by the conquest of worldly armies, but Eastern Christianity was founded on the example of hermits, eunuchs, stoics, philosophers, fanatics. It had all the advantage of proximity to the place where Christianity started, all the advantage of the traditions of Greek and Roman philosophy. Despite all our study of Greek and of history and of philosophy at the schools, and despite the Russian's lack of study, yet the latter is nearer to the ancient spirit; but he has lived historically in direct relation to Byzantium, and has ever had before his eyes living examples of the way to live a Christian life.
"Many are called, but few are chosen" has had great influence in the West, but the power of the text is waning. Protestantism is becoming more philanthropical, easy-*going, and generous than it was in the days of persecution.
The idea of the Second Coming of Christ is a strange will-o'-the-wisp of light that cannot be tracked and is difficult to account for, breaking out ever and anon unexpectedly where you would think it had for ever disappeared. At present it is seen in many places, East and West. Originally it was a very powerful sentiment, but after two thousand years of waiting hope has died down, and it is seldom that whole societies sell up all their worldly goods and repair to the valley of Jehoshaphat to wait the great day.
The story of Mary pouring the precious ointment on Jesus' head rather than selling the ointment and giving the proceeds to the poor, is the way of Mary rather than the way of Martha.
Here perhaps ends the Gospel of St. Matthew as far as definite sentences of teaching are concerned, and probably sufficient ideas have been taken out and compared for the purpose of this differentiation.
As regards the acts of the Gospel, there remains the consideration of the miracles. The healing of the sick, the lame, the blind, has become the example of the West,
