This unnatural theory of life indicates the essential weakness of Buddhism, and makes its history very instructive to Christians. In the Church, perhaps, room may be accorded to the monastery and convent, as long as they are sanctified by the Christian idea of self-abnegation in the service of others, but the attempt to transform the Church into a monastery, dominated by the Buddhist idea of abnegation of the world for the sake of self, can only create unmitigated evil. The effect of it in primitive Buddhism was not only to withdraw good men from the world at the very time when its diseased condition most required the help of their preserving salt, but the salt itself, not being used for its natural and proper purpose, soon lost its savour. The substitution of an artificial for a natural standard of excellence inevitably tends to destroy even virtue. Very soon in the Sanghas active itineracy and devout contemplation gave way to listless indolence and enervating reverie, and there emerged a mode of life from which the great mass of healthy men will ever revolt, as sanctioning the idea that the more useless we become in this world the more fitted for a better we may safely consider ourselves to be. The Buddhist Sangha, therefore, though in no sense resembling the Christian Church, does resemble some of its after-growths. These, however, must be regarded as parasitical in their nature, for though fed by its life, they do not spring from its root. In Christianity, Monachism represents a tendency of human nature incidental to its development rather than the essential fruit of Christian principle; but the Buddhist idea of a true society is one essentially and completely monastic. This one fact is sufficient to show that the similarities discoverable between the Buddhist and Christian institutions are more apparent than real, while the contrasts between them are found to be deeper and more substantial the more they are examined.