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became the home and mold of the early church, and why the plain meeting-house has so often helped to keep religion sweet and pure when the cathedral could not. The one was the home of the hearer, the other the home of the seer.

Jesus as the master seer, and the seer's insight the right of every Christian-this is the thought which leads us this morning. It is pitiful to see how often men have turned to the temple, the priest, and the law rather than trust themselves to the synagogue, the prophet, and the seer's intuition. It will be equally pitiful if we shall think that because Jesus saw God we do not need to see him for ourselves. Jesus did not declare that those who believed a doctrine about his divinity should see God. The pure in heart should see him. He did not say, "Because I have seen, therefore all men are blessed," but, "Blessed are those who, not having seen, yet believe." We are indebted to a Frenchman of our own time for the thought that faith cannot deal with fact. Fact means knowledge. Faith deals with the unseen which is not yet knowledge. Out of the unseen it brings the seen. That is why Jesus over and over insisted that the men with whom he was dealing should show faith for themselves. To them he was himself an unknown quantity.

other men that trouble, but simply to teac them how. Revelation has not yet ceased in spite of theories about inspiration. S long as even one man can be found who i sure that there is yet more light to brea from God's wisdom, it never will cease.

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The proof that Jesus meant that eac follower of his should be a seer like him self is found in the fact that this was i him more than an instinct. It becam an intuition. It is just here that so man of his disciples have misinterpreted him They have looked upon this marvelou insight of his as the joint result of hi human and divine endowment alone, gift rather than an acquirement. Bu Jesus was no mere automaton. "Talents, he taught, "were to be developed." In stinct might become intuition. The laten power of seeing might become a sixt sense under use. He never claimed divine right of kingship exempting hin from spiritual exertion. Labor precede growth. The Christian was not an amœ ba, living simply by absorption. "To him that hath shall be given." If any will to do His will, he shall know the doc trine." And the "willing to do " was a serious an expenditure of vitality as heal ing the sick, or climbing a mountain that he might be alone. Jesus' claim to divin "Be-ity is not the common error that he was so simply because God had richly endowed him, but that he had sought the Father's will and lived it. It was not only that he and the Father were one in nature, but that the Father had worked hitherto, and he must work also. Nowhere shall we find richer proof of this increment of power through use than by reading between the lines of the temptation which follows his baptism. Its value for us is in part its closeness to the temptations which men experience to-day, and in part its proof that intuition can be developed into an accurate sense.

lieve in me" meant, therefore, belief in the unseen in his own personality, and through him faith in the unseen, untrusted Father. There was no other way than that. "Because I live, ye shall live also," meant, in its lowest terms," Because I am a seer you must also be seers, for the seer shall live." Jesus never taught that his faith absolved others from having faith. He was divine because he was spiritually alive. His spiritual life made him the Son of God. If he is to be the first-born among many brethren, it must be because the many have the same spiritual insight as he himself. That insight of his, let me remind you again, did not come because he was in the lineage of the temple priesthood, nor yet from the law. The law was to be filled full with a new life. Whence could this life come but from his Father? "Whatsoever the Father giveth me, that I speak," is not Oriental pantheism, but the deliberate choice of his own will to listen Godward. Jesus was pre-eminently the listener. Yet this was not to save

The first temptation is physical hunger. The blind seer of Edinburgh finds in it the temptation to become solely a social reformer. The people all about him were murmuring for easier lives, for the satisfaction of the daily needs. These are the men to whom he wished to bring the kingdom of heaven. Why not hasten this result by satisfying these every-day needs of the body, and so gain the leadership which should also bring the spiritual result?

Doubtless this is the otherward side of the temptation, and its sequel comes in a most positive form when, after the feeding of the five thousand, the people would have made him a king by sheer force. But there is also a personal side. It is not simply the hunger of others, but his own, which makes the temptation so real. He has just come from the exaltation of a great spiritual vision. He realizes that he is to be the seer for Israel. Shall it be as a professional or as an independent rabbi? The curse on the house of Eli has already touched the priesthood, and men are cringing for the priest's office that they may be sure of their daily bread. Jesus meets the same temptation, not as a priest, but as a rabbi. Should he simply become one of the wise men, living in comparative comfort, sure of his bread even though not luxurious, respected in the community, neither too rich so that men would hate him, nor yet so poor that he would be constantly hampered? Or, should he identify himself with the poor, the sinners, the excommunicate, taking neither scrip nor shoes, living on charity, with no place to lay his head, and so redeem Israel by sharing vicariously its extremest suffering and want, its daily anxiety for bread? Could he best teach God's serenity in the comfort of the synagogue rabbihood, or by drinking the same cup as those despised "common people"?

We know his answer. When he sends out the disciples, it is to serve an apprenticeship like his own. Because he preaches from the people's level, they listen. "Give us this day our bread" was to be a daily prayer. "Be not anxious" was his daily mood.

Brooding deeply on what he saw, there came the positive conviction that bread alone would simply make the people careless and irresponsible. Living in part as they did, he could say, "Live wholly as I do." Jesus deliberately refusing the dangers of the professional life and intuitively choosing the hard lot of the humblest Jew is the answer to this temptation.

To-day men are trying to walk in his steps. They must not fear to face the same temptation. The cry for bread is relatively just as bitter as then. Men of deep sympathies are increasingly identified with social reform. The extremest of these, the Socialists, openly promise to

worst.

supply bread for all the people. The most conservative class, as always, tries to clear its conscience by the old-fashioned charity. The latter is by all odds the One takes no account of character; the other loftily ignores equivalents. Either programme is partial. To let things drift is worse than either. We cannot make men better by letting them starve, neither should we pauperize them. Competition as a remedy has degenerated into a contest between the strongest and the weakest, instead of between the stronger and the strongest. Separation of the stronger from the weaker is the answer of the world to this temptation in its modern form. Identification of the stronger with the weaker is the answer which Christ forces upon the Christian. Only by drinking the same cup of suffering can a man help his fellow. Redemption is not external but from within, both in the individual and society. How complete this identification can be is a purely personal question. Is one a rabbi? Then let him beware of the professionalism which is death to the sympathies and so to the spiritual insight. Is it a question of your income over against your ideals? Then remember the young man who came eagerly running to Jesus, but who, under a like test, went away sorrowing to the remorse of a dissatisfied self. There can be no insight without sympathy. And there can be no reform of present conditions unless this sympathetic insight becomes the common possession of the Church, because the peculiar talent of each Christian. There must be insight, not only into the causes of poverty, but also of wealth. To oppose the man who insists that life is but the getting of bread and does not stand on the method of the getting, and to risk the weak suspicion of the man who has no bread at all in your appeal to the life that is more than meat-this takes a courage that is based on insight like this shown by Jesus in the wilderness. It will not be ours unless we, too, attempt to realize the wilderness vision when we have again come among men.

The second temptation has well been called that of the imperial way. Rome's magnificent organization was everywhere in evidence. That power was deemed invincible. Why not strike hands with Cæsar and so bring the kingdom of

heaven at once? And then this same deepening insight taught Jesus the inevitable end. He would be a slave, a mere tool in the hands of the Augustus who already was claiming divine honors. He He saw clearly that the man who would be free to proclaim his own message must be absolutely free. The seer must have no impure thought, the prophet no over-lord, the kingdom of men no entangling alliance, the kingdom of God no power save its own. When, later on, the Church and State did become one, at least outwardly, the kingdom was really farther away than here as the unrealized vision of the young Jewish seer. He saw, what some have not seen, that the kingdom comes from within rather than from without. Thinking of it simply as a vision, he taught that the kingdom was already in the midst of them.

The parallel to this temptation is with us also. In grosser form it is the appeal to ostentation, to the magnificent ritual, and to an outward conformity. I wish, however, to speak of a more subtile formthe honest atten.pt to stamp a congregation, a community, or a nation with the seal of the kingdom before the kingdom has come in the heart itself. It is one thing for a Church to say to a man of suspicious ethics, "Come with us, and we will do you good." It is another and a sad thing when the Church by its attitude says, "Come with us, that we may have a share of your goods." That suspicion lies upon the Church in part to-day. It would not be there if it had not been in some measure deserved. Yet one can see the signs of the new Puritanism which shall insist that Christianity is nothing if not ethical, and that the plain life of the synagogue, if pure, is worth more than the magnificence of the temple built out of injustice and industrial slavery. The new creed which is even now being written declares that the man who may be doctrinally sound, but is wholly and brutally selfish, is not in the kingdom of heaven; while the man whose theology is a chaos, yet who has clean hands and a pure heart, is already entering in.

What is true of the Church is true of nations. Without details from our current history, the forcing of opium on China and the saloon into the Philippines, the burden of taxation on India and the dismemberment of South Africa, the crushing

of Finland and proposals to dismembe China-these all ignore the spirit of Jesus reply to the second temptation. Th kingdom of heaven does not come with violence even if it suffers violence, and the sword is not a civilizing agency. Ther is no permanent expansion except throug] the ideals, the spirit, and the method o Jesus of Nazareth.

The last temptation was the sacrificial The Temple was the accepted religious center of the nation. Why not go to Jerusalem and cast himself down from the Temple height before the people in a great symbolic act, like Jeremiah walking in sackcloth, or Ezekiel carrying his household stuff on his shoulder? The yearning to gather the people of Jerusalem and the nation is already burning in his heart. If he is to be the chief shepherd, must not some startling feat like David's be performed? Must not the people be dazzled and overpowered by some act of heroism and of sacrifice which should prove beyond all doubt that he was indeed the Paschal lamb?

The temptation to become an Essene was yet more real. These were men of a John the Baptist type, pure in life, sternly simple in food and dress, prophets and healers, men of austere life yet trusted because they were genuine. But Jesus did not become an Essene. Identifying himself with no party, and destroying only that he might fulfill, he met this temptation through his whole life by refusing to become a mere ascetic. His work, he saw, must be among men, not apart from them. No single act, not even the supremest sacrifice, could save his people. Only as they had his gift of seeing and God's gift of life could his people be saved.

In Tissot's picture of "The Temptation" Jesus is represented as carried through the air on the finger-tips of a great specter. The picture repels at first, until it flashes upon one that the gigantic figure is Jesus' own shadow. We needed Tissot's reminder of that which the Gospel so clearly teaches, that the background of temptation is one's own self. The third of Jesus' temptations is to his followers to-day the most real. "Master, I would lay down my life for your sake,” is the thought of many a heart. And the quiet answer is always, "I do not ask

your life, but that you shall live for me." We have no more right to throw away our lives than had Jesus. Many a Christian is casting himself down from the pinnacle of the temple in weakly yielding to the tyranny of useless church machinery and mistaken and unneeded philanthropies. Substituting friendships with the few for acquaintance with the many may do the most for some of us toward bringing the kingdom of heaven into the earth. The Christian who becomes an ascetic or a hermit is not corquering temptation as did his Lord. It is God's will that the earth shall be saved, not abandoned. To know how to do one's duty rather than dissipate strength in the luxury of doing small things is the Christian's fine art of living. Avoiding, on the one hand, selfsatisfaction, and, on the other, a reckless

waste of life in a delusion of sacrifice, we shall lose life in gaining it as well as gain life through saving it. The end must justify the sacrifice. The power of distinguishing between self-delusion and selfsacrifice is the gift of Christ to the Christian.

For I have given you an example," he would say to us in this as in all else. "As I increased in wisdom, so must you." As he developed his gift until he saw as well as felt, so may we. Perhaps he adds, as we talk with him by the way, "And greater things shall ye see, because I have gone to the Father." We shall have become kings and priests when, some day on the isle or in the wilderness, he shall breathe on us, and we, too, shall see the new city coming down out of heaven, which, because seen, shall possess the earth.

Books of the Week

This report of current literature is supplemented by fuller reviews of such books as in the judgment of the editors are of special importance to our readers. The absence of comment in this department in many cases indicates that extended review will be made at a later date. Any of these books will be sent by the publishers of The Outlook, postpaid, to any address on receipt of the published price.

Adventures of Joel Pepper (The). By Margaret Sidney. ilustrated. The Lothrop Publishing Co., Boston. 5x7 in. 461 pages. $1.5. The children who enjoy the "Pepper Books" will welcome their old acquaintances, Polly and Joel and Dave Pepper.

Air, Water, and Food from a Sanitary Standpoint. By Ellen H. Richards and Alpheus G. Woodman. John Wiley & Sons, New York. 51× 9 in. 226 pages. $2.

Mrs. Richards is widely recognized as an expert in domestic science, and with her collaborator, who is, like herself, an instructor in sanitary chemistry in the Massachusetts Institute of Technology, she has presented here thoroughly and with scientific formula those things which should be known to all of us relating to the three essentials for healthful numan life named in the title of the book. Alphabet of Indians (An). By Emery Lever

ett Williams. Illustrated. R. H. Russell, New York. 9x12 in. 56 pages. $2.

A delightful holiday gift for young children is this. A full-page picture of an Indian representing his respective tribe, and another page of large-print description, face each other as one turns the pages from A to Z. The drawings are bold and free, and typify the salient points of tribal life.

Baedeker's Handbook for Travelers. With

Maps and Plans. Northern Germany. 41x61 in. 431 pages. $2.40. London. 41, 561, în. 451 pages. $180. Charles Scribner's Sons, New York. New editions revised to date with the thor

oughness and accuracy which characterize this series of model guide-books.

Boy Donald. By Penn Shirley. Lee & Shepard, Boston. 53,×611⁄2 in. 185 pages.

This sprightly story for children continues the author's tale of "The Happy Six." The story is laid in southern California.

Century of American Diplomacy (A). By John W. Foster. Houghton, Mitlin & Co., Boston. 6x9 in. 497 pages.

This work is the outgrowth of ex-Secretary Foster's series of lectures before the School of Diplomacy of Columbian University. We reserve it for critical notice hereafter.

Chat-Wood. By Paterson Du Bois. Thomas Y. Crowell & Co., New York. 4x6 in. 185 pages. 50c.

Chess Strategetics. By Franklin K. Young. Illustrated. Little, Brown & Co., Boston. 6×9 in. 284 pages. $2.50.

The author delves deep into the scientific theory of chess. His book is not merely a compendium of openings, games, and problems, but an elaborate study of tactics and underlying principles of chess. To many good players even it will be puzzling and hard reading, as it is filled with such formulas as-" The object of the column of support is to occupy a point of junction on the kindred logistic horizon." One may doubt if even such an expert as Morphy might not find this method of studying chess somewhat abstruse.

China and the Present Crisis. By Joseph Walton, M.P. (With a Map of China) Charles Scribner's Sons, New York. 5x7 in. 319 pages. $2. Disappointment awaits those who expect vivid and picturesque treatment of Chinese problems and of the Chinese people in this latest edition to the rapidly increasing list of books on the Flowery Kingdom. Mr. Walton frankly informs his readers that his work is without literary pretension. Though he might have added that its commercial worth was notable, he modestly allows the reader to grasp that for himself. The reader will not get far into the volume without realizing that he has here the most up-to-date summary of Chinese commerce and the keenest forecast of its extension. With the exception of Lord Charles Beresford's "The Break-up of China," no book has

essayed to do what this does; it effectually supplements Lord Charles's otherwise admirable work, in so far as that did not contain the latest statistics, and that it was written by a sailor, not by a trained commercial

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This is the important work of which more than a million copies have been circulated in the Chinese Empire, some of them by order of Emperor Kuangsu himself. It is a work which will be read with peculiar interest outside of China also, as it gives a remarkable insight into the sentiments and opinions of the governing classes there. The Viceroy's opinion of international law is worth quoting. He thinks that those who place implicit confidence in international law are as stupid as those who depend on the Disarmament Society for peace; he therefore concludes that disarmament is an international joke, and international law a deception! As to religious toleration, he says that he desires freedom for Christianity, just as freedom is assured to Buddhism and Taoism. He admits that Confucianism, as now practiced, is inadequate to lift the Chinese from their present plight, and then asks, "Why retaliate by scoffing at other religions?" As to the Boxers, he roundly declares that the Chinese who create disturbances are lunatics. The book is full of pithy, quotable epigrams, and deserves a wide circulation. No one can read it without becoming convinced that, while Chang-Chi-Tung is a real reformer so far as political and social are concerned, he carefully attacks nothing ancient except abuses. Chinese Mother Goose Rhymes. Translated

excrescences

and Illustrated by Isaac Taylor Headland. The Fleming H. Revell Co., New York. 6x9 in. 160

pages.

We have rarely seen a more charming book for children than this. Certainly it is in the fullest sense unique. Dr. Headland has spent many years in China and has made a peculiarly full and careful study of Chinese domestic life. Here he has translated many rhymes common in the Chinese nursery, and each page presents one of these rhymes, both in the Chinese characters and in an English translation into verse, while each is accom

panied by a little picture of Chinese life direct reproduced from a photograph. It is interes ing to see that such common English nurse rhymes as "Lady-bug, Lady-bug," and "Pa a-Cake, Pat-a-Cake," have their Chinese pr totypes. A word should be said of the excee publishers to the book. ingly pretty and suitable form given by th The paper wa especially designed, the covers show quai and amusing conceits, and in every respe the book is at the same time thorough Chinese and yet attractive to the eyes American children.

Clearing-Houses. By James G. Cannon. Illu trated. D. Appleton & Co., New York. 58% i 383 pages. $2.50.

A clearly written book containing a grea deal of information which is interesting to th general public as well as to bankers. Th author recounts with great frankness the pa tial success of various clearing-house associa tions in establishing uniform rates of interes on deposits and uniform charges for collec tions, etc. In some associations, he says, th legality of these combinations is questioned but others have not hesitated to check com petition among their members in this way and have reaped large profits from the agree ments entered into. The long chapter devoted to clearing-house loan certificates is of grea value to all students of finance.

Diary of a Dreamer (The). By Alice Dew Smith. G. P. Putnam's Sons, New York. 5x84 in 296 pages. $1.50.

The cultured and witty Englishwoman who here records the daily doings, happenings, and reflections that weave in the brighter colors in the loom of life, combines with a love of natur and genial sympathies an engaging faculty o appreciating the humorous side of things, and of discovering amusement where others find none of it or the reverse of it.

Dido: An Epic Tragedy. A Dramatization from the Eneid of Vergil. Arranged and translated by Frank J. Miller. Stage-settings, Actions, and Music by J. Raleigh Nelson. Silver, Burdett & Co. New York. 5x7 in. 87 pages. $1.

Dr. North and His Friends. By S. Wei Mitchell, M.D. The Century Co., New York. 547 in. 499 pages. $1.50.

A subtle and analytical study of character and of social phases is the predominating feature of Dr. Mitchell's new book. It is in many ways different from the ordinary novel, and can, indeed, hardly be described as a novel at all. The plot interest is entirely subordinated to the presentation of psychological and per sonal characteristics. This is a book based on wide and unusual experience of life, and one that could only have been written by a man who looks at life subjectively as well as objectively. Many readers will remember Dr. Mitchell's "Characteristics," and the typical men-poet, physician, novelist, and sculptor-there introduced. Here the same group of friends with their wives meet from time to time, and discuss informally and with much wit as well as wisdom all sorts of matters relating to literature, thought, art, and society. A rough, self-made, rich, and in some ways unscrupulous railroad king serves as a contrast to the general refinement of this circle

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