At first, the term was taken to be a "mask" concealing sinister features—a "new name for an old thing"—or as a substitute term for scepticism or atheism. If impressions were always knowledge, men would be wise without inquiry, and explanations would be unnecessary. The term Secularism was chosen to express the extension of free thought to ethics. Free thinkers commonly go no further than saying, "We search for truth"*; Secularists say we have found it—at least, so much as replaces the chief errors and uncertainties of theology.
Harriet Martineau, the most intrepid thinker among the women of her day, wrote to Lloyd Garrison a letter (inserted in the Liberator, 1853) approving "the term Secularism as including a large number of persons who are not atheists and uniting them for action, which has Secularism for its object. By the adoption of the new term a vast amount of prejudice is got rid of." At length it was seen that the "new term" designated a new conception.
Secularism is a code of duty pertaining to this life, founded on considerations purely human, and intended mainly for those who find theology indefinite or inadequate, unreliable or unbelievable.
Its essential principles are three:
1. The improvement of this life by material means.
2. That science is the available** Providence of man.
3. That it is good to do good. Whether there be other good or not, the good of the present life is good, and it is good to seek that good.
* M. Aurelius Antoninus said, "I seek the truth by which no
man was ever injured." It would be true had he said mankind.
Men are continually injured by the truth, or how do martyrs
come, or why do we honor them?
**This phrase was a suggestion of my friend the Rev. Dr. H.
T. Crosskey about 1854. I afterwards used the word
"available" which does not deny, nor challenge, nor affirm
the belief in a theological Providence by others, who,
therefore, are not incited to assail the effectual
proposition that material resources are an available
Providence where a spiritual Providence is inactive.
Individual good attained by methods conducive to the good of others, is the highest aim of man, whether regard be had to human welfare in this life or personal fitness for another. Precedence is therefore given to the duties of this life.
Being asked to send to the International Congress of Liberal Thinkers, (1886), an account of the tenets of the English party known as Secularists, I gave the following explanation to them.