Why is not this system sufficient? Simply because the claim that Christ is God, does not seem made out to severely critical minds. Such as these must hold even the Broad Church to be a mythology, beautiful and innocent, but still a mythology. The word "mythology" implies no disparagement. A mythology is simply the poetical form of an idea, and takes its character from the nature of the ideas it represents. The pagan mythology is on this account very different from the Christian, and a mythology that has universal love as its basis may well be called innocent and beautiful. To the doctrine of trinity, philosophically considered, even Unitarian scholars make no objection. What they cannot accept is the deity of Jesus as an historical person. The Christ is not, in their opinion, an historical person, but a doctrine, not identical with the man of the New Testament. The Divine Being has never, in their estimation, appeared on earth. They only who can put aside criticism, can suppress it, can regard it but as one of many manifestations of mind, can fix their eyes on a church for society at large and not for individuals, will be likely to accept it, and they will on the ground that it is altogether human, a church for mankind. The last phase in the development of the moral sentiment is represented by the "Ethical Societies." It is natural that the origin of these should be Jewish, for the Jews are unencumbered by the mysteries of the Christian theology; their genius is for social organization, and the moral element is very large in their religion. It is natural, too, that the system should be purer here than in England. Some of the members of the "Cambridge Ethical Society" are members of the Church of England, and have to be warned not to set themselves needlessly in opposition to the work of the Christian churches. The "Edinburgh Ethical Club" is mainly a debating society. In America it is usual to have a lecturer, and stated services on Sunday. But these services are very simple, nay, even bare; there is no prayer, and no scripture, no architecture or art or poetry; but there is an intense earnestness, nay, enthusiasm, for social reform. There are kindergartens for the poor children of the streets, there are classes for the untaught, libraries for the workingmen, plans for better lodging and employment for the families of artisans. There is no fixed doctrine in regard to the origin of the moral sentiments, lest any should be alienated; the object being to combine all who have at heart the moral interests of mankind. The peculiarity of these societies is not so much that they lay emphasis on the moral as distinct from the spiritual interests, or aim to break down the dividing line between Religion and Ethics, as it is that they rest upon conscience as the supreme authority, that they assume its practical function, build upon it as the one and only thing absolutely known. There is no pretence of following, even at a distance, the charities of