i.
secularism is the study of promoting human welfare by material means; measuring human welfare by the utilitarian rule, and making the service of others a duty of life. secularism relates to the present existence of man, and to action, the issues of which can be tested by the experience of this life—having for its objects the development of the physical, moral, and intellectual nature of man to the highest perceivable point, as the immediate duty of society: inculcating the practical sufficiency of natural morality apart from atheism, theism, or christianity: engaging its adherents in the promotion of human improvement by material means, and making these agreements the ground of common unity for all who would regulate life by reason and ennoble it by service. the secular is sacred in its influence on life, for by purity of material conditions the loftiest natures are best sustained, and the lower the most surely elevated. secularism is a series of principles intended for the guidance of those who find theology indefinite, or inadequate, or deem it unreliable. it replaces theology, which mainly regards life as a sinful necessity, as a scene of tribulation through which we pass to a better world. secularism rejoices in this life, and regards it as the sphere of those duties which educate men to fitness for any 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.*
*vide mr. holdreth's papers.
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.
