d joy, which was in itself sufficient.
Simply to communicate and impart that was to spread the Kingdom among men.

A teacher like John the Baptist--possessed by the idea of righteousness,
and of the world's deficiency, but without tranquillity in his own
heart--could look only for a divine interposition, a catastrophe. John
is a sort of Carlyle. But Jesus, hearing him, and brooding the deeper
truth, goes about proclaiming a present heaven.

The marks of this inner state defined themselves against the conditions
of life he saw about him.

Thus, he shows his estimate of wealth in the story of the young ruler.
"Sell all that thou hast and give to the poor!"

Toward the other prize which men most seek, reputation, his feeling is
expressed to the two brethren asking chief places: "He that will be chief
among you, let him be your servant."

As to learning, intellectual attainment, his characteristic word is,
"Thou hast hid these things from the wise and prudent, and hast revealed
them unto babes." "Be as little children."

The prevalent forms of religious observance he quietly acquiesced in,
except where they barred the free play of human charity. Then he set the
form aside, as being only the servant of the spirit. "The Sabbath was
made for man, not man for the Sabbath."

Such was his attitude toward wealth, honor, intellectual wisdom,
ceremonial.

Toward the outcasts, the publican and harlots, his attitude was of pure
compassion. Toward the Pharisees it was denunciatory. Wealth of
ceremony and poverty of spirit, self-complacency mixed with scorn for
others and with hostility to new light and love, roused in him a wrath
which broke in lightning-flashes. "Woe unto you! whited sepulchres full
of dead men's bones, children of hell!"

In the ethics of Jesus chastity has a high place, yet he has few words
about it. His is an exalted and ardent goodness, of which purity is an
almost silent element. His effect is like that of a noble woman, whose
presence is felt as an atmosphere. When he speaks, his words set the
highest mark,--"Be pure in _heart_."

We may contrast the scene between Jesus and Mary Magdalene with that
between Socrates and the courtesan Theodota. The philosopher is proof
against allurement, and gives kindly advice, which clearly will have no
effect; Jesus, without conscious effort, wakes a passion of repentance
which transforms the life. So again we may compare the check which
Epictetus pr