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spiration. Had he intended that his kingdom should have been of this world, that it should meddle with the affairs of men, enter upon all the various works of philanthropy and benevolence, build poor houses, establish hospitals for the sick, hire and send out nurses to take care of the wayfarer and stranger who might fall sick by the way, and gather together property for these, and a thousand other occasions, would he not have been more definite in his instructions? and would he not have continued the power of the Holy Ghost in that kingdom? I do not intend to say that such would have been the case; and yet I firmly believe had he intended the church as a great benevolent society, one of the objects of which should be to mitigate the physical sufferings of man, the power to do this work effectually would have accompanied the commission.

What, then, it may be asked, is the object of the church? and what are its duties as an organized body? Mr. George Campbell informs us "that there were at that time" (when fouuded by Christ and his Apostles) "especially two objects which seemed equally to claim attention-the one was the conversion of the wicked to the Messiah; the other was not only the preservation of the converts, but the securing of a continuance of the faith in their families." Do these not constitute the present duties ot the church? to convert and bring into God's spiritual kingdom the wayward children of the world, and, when in, to instruct and fit them for heaven. Thus instructed, and with affections purified, the subjects of Christ's kingdom on earth will be prepared to go forth and let their "light shine before men" (or the world) "that men seeing their good actions may glorify their Father in heaven;" and I infer that your quotations are addressed to the disciples as individuals, instead of the church as a body, from not only their more perfect applicability to them in this condition, but also from the fact that they were mostly promulged before the church had any existence.

There can be doubt but what the Messiah, when he said, "My kingdom is not of this world; if my kingdom were of this world, then would my servants fight that I should not be delivered to the Jews," had in view the disastrous influence of mixing the affairs of the church with those of the world; and, indeed, if we examine the history of that institution from the time of its foundation to the present, we shall find that the true objects of its existence have only been advanced in proportion as it has kept itself separate from the world; and, on the contrary, when it has connected itself with governments or institutions of earthly origin, the effect has uniformly been to deteriorate its piety and corrupt those engaged in this unhallowed union.

But while such is the influence of these unholy connexions, the effect of the disciple taking part with the affairs of men, is entirely different; and there is no surer source of prosperity to nations or associations than that a portion, and no matter how great a portion of their rulers, subjects, or members, "fear the Lord." Ten righteous, could they have been found, would have saved the cities of the plain from destruction, and the influence of the disciple is generally salutary upon his worldly associates.

The disciple, therefore, in order to let his "light shine before

men," must go among them-become associated with them in all "good works"-take hold of the laboring oar in the cause of humanity-mix with the world-not fear its contact; and thus, while engaged in the great causes of humanity and mercy, he does a double work-like the Samaritan, he heals-like salt, by being brought in intimate contact, he saves those with whom he labors; and thus does he "glorify his Father in heaven." Nor should he be deterred from his labors of love-his "good works," though murmurring Pharisees and Scribes should say, “This man receiveth sinners and eateth with them."

To continue your objections against Christians uniting with moral societies, you next state that "they adopt some form of religion-some of them administer oaths-found their institutions in part upon the Bible-carry it in their processions-have their burial service-and the Sons of Temperance have their regular temperance worship-they are duly to open every meeting by singing an ode, reading the scriptures, or prayer."

With regard to these charges, Odd Fellowship is not obnoxious to either of the two first; and as to the third, they are only so far culpable as friendship, love, and truth, which constitute three of the great corner stones of their fabric, are in accordance with the principles taught in the Bible. That numerous illustrations of these principles are presented in the Bible all know, and we do not fail to call the initiate's attention to this high authority in order to impress upon his mind the sanctity of the obligation that binds him to their observance. Yet this is the last objection I should have expected a Christian to make. A follower of the Messiah objecting to an institution because it is based upon the eternal truths of God's word-claiming to itself none of the prerogatives of the churchpromulgating no creed-inquiring no farther into the candidate's faith than what may be necessary to secure a wholesome morality; and only seeking to combine the energies of members in a systematic effort to carry out and perform some leading duties, not of Christians exclusively-not of the church as an organized body-but of mankind at large. And yet you object to such an institution because, forsooth, it is founded "in part upon the Bible." Well, then, as far as friendship, love, and truth, are taught in the Bible, Odd Fellowship is founded upon it; and if assured that all other parts of its foundation were as firmly based as this, I should have no doubt but what it would stand as long as the necessities remained which have called it into existence. Whether the Order ever carry the the Bible in their processions I do not know: I have never seen an instance. The burial service of which you speak, is only intended as a tribute of respect from the brothers of the Order to the deceased; the religious service, wherever I have attended such funerals, being left to its proper guardian-the church.

Odd Fellows, as well as the Sons of Temperance, at least many of their lodges, open their meetings with prayer and singing an ode. These ceremonies are optional with each lodge, and depend much upon the feelings of a majority of its members. The ode that is usually sung-professes to have nothing divine in its sentiment, but only laudatory of the objects of the Order. No one supposes that, by

joining in this singing, he is engaging in religious worship; and if your arguments should prove such to be the fact, we should be as much surprized as the man was who learned that "he had been talking prose all his life." The opening prayer of our meetings is much of the character of "grace before meat”—of the prayer at the opening of our national or state legislative meetings; and its propriety or impropriety depends upon the question, whether it is proper for Christians to pray for the advancement of any enterprize in which they have an interest in common with those who are not members. If such unions of interest be right, why then prayer for its advancement cannot be wrong. If prayer for God's blessing upon such an interest be proper, it appears to me that it cannot be improper to make that prayer in the presence of all interested-at least, all actively engaged in the enterprize. Such a prayer is for a special object; and if the worldling, who may be engaged in that object, do not pray, as he probably will not, we pray only for his and our interest in that object; if conviction fasten upon his mind, and a consciousness of guilt, a feeling of dependence upon the Saviour's merit's, soften his feelings into a proper frame for prayer, and he does pray, why then we pray with him. Why should we not? For to stand aloof under such circumstances, I fear would place us in. the attitude of him who stood and prayed thus with himself, 'God, I thank thee that I am not as other men, an * * * *, or even as this publican.'

Anxious only for the triumph of truth, I subscribe myself your friend, S. A. COOK.

RESPONSE.

We have now heard on our pages the respective apologies of Sons of Temperance, Free Masons, and Odd Fellows, professing Christianity for their double, treble, and quadruple position of Christians, brother Masons, Odd Fellows, and Sons of Temperance. On a review of the whole apology and defence, we may say that the philosophy of these institutions and the defence of them are one and the same. Their philosophy is, that Christianity and the Christian brotherhood have been, and still are, inadequate to the wants of human nature as the world is now constituted. Hence the necessity of these institutions and as many more as the spirit of voluntary association may suggest and inspire as necessary to perfect and complete the workings of benevolence. The justification of each and every one of these three may, as the defenders of them assume and as all their reasonings show, be applied to three times three or to any number of voluntary associations, as in some point of view necessary to meet the cases yet unprovided for in the Constitutions and Charters of these prominent associations. Concede the propriety of their respective positions and the soundness of their reasonings, and who SERIES III.-VOL. V. 58

can fix a limit to the number and variety of voluntary associations to meet every form of vice and misery now preying on an apostate and ruined world. Their reasonings, then, in the first category of logic and good sense, prove too much; and, therefore, prove nothing at all specially connected with the three fraternities already standing in bold relief upon our pages. On their own premises, severally and collectively considered, we might have, and just as much need, Free Carpenters, Even Fellows, and Sons of Chastity, as appendages to the church of Christ, or as new associations for giving vent to new forms of human sympathy and benevolence, for which neither the gospel nor the philosophy of these already existing three as yet affords adequate and efficient channels. How little ingenuity is wanting to show, on the assumptions now alleged by these able defenders of the three brotherhoods already bodied forth even to the minutiæ of an apron, a sash, and a ribbon, that Christianity, as now dispensed, needs just as many allies, auxiliaries, and help meets, as the yet existing sins, infirmities, and afflictions of human society.

Do we not need anti-card, anti-dice, anti-lottery, anti-theatre, antiball, anti-cabal, anti-masquerade associations, with their respective rites, formularies, ensigns, priesthoods, &c., &c., just as much to complete a proper system of voluntary association against the moral and physical ills and evils of human society, as do the present mystic three?-!

I have all along said, and again repeat, that I have nothing to do with the world or the pulitical state of society. The world has already had more associations, sects, and parties, than any one dictionary now extant records or gives names to. Indeed, it had these before the Messiah was born. But he instituted, furnished, and equipped a new institution, designed fully to enlighten, reform, purify, and bless human kind, which has no need of any auxiliary, but which has enjoined every form of doing good and of preventing evil which human imagination can reach or propose. It, indeed, is not carried out by its warmest friends and admirers, but to help this and atone for it by her devices, new associations, new rites and ceremonies, appear to me as unscriptural and irrational as to seek a substitute for bread because it will not impart health and strength to those who do not, or who will not, eat it.

Although much of what is said on the part of the advocates for these new devices, for the sixth sense and the sixth finger on the human hand would seem to require it, I need not repeat that I have nothing to say against these associations as belonging to this world. I make no assault upon any one of these as worldly institutions.

I simply oppose Christians joining them at all: for thus sending Christ to the Prince of this world for an ally or an auxiliary in the great work of philanthropy which brought him from heaven to earth, and while here from a manger to a cross. I would just as soon plead for polygamy because there are so many women without husbands, as for new allies to assist the church in being "the light of the world" and "the salt of the earth," because many Christians, so called, are as much in need of reformation as the world itself.

To suppose that a pledge given to man will be more effectual than a pledge given to God, to restrain a man from intemperance or from any vice, or to make him charitable, veracious, and just, seems to me even more absurd than to take a man's word rather than his oath in bearing witness to the truth. But I only premise these great cardinal principles and views as a general introduction to an analysis of that species of logic, or rather of rhetoric, employed by these special pleaders or voluntary attorneys of the three institutions now laid upon our pages.

I take no pleasure in exposing the alleged fallacies of those good brethren and friends whose morbid sympathies have induced them to seek a more efficient vent for their philanthropy either in the cloisters or public efforts of these new and ephemeral associations, which, like the gourd of a Jonah, grow up in a night and wither in a day. But I must develope the fallacies by which they unintentionally impose upon themselves and the public in those productions as now defended by themselves.

They have, indeed, greatly diminished my labor by appearing simultaneously on our pages, and thus virtually exposing the weaknesses of one another while intent on their individual defence.

Each one of the three assumes that & mere Free Mason, Odd Fellow, or Son of Temperance, and a Christian, may scripturally and religiously commune together in certain Christian rites and usages; and that when any one of the three professions forms a society, that society, as such, becomes an auxiliary to the Christian church, and thus helps to fulfil the designs and objects of its founder. By a mere Free Mason, Odd Fellow, and Son of Temperance, I mean one that makes no Christian profession, but stands alone upon his connexion with the Order whose name he bears.

Br. Williams has not only, but chiefly, relied upon the assumption that "the Sons of Temperance" are, in fact, auxiliaries to the church of Christ, and ought to be so regarded by all who properly understand their position. This view of the subject is spread over some ten pages of the Harbinger, with his usual ability and address. In

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