IN a passage of characteristic sagacity, Dr. J. H. Newman has depicted the partisan aimlessness more descriptive of the period when this little book first appeared, sixteen years ago, than it is now. But it will be long before its relevance and instruction have passed away. I therefore take the liberty of still quoting his words:— "When persons for the first time look upon the world of politics or religion, all that they find there meets their mind's eye, as a landscape addresses itself for the

EVERY one observant of public controversy in England, is aware of its improved tone of late years. This improved tone is part of a wider progress, 'Increase of wealth has led to improvement of taste, and the diffusion of knowledge to refinement of sentiment. The mass are better dressed, better mannered, better spoken than formerly. A coffee-room discussion, conducted by mechanics, is now a more decorous exhibition than a debate in Parliament was in the days of Canning.* Boisterousness at the tab

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 sufficien

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 o

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 wom

SEVERAL expositors of Secular principles, able to act together, have for many years endeavoured by counsel, by aid, and by publication to promote Secular organization. At one time they conducted a Secular Institute in Fleet Street, London—in 1854. The object was to form Secular Societies for teaching the positive results of Freethought. In the first edition of this work it was held to be desirable that there should be a centre of reference for all inquirers upon Secular principles at home and ab

As the aim of the Guild is not to fetter independent thought, but to concert practical action, it is mainly required of each member that he undertakes to perform, in good faith, the duties which he shall consent to have assigned to him; and generally so to comport himself that his principles shall not be likely to suffer, if judged by his conduct. He will be expected to treat every colleague as equal with himself in veracity, in honour, and in loyalty to his cause. And every form of speech which

THIS first step is to win, from public opinion, a standing place for Secularism. So long as people believe Secularism not to be wanted, indeed impossible to be wanted—that it is error, wickedness, and unmitigated evil, it will receive no attention, no respect, and make no way. But show that it occupies a vacant place, supplies a want, is a direction where no other party supplies any—and it at once appears indispensable. It is proved to be a service to somebody, and from that moment it is tolerat

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 dis