I. SECULARISM means the moral duty of man in this life deduced from considerations which pertain to this life alone. Secular education is by some confounded with Secularism, whereas the distinction between them is very wide. Secular education simply means imparting Secular knowledge separately—by itself, without admixture of Theology with it. The advocate of Secular education may be, and generally is, also an advocate of religion; but he would teach religion at another time and treat it as a distinct subject, too sacred for coercive admixture into the hard and vexatious routine of a school. He would confine the inculcation of religion to fitting seasons and chosen instruments. He holds also that one subject at a time is mental economy in learning. Secular education is the policy of a school—Secularism is a policy of life to those who do not accept Theology. Secularity draws the line of separation between the things of time and the things of eternity. That is Secular which pertains to this world. The distinction may be seen in the fact that the cardinal propositions of Theology are provable only in the next life, and not in this. If I believe in a given creed it may turn out to be the true one; but one must die to find that out. On this side of the grave all is doubt; the truth of Biblical creeds is an affair of hope and anxiety, while the truth of things Secular becomes apparent in time. The advantages arising from the practice of veracity, justice, and temperance can be ascertained from human experience. If we are told to "fear God and keep His commandments," lest His judgments overtake us, the indirect action of this doctrine on human character may make a vicious timid man better in this life, supposing the interpretation of the will of God, and the commandments selected to be enforced, are moral; but such teaching is not Secular, because its main object is to fit men for eternity. Pure Secular principles have for their object to fit men for time, making the fulfilment of human duty here the standard of fitness for any accruing future. Secularism purposes to regulate human affairs by considerations purely human. Its principles are founded upon Nature, and its object is to render man as perfect as possible in this life. Its problem is this: Supposing no other life to be before us, what is the wisest use of this? As the Rev. Thomas Binney puts it, "I believe * * that even * * if there were really no God over him, no heaven above, or eternity in prospect, things are so constituted that man may turn the materials of his little life poem, if not always into a grand epic, mostly into something of interest and beauty; and it is worth his while doing so, even if there should be no sequel to the piece." Chalmers, Archbishop Whately, and earlier distinguished divines of the Church of England, the most conspicuous of whom is Bishop Butler, have admitted the independent existence of morality, but we here cite Mr. Binney's words because among Dissenters this truth is less readily admitted. A true Secular life does not exclude any from supplementary speculations. Not until we have fulfilled our duty to man, as far as we can ascertain that duty, can we consistently pretend to comprehend the more difficult relations of man to God. Our duties to humanity, understood and discharged to the best of our ability, will in no way unfit us to "reverently meditate on things far beyond us, on Power unlimited, on space unfathomed, on time uncounted, on 'whence' we came, and 'whither' we go."** The leading ideas of Secularism are humanism, moralism, materialism, utilitarian unity; Humanism, the physical perfection of this life—Moralism, founded on the laws of Nature, as the guidance of this life—Materialism, as the means of Nature for the Secular improvement of this life—Unity of thought and action upon these practical grounds. Secularism teaches that the good of the present life is the immediate concern of man, and that it should be his first endeavour to raise it. Secularism inculcates a Morality founded independently upon the laws of Nature. It seeks human improvement through purity and suitableness of material conditions as being a method at once moral, practical, universal, and sure.
     * "How to make the best of both worlds," p. 11.
 
     **  F. W. Newman.
II.
The province of Positivism is not speculation upon the origin, but study of the laws of Nature—its policy is to destroy error by superseding it. Auguste Comte quotes, as a cardinal maxim of scientific progress, the words "nothing is destroyed until it is replaced," a proverbial form of a wise saying of M. Necker that in political progress "nothing is destroyed for which we do not find a substitute." Negations, useful in their place, are iconoclastic—not constructive. Unless substitution succeeds destruction—there can be no sustained progress. The Secularist is known by setting up and maintaining affirmative propositions. He replaces negations by affirmations, and substitutes demonstration for denunciation. He asserts truths of Nature and humanity, and reverses the position of the priest who appears as the sceptic, the denier, the disbeliever in Nature and humanity. Statesmen, not otherwise eager for improvement, will regard affirmative proposals. Lord Palmerston could say—"Show me a good and I will realize it—not an abuse to correct."
III.
"All science," says M. Comte, "has prevision for its end, an axiom which separates science from erudition, which relates to events of the past without any regard to the future. No accumulation of facts can effect prevision until the facts are made the basis of reasonings. A knowledge of phenomena leads to prevision, and prevision to action;" or, in other words, when we can foresee what will happen under given circumstances, we can provide against it. It by no means follows that every Secularist will be scientific, but to discern the value of science, to appreciate and promote it, may be possible to most. Science requires high qualities of accurate observation, close attention, careful experiment, caution, patience, labour. Its value to mankind is inestimable. One physician will do more to alleviate human suffering than ten priests. One physical discovery will do more to advance civilization than a generation of prayer-makers. "To get acquaintance with the usual course of Nature (which Science alone can teach us), is a kind of knowledge which pays very good interest."*
     * Athen?um, No. 1,637, March 12, 1850.
The value of this knowledge becomes more apparent the longer we live. There may be a general superintending Providence—there may be a Special Providence, but the first does not interfere in human affairs, and the interpositions of the second are no longer to be counted upon. The age of Prayer for temporal deliverance has confessedly passed away. But without disputing these points, it is clear that the only help available to man, the sole dependence upon which he can calculate, is that of Science. Nothing can be more impotent than the fate of that man who seeks social elevation by mere Faith. All human affairs are a process, and he alone who acts upon this knowledge can hope to control results. Loyola foresaw the necessity of men acting for human purposes, as though there were no God. "Let us pray," said he, "as if we had no help in ourselves; let us labour as if there was no help for us in heaven." Society is a blunder, not a science, until it ensures good sense and competence for the many. Why this process is tardy, is that creedists get credit for hoping and meaning well. Creedists of good intent, who make no improvement and attempt none, are very much in the way of human betterance. The spiritualist regards the world theoretically as a gross element, which he is rather to struggle against than to work with. This makes human service a mortification instead of pure passion. We would not deify the world, that is, set up the sensualism of the body, as spiritualism is set up as the sensualism of the soul. Secularism seeks the material purity of the present life, which is at once the means and end of Secular endeavour. The most reliable means of progress is the improvement of material condition, and "purity" implies "improvement," for there can be no improvement without it. The aim of all improvement is higher purity. All power, art, civilization and progress are summed up in the result—purer life. Strength, intellect, love are measured by it. Duty, study, temperance, patience are but ministers to this. "There is that," says Ruskin, "to be seen in every street and lane of every city, that to be found and felt in every human heart and countenance, that to be loved in every road-side weed and moss-grown wall, which, in the hands of faithful men, may convey emotions of glory and sublimity continual and exalted."
IV.
It is necessary to point out that Sincerity does not imply infallibility. "There is a truth, which could it be stamped on every human mind, would exterminate all bigotry and persecution. I mean the truth, that worth of character and true integrity, and, consequently, God's acceptance, are not necessarily connected with any particular set of opinions."* If you admit that Mark and Paul were honest, most Christians take that to be an admission of the truth of all related under their names. Yet if a man in defending his opinions, affirm his own sincerity, Christians quickly see that is no proof of their truth, and proceed to disprove them. Sincerity may account for a man holding his opinions, but it does not account for the opinions themselves. Nothing is more common than uninformed, misinformed, mistaken, or self-deluded honesty. But sincere error, though dangerous enough, has not the attribute of crime about it—personal intention of mischief. "Because human nature is frail and fallible, the ground of our acceptance with God, under the Gospel, is sincerity. A sincere desire to know and do the will of God, is the only condition of obtaining the Christian salvation. Every honest man will be saved."** But Sincerity, if the reader recurs to our definition of it, includes a short intellectual and moral education with respect to it. Those worthy of the high descriptive "sincere," are those who have thought, inquired, examined, are in earnest, have a sense of duty with regard to their conviction, which is only satisfied by acting upon it. These processes may not bring a man to the truth, but they bring him near to it. The chances of error are reduced hereby as far as human care can reduce them. Secularism holds that the Protestant right of private judgment includes the moral innocency of that judgment, when conscientiously formed, whether for or against received opinion; that though all sincere opinion is not equally true, nor equally useful, it is yet equally without sin; that it is not sameness of belief but sincerity of belief which justifies conduct, whether regard be had to the esteem of men or the approval of God. Sincerity, we repeat, is not infallibility. The conscientious are often as mischievous as the false, but he who acts according to the best of his belief is free from criminal intention. The sincerity commended by the fortuitous, insipid, apathetic, inherited consent, which so often passes for honesty, because too indolent or too cowardly to inquire, and too stupid to doubt. The man who holds merely ready-made opinions is not to be placed on the same level with him whose convictions are derived from experience. True sincerity is an educated and earnest sentiment. Secularist is an active sentiment seeking the truth and acting upon it.
     * Dr. Price.
 
     ** John Foster's Tracts on Heresy,
V.
In the formation and judgment of opinions we must take into account the consequences to mankind involved in their adoption. But when an opinion seems true in itself and beneficial to society, the consequences in the way of inconvenience to ourselves is not sufficient reason for refusing to act upon it. If a particular time of enforcing it seem to be one when it will be disregarded, or misunderstood, or put back, and the sacrifice of ourselves on its behalf produce no adequate advantage to society, it may be lawful to seek a better opportunity. We must, however, take care that this view of the matter is not made a pretext of cowardice or evasion of duty. And in no case is it justifiable to belie conscience or profess a belief the contrary of that which we believe to be true. There may in extreme cases be neutrality with regard to truth, but in no case should there be complicity in falsehood. So much with respect to this life. With respect to Deity or another life, we may in all cases rely upon this, that in truth alone is safety. With God, conscience can have no penal consequences. Conscience is the voice of honesty, and honesty, with all its errors, a God of Truth will regard. "We have," says Blanco White, "no revealed rule which will ascertain, with moral certainty, which doctrines are right and which are wrong—that is, as they are known to God."—"Salvation, therefore, cannot depend on orthodoxy; it cannot consist in abstract doctrines, about which men of equal abilities, virtue, and sincerity are, and always have been, divided."—"No error on abstract doctrines can be heresy, in the sense of a wrong belief which endangers the soul." "The Father of the Universe accommodates not His judgments to the wretched wranglings of pedantic theologians, but every one who seeks truth, whether he findeth it or not, and worketh righteousness, will be accepted of Him."*
     * Bishop Watson's Theological Tracts.   Introductory.
Thomas Carlyle was the first English writer, having the ear of the public, who declared in England that "sincere doubt is as much entitled to respect as sincere belief."
VI.
Going to a distant town to mitigate some calamity there, will illustrate the principle of action prescribed by Secularism. One man will go on this errand from pure sympathy with the unfortunate; this is goodness. Another goes because his priest bids him; this is obedience. Another goes because the twenty-fifth chapter of Matthew tells him that all such persons will pass to the right hand of the Father; this is calculation. Another goes because he believes God commands him; this is piety. Another goes because he believes that the neglect of suffering will not answer; this is utilitarianism. But another goes on the errand of mercy, because it is an errand of mercy, because it is an immediate service to humanity; and he goes to attempt material amelioration rather than spiritual consolation; this is Secularism, which teaches that goodness is sanctity, that Nature is guidance, that reason is authority, that service is duty, and that Materialism is help.
VII.
The policy of Secular controversy is to distinguish and assert its own affirmative propositions. It is the policy of Secularism not so much to say to error "It is false," as to say of truth "This is true." Thus, instead of leaving to the popular theology the prestige of exclusive affirmation accorded to it by the world, although it is solely employed in the incessant re-assertion of error, Secularism causes it to own and publish its denial of positive principle; when the popular theology proves itself to be but an organized negation of the moral guidance of nature and its tendencies to progress. A Secularist sees clearly upon what he relies as a Secularist. To him the teaching of Nature is as clear as the teaching of the Bible: and since, if God exists, Nature is certainly His work, While it is not so clear that the Bible is—the teaching of Nature will be preferred and followed where the teaching of the Bible appears to conflict with it. A Secular Society, contemplating intellectual and moral progress, must provide for the freest expression of opinion on all subjects which its members may deem conducive to their common objects. Christianism, Theism, Materialism, and Atheism will be regarded as open questions, subject to unreserved discussion. But these occasions will be the opportunity of the members, not the business of the society. All public proceedings accredited by the society should relate to topics consistent with the common principles of Secularism. "In necessary things, unity: in doubtful things, liberty: in all things, charity."* The destruction of religious servitude may be attempted in two ways. It may be denounced, which will irritate it, or it may be superseded by the servitude of humanity. Attacking it by denunciation, generally inflames and precipitates the persecution of the many upon the few; when the weak are liable to be scattered, the cowardly to recant, and the brave to perish.
VIII.
The essential rule upon which personal association can be permanent, or controversy be maintained in the spirit in which truth can be evolved, is that of never imputing evil motives nor putting the worst construction on any act. Free Inquiry has no limits but truth, Free Speech no limits but exactness, Policy (here the law of speech) no limits but usefulness. Unfettered and uncompromising are they who pursue free inquiry throughout—measured and impassable may those become, who hold to a generous veracity. Far both from outrage or servility—too proud to court and too strong to hate—are those who learn to discard all arts but that of the austere service of others, exacting no thanks and pausing at no curse. Wise words of counsel to Theological controversialists have been addressed in a powerful quarter of public opinion: "Religious controversy has already lost much of its bitterness. Open abuse and exchange of foul names are exploded, and even the indirect imputation of unworthy motives is falling-into disuse. Another step will be made when theologians have learnt to extend their intellectual as well as their moral sympathies, to feel that most truths are double edged, and not to wage an unnecessary war against opinion which, strange, incongruous, and unlovely as they may at first appear, are built, perhaps, on as firm a foundation, and are held with equal sincerity and good faith, as their own."** This is advice which both sides should remember.
     * Maxim (much unused) of the Roman Catholic Church.
 
     ** Times Leader of November 8, 1855.
IX.
"No society can be in a healthy state in which eccentricity is a matter of reproach." Conventionality is the tyranny of the average man, and a despicable tyranny it is. The tyranny of genius is hard to be borne—that of mediocrity is humiliating. That idea of freedom which consists in the absence of all government is either mere lawlessness, or refers to the distant period when each man having attained perfection will be a law unto himself. Just rule is indispensable rule, and none other. The fewer laws consistent with the public preservation the better—there is, then, as Mr. Mill has shown in his "Liberty," the more room for that ever-recurring originality which keeps intellect alive in the world. Towards law kept within the limits of reason, obedience is the first of virtues. "Order and Progress," says Comte, which we should express thus:—Order, without which Progress is impossible; Progress, without which Order, is Tyranny. The world is clogged with men of dead principles. Principles that cannot be acted upon are probably either obsolete or false. One certain way to improvement is to exact consistency between profession and practice; and the way to bring this about is to teach that the highest merit consists in having earnest views and in endeavouring to realize them—and this whether the convictions be contained within or without accredited creeds. There will be no progress except within the stereotyped limits of creeds, unless means are found to justify independent convictions to the conscience. To the philosopher you have merely to show that a thing is true, to the statesman, that it is useful, but to a Christian, that it is safe. The grace of service lies in its patience. To promote the welfare of others, irrespective of their gratitude or claims, is to reach the nature of the Gods. It is a higher sentiment than is ascribed to the Deity of the Bible. The abiding disposition to serve others is the end of all philosophy. The vow of principle is always one of poverty and obedience, and few are they who take it—and fewer who keep it. If hate obscure for a period the path of duty, let us remember nothing should shake our attachment to that supreme thought, which at once stills human anger and educates human endeavour—the perception that "the sufferings and errors of mankind arise out of want of knowledge rather than defect of goodness."
X.
A leading object of Secularism is the promotion of the material purity of the present life—"material purity," which includes personal as well as external condition. The question of Spiritualism (without employing it and without disparaging it) it regards as a distinct question, and hence the methods by which Secularists attempt "improvement" will be "material" as being the most reliable. The tacit or expressed aim of all Freethinking, has ever been true thinking and pure thinking. It has been a continued protest against the errors Theology has introduced, and the vicious relations it has conserved and sanctified. It is necessary to mark this, and it can be done by insisting and keeping distinctly evident that the aim of Secularism is the purity of material influences. This precludes the possibility of Secularism being charged either with conscious grossness or intentional sin. Secularism concerns itself with the work of to-day. "It is always yesterday or to-morrow, and never to-day,"* is a fair description of life according to theologies. Secularism, on the contrary, concerns itself with the things of "to-day."
     To  know
     That which before us lies in daily life
     Is the prime wisdom.
 
          * Story of Boots, by Dickens.
The cardinal idea of the "popular Theology" is the necessity of Revelation. It believes that the light of Nature is darkness, that Reason affords no guidance, that the Scriptures are the true chart, the sole chart, and the sufficient chart of man, and it regards all attempts to delineate a chart of Nature as impious, as impracticable, and as a covert attack upon the Biblical chart in possession of the churches. Knowing no other guidance than that of the Bible, and disbelieving the possibility of any other, theology denounces Doubt, which inspires it with a sense of insecurity—it fears Inquiry, which may invalidate its trust—and deprecates Criticism, which may expose it, if deficient. Having nothing to gain, it is reluctant to incur risk—having all to lose, it dreads to be disturbed-having no strength but in Faith, it fears those who Reason—and less from ill-will than from the tenderness of its position, it persecutes in self-defence. Such are the restrictions and the logic of Theology.
XI.
On the other hand, Rationalism (which is the logic of Nature) is in attitude and spirit quite the reverse. It observes that numbers are unconvinced of the fact of Revelation, and feel the insufficiency, for their guidance, of that offered to them. To them the pages of Nature seem clearer than those of the Apostles. Reason, which existed before all Religions and decides upon all—else the false can never be distinguished from the true—seems self-dependent and capable of furnishing personal direction. Hence Rationalism instructed by facts, winning secrets by experiments, establishing principles by reflection, is assured of a morality founded upon the laws of Nature. Without the advantage of inductive science to assist discoveries, or the printing press to record corroborations of them, the Pre-Christian world created ethics, and Socrates and Epictetus, and Zoroaster and Confucius, delivered precepts, to which this age accords a high place. Modern Rationalists therefore sought, with their new advantages, to augment and systematize these conquests. They tested the claims of the Church by the truths of Nature. That Freethought which had won these truths applied them to creeds, and criticism became its weapon of Propagandism. Its consciousness of new truth stimulated its aggression on old error. The pretensions of reason being denied as false, and rationalists themselves persecuted as dangerous, they had no alternative but to criticise in order to vindicate their own principles, and weaken the credit and power of their opponents. To attack the misleading dogmas of Theology was to the early Freethinkers well understood self-defence. In some hands and under the provocations of vindictive bigotry, this work, no doubt, became wholly antagonistic, but the main aspiration of the majority was the determination of teaching the people "to be a law unto themselves." They found prevailing a religion of unreasoning faith. They sought to create a religion of intelligent conviction, whose uniformity consisted in sincerity. Its believers did not all hold the same tenets, but they all sought the same truth and pursued it with the same earnestness. It was this inspiration which sustained Vanini, Hamont, Lewes, Kett, Legate, and Wightman at the............