FOR a long time the conviction has been dimly felt in the community that, without prejudice to existing institutions, the legal day of weekly rest might be employed to advantage for purposes affecting the general good.

The platform of an Ethical Society is itself the altar; the address must be the fire that burns thereon.

Ethical religion affirms the continuity of progress toward moral perfection. It affirms that the spiritual development of the human race cannot be prematurely cut off, either gradually or suddenly; that every stone of offence against which we stumble is a stepping-stone to some greater good; that, at the end of days, if we choose to put it so, or, rather, in some sphere beyond the world of space and time, all the rays of progress will be summed and centred in a transcendent focus.

An anxious unrest, a fierce craving desire for gain has taken possession of the commercial world, and in instances no longer rare the most precious and permanent goods of human life have been madly sacrificed in the interests of momentary enrichment.

No one can fail to see that the power of the Church among large numbers in many communities is today diminishing, or has already ceased.

We should seek to free the moral life from the embarrassments and entanglements in which it has been involved by the quibbles of the schools and the mutual antagonisms of the sects; to introduce into it an element of downrightness and practical earnestness; above all, to secure to the modern world, in its struggle with manifold evil, the boon of moral unity, despite intellectual diversity.

By what sort of experience are we led to the conviction that spirit exists? On the whole, by searching, painful experience. The rose Religion grows on a thorn-bush, and we must not be afraid to have our fingers lacerated by the thorns if we would pluck the rose.