pressed; but still there is much connected with them that is decidedly wrong; and the suppression of the more obvious evils has only rendered them more dangerous; as many unsuspecting persons have thereby been drawn into connexion with them, who would have been alarmed at the hideous aspect which they formerly presented.

These societies are still marked by secrecy. They have all some secrets, which must be kept. Whether these secrets be important or unimportant, good or bad, great stress is laid upon them. If any persons divulge them, they are fined heavily, or expelled; and if the keeper of the door of the lodgeroom should suffer any one to intrude, so as to become acquainted with their proceedings, he is laid under heavy penalties. If the administration of an oath be now dispensed with, (having been clearly proved to be illegal,) there is still a solemn engagement entered into, to keep the secrets of the order; and one of the writers, in defence of Odd Fellowship, whose opinions are espoused by the body, and published officially with the latest edition of their Rules, speaks of the "awfulness of the ceremony," referring to the initiation of members, when this engagement is made. The worst is, that in all cases this engagement is made before the party has had the opportunity of ascertaining what the secret is which he thus solemnly promises to keep. In one of these orders, (the Mechanics',) even the constitutional laws," as they are termed, no person is allowed to see until he has been regularly inducted as a member of a lodge; and then only in the lodge-room. Mr. Stanley's observations on this part of the subject will be found as forcible and applicable now, as they were thirty years ago.

The meetings of the Lodges are still held at public houses, and drinking is connected with them. In the official document referred to, it is stated, as one of the advantages of an Odd Fellows' lodge, that a person can spend his lei

sure hours there, and enjoy a cheerful glass with a friend," without molestation; and in the Mechanics', regulations are inserted as to the payment of "liquor-money." It is, indeed, enjoined, that none of the lodges shall be kept open later than half-past ten at night; but (to say nothing of the impropriety of religious people associating with persons drinking and singing songs in a public-house, till half-past ten at night) there is nothing to prevent any that may be so disposed, in their individual capacity, after the lodge is dissolved, from continuing in the same employments as long as they can be allowed to stay in the house; and he must be little acquainted with human nature, who does not perceive, that, in most cases, after spending so much time in each other's company, there will be a strong temptation to continue longer.

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Song-singing, I have referred to, as characterizing these lodges; for every brother is expected to enliven the rest with a song. It surely is not necessary here to refute the observation which, on this point, some professedly religious people make in their defence: There is no harm in singing a moral song; and our rules forbid the introduction of anything immoral." It may, however, be asked, What is the criterion whereby such immorality is to be determined? Not the Bible, certainly, as a specimen or two of the authorized songs, published officially with their Rules, will show. And then, let it be observed, however much the conscience of any person may revolt at what he hears, he dares not show his disapprobation by withdrawing; for it is strictly enjoined, that no one shall leave the room during a song being sung;" and, in one of the societies, leaving the room in such cases, or introducing a religious subject for conversation, is mentioned in the same rule in connexion with swearing, abusing a brother, &c., as crimes to be visited with penalties at the discretion of the lodge.

I should be sorry to request an insertion in your pages of many

selections from these authorized songs; and yet, as many professedly religious persons believe, that there is no harm in joining these lodges, and even use their influence to draw others into the snare, saying, that persons of the nicest morality need not hesitate, it may not be amiss to subjoin a specimen or two of the sentiments to which they thus give their sanction.

I pass over the statements so pompously paraded in their doggerel rhymes, that it is ouly in these lodges that true honour, and friendship, and love, and sincerity are to be found; but what will be thought of this sentiment, contained in several of the songs, in which the respective officers are congratulated?

"Promote our mirth, and banish care;

All Odd Fellows shall be then

Bless'd by God, and loved by men!"

The promotion of mirth, then, secures the blessing of God, does it? Again, the introductory song of the Mechanics' runs thus:

"Brethren, let us cheerful be,

Our lodge-nights spend convivially;
In fellowship and unity,

Let not our order surpass'd be."

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fessing godliness, can be found to countenance such impiety. Is this singing to the praise and glory of God, in psalms, and hymns, and spiritual songs, making melody in the heart to the Lord?" When the lodge has broken up with this stanza, could a brother meet a congregation on the following Sabbath, and read for his text, Let your light so shine before men, that they may see your good works, and glorify your Father which is in hea ven? Or how could he recite in public these lines :

"Light in thy light, O may I see,

Thy grace and mercy prove;
Revived, and cheer'd, and bless'd by thee,
The God of pardoning love?"

It would be easy to adduce further extracts from the Rules of these lodges, and the defences of them, in proof of their injurious tendency; but I forbear, in the hope, as I have said, that Mr. Stanley's Address may be reprinted. The subject is there stated in a clear and striking manner; and there is set forth very plainly what is, after all, the main evil,- an evil, which would exist, even if drinking, song-singing, and secret engagements, were done away, -the association of religious people on terms of intimacy and friendship with persons destitute of religion. It is avowed by their advocates, that this close intimacy is essential to Odd Fellowship; and that "they call each other brother,' from the strong union that subsists among them in everything connected with themselves, individually and collectively." Yet the Scripture saith, "What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?"

Alas! the very effects which the Address adverted to states, as already produced in some cases, and likely to be so with all religious people who connect themselves with these neighbourhood; and parties are be evils, are actually exhibited in this come exceedingly sensitive as to any

reproofs or admonitions in reference to intercourse with the ungodly. They will still maintain, that there is no harm in these things; and that Odd Fellowship promotes morality. I know not whether their eyes will be opened when they see two advertisements, just published, and now lying before me; one announcing the performance of certain glees, and catches, and songs; and the other, a ball and concert, all under the patronage of the officers and brothers of the Independent Order of Odd Fellows. A short time since, there was a performance at the theatre, under the same patronage. The defences which are set up by persons belonging to the church of God, who have espoused these associations, only prove what an injurious influence, in darkening the understanding, and hardening the conscience, is produced by a transgression of the plain directions of holy Scripture: "Come out from among them, and be ye separate." "Have no fellowship with the unfruitful works of darkness, but rather reprove them."

There is reason, however, to believe, that, in some cases at least, it is not an approval of the improprieties referred to, that has induced pious people to connect themselves with these lodges, so much as a desire to make provision for themselves and families in time of sickness and old age. These lodges are all Benefit Societies; and persons, when remonstrated with for joining them, have replied, "We admit all you say, as to their dangerous tendency; but what are we to do for our families? If there were other Benefit Societies without these evils, we would join them in preference." That it is the duty of all persons to provide against those painful contingencies to which we are all liable in this uncertain world, no one can deny; and the Scripture warrants such prudential arrangements: "The prudent man foreseeth the evil, and hideth himself." Hence Benefit Societies, on

proper principles, ought to be encouraged; but when I cannot secure my bodily welfare, without hazarding my soul, surely, I am called to pause, and acknowledge God in my ways, by waiting till he open my path, and direct me to a more suitable arrangement. For what will it avail me, if, by joining such associations as these, when sick, I secure for myself a few shillings a week; but by my intercourse with the ungodly, in consequence of such a connexion, I am found in the hour of trial without the favour of God, and peace of mind, and those supports and consolations which would otherwise have been my portion? How many sad cases have occurred, since the commencement of these institutions, in which this bitter reflection has been adopted!

But is there no way of meeting the case of religious people, and of forming Benefit Societies among them, on unobjectionable principles? There are, I understand, in some Circuits, excellent Societies of this kind established, but they are not generally known; and possibly, from their confined operation, there may be certain points connected with them, which would require a little modifying, ere they could be brought to bear more extensively; and yet they might serve as the basis of some general scheme. I wish some of the financiers of the Methodist Connexion would take up the subject, and by calling for these different Rules, and comparing them, as well as from their own original thinkings, strike out some plan, simple and comprehensive, which might be adopted as a general model. Thus, having Benefit Societies in direct connexion with the church, in which all the advantages of other institutions might be realized, without the serious evils to which they are liable, surely the Methodists, at least, might be induced to withdraw from scenes so hurtful to their piety.

J. E. MOULTON.
North Shields, March 3d, 1841.

Ir is really refreshing to turn from those controversies by which, to so melancholy an extent, the serenity of the Lord's vineyard is disturbed, and its aspect disfigured, -to say nothing of the hinderances opposed to its culture, and the diminution which its productiveness receives, to the calm and profitable consideration of the Book of books, whether in whole or in part. We feel on such an occasion as though we had reached some sequestered valley to which strife and civil contention had not yet extended, and where life was passing along in simplicity, and quiet but enduring usefulness. Men are then happiest when they walk in the light which streams on them from above, and fulfil their course guided by its broad effulgence, as well as aided by its power.

The present volume of Dr. Henderson is a production of this pacific and cheering character. It is a work which will be thankfully remembered, and used with praise to the Giver of all good, whose gifts fitted Bezaleel for the service of the sanctuary; when machinery for expressing even from the peaceful olive, oil to be cast into the flames of theological contention, shall have been long forgotten, or have been saved from oblivion only by a shuddering recollection of its former mischievousness. It is a pity that these controversialists will not remember that they are weakening their mutual strength, tearing down their common defences, and at once animating and invigorating an enemy, whom the one compliments theologically, and the other politically, but who disguises not his contempt for them

both, and attempts no concealment of his intention to crush them both. Rome, the friend of liberty of conscience! Where? Nowhere, even in word, but in England; and there the profession is so evidently the bare-faced, unblushing enunciation of known and enormous falsehood, that it becomes an unequivocal exponent of the strongly-marked prophetic feature of "believing a lie,” as well as of the just judgment, which pronounces the state to be one, not of pitiable and involuntary error, but to issue from that opposing rejection of truth which is rebellion against both the Lord and his Anointed, treason against the moral rule of the God of immutable veracity, and against the evangelical dominion of the incarnate Word of God, the light of a bewildered and darkened world.

But, if it be on one hand most uncertain what shall be the destructiveness or the duration of a contest, which not only seems inevitable, but now to be rapidly approaching, and which has been in great part occasioned by the unhappy divisions of Christian England,-for against the approaches to union which were so plain twenty years ago, neither the infidel democracy nor the abettors of the Papacy could have maintained anything like successful opposition,-yet, on the other hand, the result is not at all doubtful. They will, indeed, "make war upon the Lamb, but the Lamb shall overcome them; for he is King of kings, and Lord of lords, and they that are with him are called, and chosen, and faithful." And whatever may become of the works by which Protestant controversialists goaded