future and better life, should such transpire.

II.

A Secularist guides himself by maxims of Positivism, seeking to discern what is in Nature—what ought to be in morals—selecting the affirmative in exposition, concerning himself with the real, the right, and the constructive. Positive principles are principles which are provable. "A positive precept," says Bishop Butler, "is a precept the reason of which we see." Positivism is policy of material progress.

III.

Science is the available Providence of life. The problem to be solved by a science of Society, is to find that situation in which it shall be impossible for a man to be depraved or poor. Mankind are saved by being served. Spiritual sympathy is a lesser mercy than that forethought which anticipates and extirpates the causes of suffering. Deliverance from sorrow or injustice is before consolation—doing well is higher than meaning well—work is worship to those who accept Theism, and duty to those who do not.

IV.

Sincerity, though not errorless, involves the least chance of error, and is without moral guilt. Sincerity is well-informed, conscientious conviction, arrived at by intelligent examination, animating those who possess that conviction to carry it into practice from a sense of duty. Virtue in relation to opinion consists neither in conformity nor non-conformity, but in sincere beliefs, and in living up to them.

V.

Conscience is higher than Consequence.*

VI.

All pursuit of good objects with pure intent is religiousness in the best sense in which this term appears to be used. A "good object" is an object consistent with truth, honour, justice, love. A pure "intent" is the intent of serving humanity. Immediate service of humanity is not intended to mean instant gratification, but "immediate" in contradistinction to the interest of another life. The distinctive peculiarity of the Secularist is, that he seeks that good which is dictated by Nature, which is attainable by material means, and which is of immediate service to humanity—a religiousness to which the idea of God is not essential, nor the denial of the idea necessary.

VII.

Nearly all inferior natures are susceptible of moral and physical improvability; this improvability can be indefinitely secured by supplying proper material conditions; these conditions may one day be supplied by a system of wise and fraternal co-operation, which primarily entrenches itself in common prudence, which enacts service according to industrial capacity, and distributes wealth according to rational needs. Secular principles involve for mankind a future, where there shall exist unity of condition with infinite diversity of intellect, where the subsistence of ignorance and selfishness shall leave men equal, and universal purity enable all things—noble society, the treasures of art, and the riches of the world—rto be had in common.

VIII.

Since it is not capable of demonstration whether the inequalties of human condition will be compensated for in another life—it is the business of intelligence to rectify them in this world. The speculative worship of superior beings, who cannot need it, seems a lesser duty than the patient service of known inferior natures, and the mitigation of harsh destiny, so that the ignorant may be enlightened and the low elevated.

CHAPTER IV. LAWS OF SECULAR CONTROVERSY

I. Rights of Reason.

As a means of developing and establishing Secular principles, and as security that the principles of Nature and the habit of reason may prevail, Secularism uses itself, and maintains for others, as rights of reason:—

The Free Search for Truth, without which its full attainment is impossible.

The Free Utterance of the result, without which the increase of Truth is limited.

The Free Criticism of alleged Truth, without which its identity must remain uncertain.

The Fair Action of Conviction thus attained, without which conscience will be impotent on practice.

II. Standard of Appeal.

"Secularism accepts no authority but that of Nature, adopts no methods but those of science and philosophy, and respects in practice no rule but that of the conscience, illustrated by the common sense of mankind. It values the lessons of the past, and looks to tradition as presenting a storehouse of raw materials to thought, and in many cases results of high wisdom for our reverence; but it utterly disowns tradition as a ground of belief, whether miracles and supernaturalism be claimed or not claimed on its side. No sacred scripture or ancient church can be made a basis of belief, for the obvious reason that their claims always need to be proved, and cannot without absurdity be assumed. The association leaves to its individual members to yield whatever respect their own good sense judges to be due to the opinions of great men, living or dead, spoken or written, as also to the practice of ancient communities, national or ecclesiastical. But it disowns all appeal to such authorities as final tests of truth."*

III. Sphere of Controversy.

Since the principles of Secularism rest on grounds apart from Theism, Atheism, or Chris-tianism, it is not logically necessary for Secularists to debate the truth of these subjects. In controversy, Secularism concerns itself with the assertion and maintenance of its own affirmative propositions, combating only views of Theology and Christianity so far as they interfere with, discourage, or disparage Secular action, which may be done without digressing into the discussion of the truth of Theism or divine origin of the Bible.

IV. Personal Controversy.

A Secularist will avoid indiscriminate disparagement of bodies or antagonism of persons, and will place before himself simply the instruction and service of an opponent, whose sincerity he will not question, whose motives he will not impugn, always holding that a man whom it is not worth while confuting courteously, is not worth while confuting at all. Such disparagements as are included in the explicit condemnation of erroneous principles are, we believe, all that the public defence of opinion requires, and are the only kind of disparagement a Secularist proposes to employ.

V. Justification of Controversy.

The universal fair and open discussion of opinion is the highest guarantee of public truth—only that theory which is submitted to that ordeal is to be regarded, since only that which endures it can be trusted. Secularism encourages men to trust reason throughout, and to trust nothing that reason does not establish—to examine all things hopeful, respect all things probable, but rely upon nothing without precaution which does not come within the range of science and experience.

CHAPTER V. MAXIMS OF ASSOCIATION

I.

IT is the duty of every man to regulate his personal and family interests so as to admit of some exertions for the improvement of society. It is only by serving those beyond ourselves that we can secure for ourselves protection, sympathy, or honour. The neglect of home for public affairs endangers philanthropy, by making it the enemy of the household. To suffer, on the other hand, the interests of the family to degenerate into mere selfism, is a dangerous example to rulers.

II.

"No man or woman is accountable to others for any conduct by which others are not injured or damaged."*