Remember, however, at the end let me say, as I did at the beginning, that, if these things pass away and the other finer things come in their places, Unitarianism is not to be charged by its enemies with destroying the old, neither is it to take the credit on the part of its friends for having created all the new. That distinguishes us as Unitarians from any other form of faith is that we believe in the living, loving, leading God of the modern world, and are ready gladly to take the results of modern investigation, believing that they are only a part of the revelation of the divine truth and the Father's will. We accept these things, stand for them, proclaim them; but we did not create them. If anything is gone that you did not like, we did not take it away. If anything is come that you do like, give God the glory; and let us share with you the joy and praise. ARE THERE ANY CREEDS WHICH IT IS WICKED FOR US TO QUESTION? ANY body of people whatsoever has, of course, an undoubted right to organize on the basis of any belief or principles which it may happen to hold. This, always, on the supposition that those principles or beliefs are not antagonistic to human welfare. They have a right to establish the conditions of membership and limit their numbers as much as they please. For example, suppose a set of persons chanced to hold the belief that the so-called Shakspere plays were written by Bacon. They have a perfect right to organize a society, and to say that nobody shall be a member of that society unless he agrees with them in this belief. If I happen, as I do, to hold some other conviction about the matter, I have no right to blame them because they do not wish me to be a member. I can organize, if I please, another society that shall have for its cardinal doctrinal statement the belief that Shakspere was the author of these plays. There is no need that I should quarrel with people holding these other ideas. Or, if I am a laboring man, in the technical sense of the word that is commonly used to-day, I have a right to organize a society devoted to the furtherance of the eight- hour movement, or any other specific end or aim which seems to me necessary to the welfare of society as organized in the modern world. All this we concede at the outset. People have a perfect right to organize on the basis of their particular beliefs, and to keep out of their organization those persons who do not happen to agree with them. But, and here is a most important consideration, if these beliefs seem to us who are outside to be vital; if they appear to concern us, to touch our well-being, our future hopes, then we certainly have a right to study those beliefs, to criticise them, to put them to the test to see whether they are well founded, whether they have any adequate basis of support.