and social enjoyment-to make human beings useful and happy, you to whom, in some measure, the training of the rising generation is committed, occupy a position of high responsibility. Viewing your pupils as needing physical, social, intellectual, moral and religious culture, it would not be strange if at times you are ready to shrink from the magnitude of the work. Be it my part not to discourage, but to cheer you on in your labors. Using wisely the appliances with which you are furnished, and looking for the divine blessing to give you success, you shall receive the reward of a consciousness that you shall have aided in raising to a higher elevation, the standard of true greatness. When our country is dotted all over with school-houses, each one a luminous point shedding light on man's duty, happiness and destiny, the hopes of the philanthropist will be revived and strengthened. Before the light thus emitted, ignorance, infidelity, and wickedness, in all their forms, will be driven, as the darkness of night before the rising sun. Then will be seen at last the beginning of the fulfillment of the promise, "The earth shall be full of the glory of the knowledge of the Lord, as the waters cover the sea."

THE NATIONAL CONVENTION AGAINST SECRET SOCIETIES.

IN the April numb of the magazine there was published a call for a National Conventio of ristians opposed to secret societies, to be held in the city of Pittsburgh on the 5th, 6th and 7th days of May. As we heartily approve of the movement and are sincerely desirous that it may be successful, we take this opportunity to urge all who can to be present on that occasion. "The larger and more imposing the meeting, and the greater the interest manifested, the more likely it will be to accomplish its object. And the only way to secure a large and enthusiastic convention is, for every one who favors the movement to attend if possible. The persons who have promised to submit prepared papers are men of ability and national reputation.

The necessity for such a convention as the one proposed, must be evident to all who are close observers of what is daily transpiring. The influence for evil of secret associations can scarcely be overestimated. It is felt in every department of life, by the poor even more than the rich. In some large manufacturing establishments, none but members of a secret society can obtain employment. In certain school districts, the recommendation of a member is necessary to obtain a situation as teacher. In some sections of the country membership is an essential requisite to the holding of office. Indeed to some extent they control the state. Odd Fellows and Masons constitute a very large proportion of all the persons who are elected to office.

Their influence is not confined exclusively to the state. It is felt also in the church. Thousands of professors of religion are regular in their attendance at the lodge. They do not attempt to conceal their connection, but on the contrary glory in it. This is true not merely of private members but also of the clergy. A member of a large and

influential denomination of Christians, when asked to mention a minister of any prominence in that denomination in a large city, who was not an Odd Fellow or Mason, after a few minutes' reflection, was obliged to acknowledge he could not name one. Even when not members, ministers are too often much influenced by such associations. "The country ministers," said a clergyman a few days ago to a Mason, "should preach Christ, and let Masonry alone." Of the local committee originally appointed to make the necessary arrangements for the holding of the National Convention against secret societies, but two or three, we have been informed, now are willing to serve. All the rest have refused.

Having such a strong hold in the church, these societies prevent church courts exercising discipline on offenders. On both sides of the Atlantic, Masonry was for a time condemned by nearly all churches, as it requires the swearing of oaths that were sinful in their nature; and consequently in the taking and administering of which, the great name of the Lord our God was profaned. Now it is almost entirely ignored. Some denominations of Christians in connection with which a few years ago there was not known to be an Odd Fellow or Mason, now find it impossible to take any notice of them on account of their number and influence. The United Presbyterian Church is an illustration of this. Its testimony is sufficiently explicit in regard to such organizations. Many of the ministers in its communion openly and fearlessly denounce them. The papers published in the interests of the church are filled ⚫ with articles showing the falsity of their pretensons, and the inconsistency of all United Presbyterians, who are ems of them. Still, so far as they are concerned, the standards of the church are practically a dead letter. Masons aud Odd Fellows, known to be such, are permitted to retain their connection, and even to argue the claims of these societies. A writer in a late number of the United Presbyterian complains that while he and his session are exercising the discipline of the church on these offenders, others in other communities take no notice of them, and demands uniformity in practice as well as profession. We mention this simply as an illustration.

Not only do such societies interfere with the discipline of the church, but also corrupt her worship. A few years ago we published with comments an account of the laying of the corner-stone of a church in this neighborhood with masonic rites. We have to record another case of the same kind, which surprises us still more. It shows what a hold Masonry has in the Free Church of Scotland. On the 5th of last November the foundation-stone for the new church of Free St. George's congregation, Edinburgh, of which Dr. Candlish is pastor, was laid. The account, as published in the daily papers, and which we take from the Original Secession Magazine, is as follows:

"The proceedings were commenced at three o'clock by Dr. Candlish giving out the first two verses of the 100th Psalm to be sung, and offering up prayer suitable to the occasion.

"Lord Dalhousie having spread the mortar with a silver trowel, the last two verses of the 100th Psalm were sung by the company while the stone was being swung into its place. Lord Dalhousie then applied the square and plummet, and gave the stone three knocks with the mallet; after which he said-Ladies

and gentlemen, with these three knocks of the hammer I now pronounce this stone to be laid, with all those regulations which are befitting for such a purpose. Ladies and gentlemen, this church, when it is erected-and I trust that a favoring answer will be given to the eloquent petition you have heard offered up by the pastor of it-this church, when erected, will be one of the ornaments of this great city. But I trust that will be the least merit it will have, and that, as we are about to pour upon the foundation stone the corn which is customary at ceremonies like this, so that may be an emblem of the seed which is to be sown in this church in future times, and which will spring up to everlasting life.

"Lord Ardmillan then stepped forward with the vase containing the corn, and said-I present to you, my lord, this usual and appropriate symbol, which we look upon as an acknowledgment of our thankful dependence on Him who is the Author of our being, the Father of our spirits, the Giver of our life and sustenance; and as a token, if I may be permitted to say so, that in the church of which you have so kindly laid the foundation-stone, the congregation will always be fed with the very finest of the wheat.

"Lord Dalhousie then poured a portion of the wheat upon the stone. "Mr. Benjamin Bell-Following, my lord, in the line you have already taken, allow me to offer one or two observations. We are taught in Scripture that wine maketh glad the heart of man. And we are enjoined also by the Apostle Paul to rejoice continually. In presenting this wine, therefore, we are presenting an emblem of that gladness of heart and spiritual rejoicing which many have experienced in our old church; and my hope and prayer is, that the same gladness of heart and rejoicing may be experienced in still greater measure in the house we are about to erect.

"Lord Dalhousie then poured a portion of the wine upon the stone.

"The Rev. Dr. Duns-I present to you, my lord, the symbolic oil, the symbol of all rich and spiritual blessings. And I earnestly hope that our cry to God will be answered, and that the walls which are to be erected on this foundation shall often resound to the glad tidings of the Gospel of Him whom the Father anointed with the oil of gladness above his fellows.

"Lord Dalhousie, having poured the oil upon the stone, said, addressing the architect Mr. Bryce, the only remaining duty for me to perform is to hand you back the plans of this future building."

The person by whom this foundation-stone was laid was the Grand Master of the Free Mason fraternity. To this fact there was special reference made in the speech of Lord Ardmillan in the evening meeting in these words-"The church of which you have laid the foundation-stone, situated where the old and the feeble can easily reach it, will, I am confident, be worthy of the eminent architect who designed it-of the Grand Master of Masons whose three knocks inaugurated its found." Now, what warrant from the King and Head of the church had the actors for the use of these ceremonies? There is no place in Scripture that affords even the appearance of a warrant. They are entirely unauthorized; no ritualism in the church can possibly be more objectionable than this. This whole ceremony indisputably involved the public sanction, by the parties concerned, of the system of Masonry.

The secresy with which these associations work requires on the part of the friends of light unceasing vigilance. They only reveal their operations when they are so powerful as to defy opposition. To see

the correctness of this statement, we have but to examine their history for the past few years. Some of our readers no doubt remember the excitement caused by the abduction of Morgan. Thousands of Masons left the society. The secrets were revealed. Public indignation was so great that for a time it appeared that Masonry was doomed to immediate destruction; the excitement, however, gradually subsided. A time for the association to work was granted and gladly availed of. Secretly and diligently Masons did work. A foothold was obtained wherever it was possible. After a little the society began to obtrude itself on public attention. Deeds of charity attributed to it were widely published. People, forgetful of the past, began to regard it with favor. The opposition gradually changed to admiration. The result is, Masonry is stronger and more influential to-day than ever before. The foolish boast made many years ago is much more truthful now than then. The Masonic order is "powerful. It comprises men of rank, wealth, office and talent, in power and out of power, and that in almost every place where power is of any importance. And it comprises among other classes of the community, to the lowest, in large numbers, active men united together, and capable of being directed by the efforts of others, so as to have the force of concert throughout the civilized world. They are distributed, too, with the means of knowing one another, and the means of co-operating, in the desk, in the legislative hall, on the bench, in every gathering of business, in every party of pleasure, in every domestic circle, in peace and in war, among enemies and friends, in one place as well as in another."

These societies are increasing fast both in numbers and influence. To oppose them successfully, something must be done Now. Every day delayed is gain to them. They desire simply to be let alone. The guise they have assumed is so attractive, that their only fear is, it may be removed. They dread controversy, knowing that as the result their true character must come to light. Years elapsed after the first edition of Cooper on Odd Fellowship was published, before an answer was attempted. But few replies have been made to the many attacks. This is their policy. Therefore they should be so exposed as to compel them, in self-defense, to attempt a justification of themselves. We as a church have no particular occasion to discuss this question. So far as known to us, no one in our communion either belongs to or defends them. We are a unit in our opposition. Still there is a necessity that we too agitate it. It is dangerous to ignore any evil. The surest way to prevent such associations obtaining any hold, is always to be mindful of their evil character, and uncompromisingly to oppose them. They work so stealthily and indefatigably, present their claims so plausibly, that unless we are ever on our guard, we may in a few years find ourselves in the position of some of our neighbors-be unable to exercise the discipline of the church on offenders. Therefore, let all who can, encourage with their presence and assist by their counsels at the coming convention.

THE CIVIL MAINTENANCE OF THE CHURCH.

THE subject of the endowment of the church by the civil p exciting a good deal of attention in the Reformed Presbyterian on both sides of the Atlantic. Our cotemporaries, the Reformed byterian Witness in Scotland, and the Covenanter in Ireland, are ing their readers each with a series of articles under the h "Religious Endowments." The resistance to the efforts to wi from the established church the grants of money heretofore r has called attention to the question of her right to these special The task is not a difficult one, at the same time it is a seasonabl to show that no such right exists-that the system of religious ments in Britain and Ireland is wrong-radically wrong.

In this country the subject of the amendment of the const naturally presents the inquiry, what relation should the nation to the church? As that relation, whatever it is, should be defin settled in the constitution, it devolves on the friends of the pr national reform to give the subject a thorough examination.

It is not without concern, that we perceive in some things pu in connection with our church both abroad and at home, what se savor of a disposition to recede from former attainments. W agree with our esteemed cotemporaries in Scotland and Irel condemning the Erastianism of the established churches, and some non-established churches in the special grant of the regium we protest against the conclusions, that some draw from their ments, that the church should in no case be endowed by the civil This we are sure, and will proceed to show, is a departure fro established position as the witnessing church.

The proposition that we propose to prove is, that the civil should give to the church material support. And let it be not it is the abstract question that we design to discuss, leaving the cation of it to be made in a condition of things when the chur be united and the nation brought to know its duty to the churcl The Church of Scotland in her purest times held the positi we defend. She had her patrimony, a large part of which ca her possession by the grant of the civil power. It is true th was encumbered by the right of presentation claimed by the but the grant was made by the state as a due, and received church as her right. The Second Book of Discipline declares "pertains to the office of the civil magistrate to see that the estate and ministry of the church be maintained and sustaine appertains according to God's word." In the Confession of Fa taught that "the civil magistrate hath authority, and it is his take order, that all the ordinances of God be duly settled, admin and observed." The Larger Catechism directs us to pray th church may be countenanced and maintained by the civil magis The doctrine of the Testimony is that "Christian rulers appoi