H. Brookes, C. Cuthbert Hall. There is evidently near at hand an extraordinary revival of this belief. In the republication of this remarkable story about the Jew who is “to wander on earth until Christ comes again,” it has seemed to me that it would not be inappropriate to give, by way of Introduction, and in the Appendix, several lines of thought bearing upon the coming of Christ. THE ESSENTIAL COMING OF CHRIST I This coming is in harmony with the laws of sequence and continuity. In each preceding step in the evolution of man the unfolding of the physical basis of life was from below, but the life itself was from above, never from below. Scientists are now practically unanimous in saying that, “There is not a scintilla of evidence that the inorganic or mineral world has ever evolved a plant life.” “To the scientist,” says Darwin, “it is a hopeless inquiry as to how life originated.” “Life from an egg,” is still the latest dictum of science; that is, life only from life.[C] Each of the successive steps or kingdoms has had its type-life. The plant—that is, the physical basis of the plant life—came from the inorganic matter; the animal—that is, the physical basis of the animal life—came from the plant and through the plant from the mineral kingdom; the natural man—that is, the physical basis of the life of the natural man— came from the animal and the kingdoms below it; the spiritual man—that is, the physical basis of the life of the spiritual man—comes from the natural man and the kingdoms below him. The development from kingdom to kingdom was a natural unfolding; yet the new creature of the next higher order always came through a new birth—a double birth: (1) the birth of the new type-life of the next higher kingdom into the evolutionary order of nature, through the hereditary chain; and (2) the birth of each individual into this type-life. None of the previous transitions from a lower to a higher kingdom has taken place within historic times. The cradle at Bethlehem flashes a searchlight down the spiral stairway up which man has come from platform to platform, kingdom to kingdom. Here at last we see that the type-life of the kingdom of the spiritual man is born from above into the hereditary chain of evolution. Many times, and in many ways, He declares I am “from above.” He is born a natural man, and yet possesses the life of the kingdom next higher, and proceeds to lift the natural man by a new birth into the kingdom of the spiritual man. He is born the son of man and the son of God, bridging the chasm with His own being. Again and again He says, “I am the life”; “I have come that ye may have life”; except ye partake of Me “ye have no life in you.” He calls Himself the “bread of life,” “the water of life.” This would all be meaningless were Christ talking about the life of the kingdom of the natural man which all now have and have had. As the spiritual type-life lifts the natural man into the spiritual kingdom, so the type-life of the natural man lifted the animal into the kingdom of the natural man, and the animal type-life lifted the vegetable, and the vegetable type-life lifted the mineral. There is no break in the golden thread that runs through all this series of development from the mineral world up to the new creature in Christ Jesus. There is nothing in this last development contrary to nature; it follows along exactly the same laws of natural unfoldment as did the other kingdoms. The law of continuity holds.[D] Christ is born really into the kingdom of the natural man, and the natural man is born into the spiritual kingdom, through Christ, the type-life. In this last stage of man’s ascent, as in the previous ones, nature makes “no leap.” Think not, says Christ, “that I have come to destroy the law; I have not come to destroy, but to fulfil”; I have come to carry on My work in harmony with the processes of the universe. What is law but the method that the immanent God, everywhere and forever, pursues in His work? True, segments of the circle He follows are easily out of the reach of our vision. Huxley tells us that he has no doubt that even on the physical plane, most important work is being done far beyond the reach of the most powerful microscope. He might have said, and kept easily within bounds, the most important work. The crystal is matter plus the principle of crystallization; so the plant, the animal, the natural man—always the creature of the kingdom below with the plus sign, for a birth is an unfoldment and something more. And so, the Christ life takes the character, the soul, the spirit of the natural man, which have developed through the ages—takes them through a new birth, this time with man’s consent. “Marvel not that I say unto you, ye must be born again.” “Verily, verily, I say unto thee, except a man be born from above he can not see the kingdom of God” (John iii. 3). Ye are “babes in Christ,” “Ye are new creatures.” We become heirs “of God through Christ,” crying “Abba, Father.” “In love’s hour Eternal Love conceives in us the child of God” through the spiritual type-life Christ Jesus. Christ could not have been more explicit or more scientifically exact in declaring Himself the type-life of the spiritual man. “I am the door,” “the way,” “the life”; “no man can come to the Father but by Me.” “He that hath the Son hath life; and he that hath not the Son of God hath not life”; he may be a Cæsar leading armies against Pompey, or a Cicero declaiming his matchless orations against Cataline, and yet be dead. In the inspired picture-history of creation, an Adam is the type-life of the kingdom of the natural man; in the New [xiii] [xiv] [xv] Testament, Christ is presented in every way as the type-life of the kingdom of the spiritual man. “The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual” (1 Cor. xv. 45, 46). Here, also, the law of conformity to type is manifest. Each type-life is perfect, but those who are born through the type-life begin at the bottom; the “fall” is great from the type-life to the beginning of growth in the next higher kingdom. But from that onward the battle of evolution is to secure likeness to the type. “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory” (2 Cor. iii. 18). We shall be “conformed to the image of His Son” (Rom. viii. 29). “As we have borne the image of the earthy, we shall also bear the image of the heavenly” (1 Cor. xv. 49). After the night is over we shall awake in His likeness. Newton said that he made a splendid guess at the universal law of gravitation when he saw the apple fall. Why may it not be permissible for us to guess, from the law of conformity to type, that in every kingdom the new creature carries with it the pattern of its type-life, and that after this pattern, in the lower kingdoms, the accompanying cells strive to weave a nature corresponding with its kingdom, and in the kingdom of the spiritual man the Holy Spirit strives to weave the nature of the spiritual man?[E] In the lower kingdoms it is a survival of the fightest, in the highest a survival of the fittest, the struggle for life for ourselves merging into a struggle for life for others. Even among men in the earlier days, to discover the greatest man, the measuring-string was placed around the muscle. That was the age of Hercules. Then the time came when the measuring-string was placed around the head. That was the age of Bacon and Shakespeare. But the time comes in the rapidly advancing future when the measuring-string will be placed around the heart, and he who measures most there will be most conformed to the Master, for he is greatest who most fully gives himself for others. Evolution goes on, hereafter, in the inner and upper world, outside and beyond our vision, making many and many variations doubtless, as in the lower realms. In the Father’s spiritual house also are many mansions. We are stepping from the physiological to the psychological, from body and mind to spirit. As in all previous growth, the latest type-life is reappearing in His generation—in the “new creatures” of His kingdom. II The outward evolution—that of the physical—marvelous beyond thought, is comparatively insignificant. The chief evolution has been and is within. The scientist is unscientific who ignores the greater evolution and builds his explanatory system on the lesser—on the least. Psychology is also a science. Has nature one method for the development of the physical part of man’s being, and another for the development of the non-material and spiritual? Nature is not divided. What means the hereditary likeness, mental and spiritual—not less marked than the physical? These marks often skip many generations and then reappear again in full. They can not, therefore, be the result of education or imitation. Nor is it easy to believe that they were placed within us by a direct act of creation, as the old-fashioned theological professor taught that God mixed the fossils with the plastic stones at creation, somewhat as a cook mixes raisins and other fruits in the dough for her plum-pudding. What means the gradual development in the brain of the cerebrum and cerebellum, the organs of the soul powers, enlarging from generation to generation? These are scarcely visible in the lowest animals. They become larger as we advance up the animal scale of intelligence, or psychic power; large in the ape, who came far along the same line that man came; four times as large in the lowest Zulu as in the ape, but far larger in the European and American civilized man —thus slowly made perfect through awful struggles and sufferings, painfully growing a million years or more. Is it not then reasonable to believe that there is a corresponding psychic or soul development from generation to generation in the unseen individuality, the ego, which uses the cerebrum and cerebellum as organs; that up the spiral stairway of evolution the whole man has come,—his personality, with its soul powers, and the physical organs of these powers in the brain, and the entire physical man? To-day, in the unfolding embryo of every child, nature marvelously and clearly retells the history of the evolution of the physical nature of the human race from the one-celled moneron to the billion-celled man. For the embryo of the child is a historic map, done in flesh and blood, of the evolution of man, of the forms he has assumed, broadly speaking, as he climbed nature’s stairway.[F] Is it hard to believe that our individuality has been born and reborn through the line of ancestry back to the type-lives, and through them back to the “beginning,” when God took of His own life to develop, through ages of conflict, personalities other than His own who would, of their own free will, choose goodness? Is it hard to believe that at every successive birth each parent has placed his stamp upon the individuality, but that the individuality has perdured being reborn again and again into successive higher kingdoms? Does it seem hard to believe that we should be born many times? Is it then harder to believe that we should be born after we have lived than that we should be born when we have not lived? The profoundest mystery is in the first birth, in which we all believe. And why should it be thought by us incredible that, with the mingling of the parental cells, the individuality exactly fitted should be reborn in the line of heredity, receiving the parental stamp, being attracted by the law which answers to that law which guides the atom unerringly to its place in the crystal—that same law wonderfully exalted? Whatever and wherever character is, it must be obedient to the law that draws it, for the law of attraction is even more irresistible in the inner world than is the law of [xvi] [xvii] [xviii] gravitation in the outer world. Every man as he comes to his birth comes to his own place; in a profound sense he chooses his parents and his surroundings. As he was, he is, plus his birth-gain and his growth through consent and volition; his past leads him. And in this last transition each man is conscious that his individuality continues, altho he passes from one kingdom into the next. The dictum of science is “no leap, no break”—continuity. Then it is reasonable to believe that the individuality will continue through succeeding future changes, as it has continued these millions of years through the successive past changes. It would require much credulity to believe that nature has travailed in pain these untold ages to develop a personality that would of its own free will choose goodness, only to destroy that personality as soon as made. John Fiske has well said:[G] “The materialistic assumption that the life of the soul ends with the life of the body, is perhaps the most colossal instance of assumption that is known in the history of philosophy.” That was a provincial notion about the universe which was held before Copernicus’s time—the belief that the sun, planets, stars, all revolved around the earth. Copernicus was called the destroyer of faith and bitterly denounced. His idea made the earth but a speck, and the Milky Way—billions of miles long—the mere yard-stick of the universe. All this has immensely enlarged faith—did not destroy it. Darwin, too, was called the destroyer of faith; but now we begin to see that evolution, in giving man countless eons of growth, instead of keeping him a creature of yesterday, bounded by the cradle and grave, has immensely enlarged faith, and beyond thought has added to the dignity of man. III At each succeeding birth the individuality, to thrive, must be in harmony with its changed surroundings, and the cells that swarm in every organized body struggle to bring this to pass. It is the business of the cell to obey the pushings of the governing force in the organization to which it belongs. The plant needs water, minerals, air, sunshine. Its attendant cells hear the cry of their master and build roots into the ground and branches into the air, and weave leaves into lungs and laboratories. Note a vine in some cave—how it works its way toward the hole through which sunshine is streaming, and how it causes some roots to build out toward a vein of water; others toward a skeleton many feet away and along the bones of that skeleton—hungering and thirsting for minerals, water, light, heat. Hungering and thirsting—asking, knocking—the plant receives. Seek and ye shall find; strive and it shall be yours. This is the law in the plant life, the law in the animal life, in the life of the natural man, in the life of the spiritual man. In a deep sense, as a man thinketh so he is. The universe of cells within each man calls him “master.” Ye are gods; kings upon thrones; your slightest wish is heard; your earnest, persistent desire compels obedience. Answer to prayer is a growth, a building up or down to what you wish. Wishing is asking. Ask what you will, and from that instant receiving, you receive. Christ can never fully come into a man until the man has grown up to the level of spiritual things. It is a sensuous generation that seeks to be satisfied with consolation through the physical senses. All of our faculties carry their own demonstrations of truth up to the level of their development. To the pure and loving, purity and love need no witnesses. Every man has had placed in his hand a latch-key to the beauty and wisdom —to all of the excellences of the universe; but there is only one way of using that latch-key effectively. We must grow to a level with the latch. I must have an eye fitted for the landscape, and must have a poetic soul before the landscape can read its poetry to me. I may believe that Beethoven’s Ninth Symphony is music because a master of music has told me so; that is belief based on authority; or, I may measure the waves of sound and scientifically demonstrate that it is music; but such evidences are beggarly, and praise based on them would drive a composer mad. But let me hunger and thirst after music; seek, pray for musical sight and soul until I develop up to the level of Beethoven’s Symphony; then as quickly as I hear it I exclaim: “That is music!” Do you ask: “Who told you?” I answer: “No one; I know it!” My latch- key enters, for I am on a level with the latch. I asked, I sought, I knocked, until I grew up into the musical world. I must grow up to God before I can know Him; I must grow up to Christ before I can see Him. The pure in heart shall see and hear spiritual things. I must be on God’s level before even the lowly flower can tell me the thought that was in His mind when He created it. Seek is the law of growth in all kingdoms; and it is the law of development and of the adjustment of the feeders through which each kingdom asserts itself to its creatures and gives them their food and consolation. Who has not smiled many times at the serio-humorous reflection of Robert Louis Stevenson on hearing of the death of Matthew Arnold: “So, Arnold is dead! I am sorry; he won’t like God.” There is a profoundly solemn truth under this witticism. There is health for the plant in sun-rays; the plant had the need of light, and its cells heard the cry and groped toward the light. That capacity for light and that groping of the cells proved the existence of the sun. The conscious feeling after God among people everywhere proves the existence of God and of the spiritual world. The new-born child must adjust its lungs to the atmosphere into which it comes or it must die. It hereafter must eat and drink with its mouth, breathe with its lungs; it must have new feeders. The bird, as it chips its way out of the egg, adjusts itself to its new surroundings. It is a hard trial often for a child to be weaned, yet it is love that does it. It is done to give it more abundant life, not less. This is the meaning of self-denial, fasting, repentance, suffering—the weaning of the feeders from the old to the new environment—the feeders that give food and consolation. We enter into the kingdom of the spiritual man as the babe [xix] [xx] [xxi] enters into the kingdom of the natural man. Every new creature grows up from the grave of the old. Up the stairs of holy patience we climb the heights of the inner kingdom. Our will henceforth is to yield our will, but the sensuous man contests every inch with the spiritual. The perishing of the old man day by day is painful, and so is the renewal of the inner, for birth also is painful. We learn to love love, hate hate, and fear only fear; but every move upward has in it birth- pangs. We are in the soul’s gymnasium—on its battle-field. The creature was made subject to vanity for a cause.[H] Says Ruskin: “I do not wonder often at what men suffer, but I wonder at what they lose.” How strange it is to look into a human face, and to look into human eyes, and to think that a son of the living God is veiled there—to think of the greatness of that creature, for the accomplishment of which all creation on earth has been in travail for these untold ages! Often not anything extraordinary impresses us as we see the Christ-nature in a comrade; but wait; we see this kingdom of the soul only in its germ. The bulb of the tiger-lily is not over-pretty, but to the eyes that see the possibilities of the tiger-lily that bulb is a poem. The step from the highest morality of the natural man to the lowest round in the kingdom of the spiritual man is a stupendous one. John the Baptist was the greatest of those born of women; but the least in the new kingdom of the spiritual man is greater than he. Do not say that you can not be born again. You can and must. It is natural to step into this kingdom, as natural as growth is. The natural response of the heart is Christian, says Tertullian. Our experience supports and justifies this necessity. The great original sculptors of Greece, whom all the world now studies, stayed at home to study as Emerson would say, and did not bother much with going to Egypt or Mesopotamia. God is a rewarder of those that diligently seek Him, not by imitation, not outwardly, not with the noise of words that men may hear, but in the closet, in the silence of the inner chamber of the soul. Every man must find himself, and be himself; the new birth and growth in Christ make perfect each man’s individuality. But there must be another conception of God than that against which the Buddhists warn us, that He is a “cow to be milked.” God hid Himself behind the world of our physical senses that we, free of all compulsion, might develop the spiritual man. When that is developed, God can safely reveal His infinite power and wisdom and goodness. Who could make free choice in the conscious presence of an infinite One? Evolution is a sword that cuts both ways. It chooses, it condemns. The fittest survive. There are many called, but few chosen. The most pathetic and pitiful thing in all the world is to see the multitudes striving to get out of the kingdom of the natural man what is not in it. Punishment comes—it, too, is natural; and it is largely within. Degeneracy, through persistent wrong-choosing, is the law of nature—fixed, inevitable. If a man will not choose to ascend, he loses his power to choose. IV The scientist is short-sighted and narrow-sighted who walls science in at the boundary of his senses—a mole accounting for phenomena, and leaving out the eye; a Laura Bridgeman accounting for whatever came into her life by her two or three physical senses. Foolish wise men, not to know that the surest of all proofs is to be looked for in inner experience; that the most real things in the world are made clear not by physical proof, but by life! Darwin reached the point where poetry and music were little to him; yet the world of music and of beauty are more certain than is Mont Blanc or Mount Washington; but there is only one way to know them, and that is to grow the faculties of music and beauty. To the Roman soldiers who may have heard it, how unsubstantial was the Sermon on the Mount; yet its truths of the brotherhood of man, of the fatherhood of God, of meekness, of loving, of justice, of faith in the inner things, outlasted the Roman armies, saw the empire ground to dust, and their speaker, one thousand nine hundred years afterward, by far the most potent personality that ever lived. The mother’s love will outpull gravity, and yet what scientist has chemically analyzed it, or what dissecting-knife has revealed its whereabouts? There are brute women to whom this love is “unthinkable,” “unknowable,” but let them grow the mother-heart, and then they can think it, know it. Foolish wise men, ye can discern the shadow of things; look up and behold the substance! Rochefort said to Gambetta: “Deafness is not politics.” When will scientists learn that true science must have eyes and ears open to all experience within as well as without. Once scientists among moles held a congress, and learnedly resolved that they would believe in nothing that could not be submitted for proof to their four senses. One learned mole with bated breath said: “There must be something above our four senses. I one day broke through the crust of the earth and felt strange sensations, and had a glimmering in the rudiments called eyes by our older philosophers.” “Nonsense!” said a grayhead among them. “Let us have no transcendentalism; everything that is must be explained by sound, or by touch, or by smell, or by the taste. All this talk of a great central sun with light, making landscapes and from which all things come, we have no way of proving; and hence to believe it, or to admit it as an element in accounting for things, is unscientific. The scientific method, let us never forget, is to account for all things by the elements which come within the range of our four senses and the reasoning based upon these perceptions.” [xxii] [xxiii] [xxiv] So it happens that to this day in the cosmic science accepted among moles the sun has nothing to do with the growth of plants, the formation of coal-beds, and the rotation of the seasons. How imperfect that history that would content itself with writing a biography of the acorn, and never take into account the oak that comes from the acorn and for which the acorn exists! The oak reveals the acorn; without the oak the acorn is not explicable. How can any one understand the evolution of man and not consider the vastly greater segment of his nature, which is the non-material and spiritual? The scientist believes in the indestructibility of matter. The step is a short one to the belief in the indestructibility of spirit. He believes in substance infinitely extended; the step is not a long one to belief in the personality that is infinitely extended. He believes that in all matter is a “thinking substance.” Is it harder to believe that over and in all things is a thinking spirit?[I] The scientist endows matter with the powers it needs to do all these things, and then says it does all these things. Yet science, when it comes to know, when it comes to take in all the facts, to go deep enough, and wide enough, and far enough, will be the arbiter. Creed, dogma, authority, must give way to it. Magellan said: “The Church declares the world is flat, but I have seen its shadow on the moon, and I had rather believe a shadow than the Church.” That is true only when the Church makes provision for but a part of the truth, and when science is true to itself. The assumptions of science and the assumptions of the Church will have to be corrected by experience, the experience of the whole man. V Christ is not an idealism, but a living, throbbing, visible, audible Being—the real Christ; the body in Galilee was the shadow, the outward shell that could be crushed. The One now coming is the Mighty One who is out of the reach of stones and spears, the type-life and potent King of the kingdom of the spiritual man. And he who hath Him also hath power. “Ye shall receive power” (Acts i. 8). “Stephen, full of faith and power” (Acts vi. 8). “The kingdom of God is not in word, but in power” (1 Cor. iv. 20). Says Paul of those at Corinth who found fault with him: I will not know their speech, but their power (1 Cor. iv. 19). He who has not power is not of the kingdom of the spiritual man, for “whatsoever is born of God overcometh the world.” This Christ is a present force in the world, producing changes, quickening and directing energies, and must be reckoned with. Christian civilization also proves itself by its power. But to see Him this time we must have eyes and ears fitted to recognize the manifestations of the inner kingdom—the kingdom of all first causes and real forces. He is not coming with the noise of trumpets, nor with whirlwinds, nor with earthquakes; but with the silence of the growth of the mustard-seed, of the leaven, of the grain of corn reaching up to the blade and full corn in the ear. There can be nothing more manifest to-day to the optic nerve of the spiritual man than is this coming. The lightning flashing from the east to the west is not nearly so manifest. Every event is alive with His appearing. His presence is the most evident thing in the world, the very splendor of the light hides Him. “Lo, I am with you alway!” is now known by millions to be a vital, stupendous fact. He is nearer to such a heart than the mother to the babe. This coming is in harmony with recognizable law; belief in it is logic, is common sense. It would be extraordinary, miraculous, if He did not now come. When it is our will to do His will, we become the reincarnation of Christ, for “Christ is formed in us.” When the dominating ones in a community, in a church, in a nation, in the world, are of this sort, you see Christ reincarnated in all these. Moses, David, John, Plato, Augustine, Savonarola, Bunyan, were great ideal dreamers, but they were also geniuses of common sense. These men were primarily men of faith and great good sense, not of credulity. They had the power and common sense to know that there were voices within, and to withdraw their attention from the voices without and give the real world a chance to be heard. They knew that the universe would fall into chaos and that stars would be ground to dust if these worlds were disobedient to law. They knew that there was an inner universe, and that there were inner laws infinitely more important. They knew it to be the A B C of common sense to conform to these inner laws. Christ was and is the embodiment of common sense; and so His followers become as they grow into the new creatures of the kingdom of the spiritual man. There are voices within distinct and clear to those who have ears to hear; clearer than silver bells ringing up in air at midnight. One who has grown this spiritual nature ceases to talk about the inward world being silent or hid—yet there are clouds and doubts. These things must needs be—these assailed Christ to the last. And if angels do not also follow, ministering to us, it is because we have not reached the plane of spiritual seeing. Help is always near, and it should not be necessary for a prophet’s hand to touch our eyes to enable us to see the mountains covered with heavenly allies, or to enable us to know the signs of the times. There is no room for fear. Bismarck spoke with the accents of a prophet when he said: “Germany fears nothing but God.” The cry is gone out to the ends of the earth: “Great is the soul of man; make way, make way!” These signs of a mighty change are deepening and multiplying as we swing into the new century. The Jewish people were to be trodden underfoot until the inner kingdom of love should be established; that barbarism of hate is now rapidly dying. Were we wise enough, events all around us would be to us prophecies of the coming of the triumphant God, of the [xxv] [xxvi] [xxvii] kingdom of the spiritual man. Watch! By watching we develop the ability to discern things beyond the senses. Above every cloud the light is now breaking; the earth is rolling into the dawn of a marvelous day. The yoke of ecclesiasticism is giving way to the yoke of Christ. Creed is the memory of the Church. The real yoke of Christ is not a burden; it has wings. He is sweetness and light. Let criticism have its way. The testing-time has come, give it welcome. A man must now stand a vital Christian, or a hypocrite, or an open enemy—that will be a great gain. Creeds to-day are trying to understand one another. Christianity is being reduced to its least common denominator, a living Christ. The church is finding it harder and harder to think of itself as a great-great-grandchild. It is coming to believe in its present experiences, and to write its own creeds for to-day, and not for to-morrow. Since God is, the Church and the world will not necessarily fall to pieces if they let go their props and scaffoldings. If there be no God, creeds and forms and ceremonies are necessities. A living God is efficient and sufficient. There is no more unfailing sign of the nearness of Christ than the growth of loving beyond the provincialism of the family, the clan, the class, the nation. “Ye are brethren.” All things in common, was not an impracticable dream, but a fundamental law of the kingdom of the spiritual Man. We must organize sooner or later on that basis. We are speeding onward toward that sun. We feel its growing heat. If we do not love our brethren whom we have seen, how can we love God whom we have not seen? What do ye mean by the communion of saints, ye who pray it Sunday by Sunday? Spell it out. Brotherhood is not a fiction of the imagination. Communion is not a Pentecostal fantasy. A living Christ is to-day more than ever on earth an aggressively unifying force. Immensely human was Christ’s message to man— Brotherhood and Fatherhood, and by those tokens we recognize His present footsteps. Judge these things as you would the motions of the hands of the clock. Look back a half dozen centuries and make comparisons. War is recognized more and more as a barbarism, and its end is over yonder...