All pursuit of good objects with pure intent is religiousness in the best sense in which this term appears to be used. A "good object" is an object consistent with truth, honour, justice, love. A pure "intent" is the intent of serving humanity. Immediate service of humanity is not intended to mean instant gratification, but "immediate" in contradistinction to the interest of another life. The distinctive peculiarity of the Secularist is, that he seeks that good which is dictated by Nature, which is attainable by material means, and which is of immediate service to humanity--a religiousness to which the idea of God is not essential, nor the denial of the idea necessary. VII. Nearly all inferior natures are susceptible of moral and physical improvability; this improvability can be indefinitely secured by supplying proper material conditions; these conditions may one day be supplied by a system of wise and fraternal co-operation, which primarily entrenches itself in common prudence, which enacts service according to industrial capacity, and distributes wealth according to rational needs. Secular principles involve for mankind a future, where there shall exist unity of condition with infinite diversity of intellect, where the subsistence of ignorance and selfishness shall leave men equal, and universal purity enable all things--noble society, the treasures of art, and the riches of the world--rto be had in common. VIII. Since it is not capable of demonstration whether the inequalties of human condition will be compensated for in another life--it is the business of intelligence to rectify them in this world. The speculative worship of superior beings, who cannot need it, seems a lesser duty than the patient service of known _inferior_ natures, and the mitigation of harsh destiny, so that the ignorant may be enlightened and the low elevated. CHAPTER IV. LAWS OF SECULAR CONTROVERSY 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 of Conviction thus attained, without which conscience will be impotent on practice. II. Standard of Appeal.