ef in God, to maintain a pure morality in the world. But
he can say, with at least as much earnestness as any Secularism can
feel, "Whatsoever things are _true_, whatsoever things are _honest_,
whatsoever things are _just_, whatsoever things are _pure_, whatsoever
things are _lovely_, whatsoever things are of _good report_; if there be
_any_ virtue, and if there be _any_ praise, think of these things;" and
he feels that far from weakening, he greatly enhances, the force of
that appeal, when he adds, "and perfect holiness _in the fear of the
Lord_."

6. Secularism professes to be "the positive side of Atheism," and to be
better than Religion at least for this world, because it pays a
preeminent, if not an exclusive, regard to the _duties of the present
life_.

This is, perhaps, the most dangerous aspect of the doctrine. It
prescribes a course of systematic ungodliness, a practical disregard of
the future, and an engrossing attention to things seen and temporal, as
if these were virtues in which mankind are greatly deficient, and as if
their general prevalence would be a prelude to a secular millennium, or
the commencement of an atheistic paradise. But the purely _negative_
part of the system, however accordant with the natural tendencies of
men, is felt to be in itself somewhat unattractive; it must be
associated, therefore, with some _positive_ element, some _practical
aims_, such as may give it a hold on the interest and a claim on the
zealous support of its adherents. "Under this conviction," says Mr.
Holyoake, "the Secularist applied himself to the reinspection of the
general field of controversy, and the adoption of the following rules,
among others, has been the consequence: 1. To disuse the term _Atheist_,
since the public understand by that word one who is without God and also
without morality, and who wishes to be without both. 2. To disuse the
term _Infidel_, since Christians understand by that term one who is
unfaithful or treacherous to the truth.... 3. To recognize, not as a
matter of policy merely, but as a matter of fact, the sincerity of the
clergy and the good intentions of Christians generally.... 4. To seek
the maxims of duty in the relations of man to society and nature, and,
as the _Christian Spectator_ did us the honor to admit, 'to preach
nature and science, morality and art: nature, the only subject of
knowledge; science, the providence of life; morality, the harmony of
action; art, the culture