coteries, or schools, but for the immediate service of humanity. ** L. H. Holdreth. XIII. The Relation of Secularism to the future demands a few words. To seek after the purity and perfection of the Present Life neither disproves another Life beyond this, nor disqualifies man for it. "Nor is Secularism opposed to the Future so far as that Future belongs to the present world--to determine which we have definite science susceptible of trial and verification. The conditions of a future life being unknown, and there being no imaginable means of benefiting ourselves and others in it except by aiming after present goodness, we shall confessedly gain less towards the happiness of a future life by speculation than by simply devoting ourselves to the energetic improvement of this life."* Men have a right to look beyond this world, but not to overlook it. Men, if they can, may connect themselves with eternity, but they cannot disconnect themselves from humanity without sacrificing duty. Secular knowledge relates to this life. Religious knowledge to another life. Secular instruction teaches the duties to man. Religious instruction the duties to God apart from man. Religious knowledge relates to celestial creeds. Secular knowr-ledge relates to human duties to be performed. The religious teacher instructs us how to please God by creeds. The Secular teacher how to serve man by sympathy and science. * F. W. Newman Archbishop Whately tells the story of a lady at Bath, who, being afraid to cross a tottering bridge lest it should ghre way under her, fortunately bethought herself of the expedient of calling for a sedan chair, and was carried over in that conveyance. Some of our critics think that we shall resemble this ingenious lady. But those who fear to trust themselves to the ancient and tottering Biblical bridge, will hardly get into the sedan chair of obsolete orthodoxy, and add the weight of _that_ to the danger. They prefer going round by the way of reason and fearless private judgment. XIV. Secularism, we have said, concerns itself with four rights:-- 1. The right to Think for one's self, which most Christians now admit, at least in theory. 2. The right to Differ, without which the right to think is nothing worth. 3. The right to Assert difference of opinion, without which the right to differ is of no practical use. 4. The right to Debate all vital opinion, without which there is no intellectual equality--no defence against the errors of the state or the pulpit.