alized by His
Apostles and described in the New Testament.

Last year no less than three writers, as different from each other as
they could well be, writing of visits paid to the Holy Land--Mr. Robert
Hichens, the novelist, in _The Holy Land_, Sir Frederick Treves, the
well-known and eminent surgeon, in _The Land that is Desolate_, and Mr.
Stephen Graham, in _With the Russian Pilgrims to Jerusalem_--all alike
show us that no one had made the same impression upon them as the
Russians who had come to realize their LORD in the very place where He
had lived our human life. They all so clearly felt that those
simple-minded folk, as they followed traditions and visited one place
after another from Bethlehem to Calvary, and wept where He had wept, and
prayed where He had prayed, looked over the places and the waters upon
which His eyes had rested, crossed themselves reverently again and again
where He had suffered, and sung _Te Deum_ and _Alleluia_ where He had
risen, were looking not at the things which are seen, but at the things
which are not seen, believing with all the strength of their great and
simple hearts that "the things which are seen are temporal, while the
things which are not seen are eternal."

To the devout Russian the so-called good things of this life are
unsubstantial and swiftly passing experiences, while the great and only
realities worth thinking about seriously are those spiritual experiences
of the Apostles as they went in and out with CHRIST and companied with
Him, which are now described in the Gospels that we may have the same
"even to the end of the ages." If Russia gives, as we pray she may, a
lead to Christendom in the direction of unity, she will have a
wonderfully uplifting and apostolic contribution to offer to the common
stock of our Christian heritage.

And yet with all this wealth of very real spiritual experience there
goes also a sad deficiency of moral conduct. "But that vitiates it all,"
some of my readers may exclaim. No; it does not. We, with our very
different temperament, have come to substitute morality for religion and
the ethical for the spiritual, whereas for the "whole man," as even
Ecclesiastes tells us, _both_ are necessary. Morality is not religion at
all while the spiritual faculties are absolutely quiescent and the soul
knows no need of GOD nor cries out for Him. A deep sense of the
spiritual and a longing and effort to attain touch with the eternal is
religion, althou