ther well or ill founded, has compelled its advocates
to alter their tactics at least in two respects: they are anxious to
withdraw from offensive prominence the _negative_ articles of their
creed, and to put forward the _positive_ elements of truth which may
still survive after the ruin of Religion; and they evince a disposition,
somewhat new, to conciliate the Christian community, by admitting the
sincerity of the clergy and the good intentions of believers generally,
and inviting their cooeperation in plans of secular improvement. But
Atheism still lurks under the disguise of Secularism; and men of earnest
religion are not likely to be tempted to any close alliance or active
cooeperation with those who misrepresent the character of that God in
whom they believe, and of that Saviour in whom they trust. There may be
some nominal Christians, however, already as unconcerned about the
future and devoted to the present life, as Mr. Holyoake himself could
wish them to be, who will eagerly grasp at this "new development," as a
plausible pretext for continuing in their present course; for "with the
exception of those who compose the real Church of Christ, whose faith is
not a mere name and an unthinking assent to Christianity, but a real,
living, constant power over their life, the _whole world is practically
secularist_, and is living solely by the light of _the present_, and
under the impulse of the motives which it supplies."[312] For
"Secularism is only the Latin term for the old Saxon worldliness:
Secularism has more elements of union than perhaps any other phase of
infidelity; it has the worldliness of mere nominal Christians, as well
as of real infidels."[313] They are really _Secularists_, but as yet
they may not be at ease in their _Secularism_. There may be a secret
monitor within, which reminds them occasionally of death, and judgment,
and eternity; and the rapid flight of time, or the incipient sense of
disease, or the ever-recurring instances of mortality, may awaken them
to transient thoughts of another life for which it were well to be
better prepared. What they want is a theory,--of plausible aspect and
easy application,--which might serve to quell these rising thoughts, and
allay their foreboding fears; and just such a theory they may seem to
find in the proverbial maxim of Secularism, "Work _in_ this life, _for_
this life." We are not sure, however, that even with such men the zeal
of the new _propaganda_ will