DUKE 
 UNIVERSITY 
 
 LIBRARY 
 
MCATIOiV 
 
 I I i, , \ 
 
 LI A I 
 
 PRITCHARD, 
 
 I S5U. 
 
THE SUBSTANCE 
 
 OF 
 
 AN ADDRESS, 
 
 IN VINDICATION 
 OF THE ORDER OP THE 
 
 SONS OF TEMPERANCE, 
 
 DELIVERED IN 
 
 FAYETTEVILLE, JT. C, 
 
 BY 
 
 REV. C. H. PRITCHARD, 
 
 March 26th, 1850. 
 
 Published by Lafayette Division No* »• 
 
 FAYETTE VILLE: 
 
 WILLIAM M. BAYNE, PRINTER. 
 
 1S50. 
 
CORRESPONDENCE* 
 
 FAYETTEVILLE, April 8th, 1850. 
 
 Rev. C. H. Pritchard, 
 
 Respected Brother: At a meeting of Lafayette Division, the un- 
 dersigned were appointed a Committee for the purpose of soliciting a copy 
 of the Address delivered by you on the 26th of March. In consideration of 
 the success attending the refutation of the various objections urged against 
 the Order, we deem the publication of your Address of superlative import- 
 ance, and its circulation productive of results beneficial to the Order. 
 Hoping that you will yield to our solicitations, 
 
 We remain yours fraternally, 
 in L. P. & F., 
 JOHN C. THOMSON, ) 
 JOHN S. RABOTEAU, > Committee. 
 S. J. HINSDALE, S 
 
 FAYETTEVILLE, April 15th, 1850. 
 Dear Brethren : I received your note of the 8th, containing a re- 
 quest, (as a committee of Lafayette Division of the Sons of Temperance, No. 
 2,) of a copy of the address, delivered on the evening of the 26th. Allow 
 me to tender to you, and through you to the Division, my thanks for the 
 honor conferred on me, in making the request. It is with a great deal of 
 diffidence I comply with the request, not being accustomed to write for the 
 public eye. I cannot promise you that you will find it precisely the same 
 as it was delivered extemporaneously — there will appear some subtractions 
 and additions. I hope, however, that it will meet with your approbation, 
 and though decidedly overrated by you, its publication may, in some mea- 
 sure, contribute to the promotion of the cause, whose interest lies so near 
 your hearts. Yours, in L. P. and F. 
 
 C. H. PRITCHARD. 
 
 To J. C.Thomson, J. S. Raboteau, 
 
 and S. J.Hinsdale, Committee. 
 
ADDRESS 
 
 Worthy Patriarch : In compliance with a request made 
 by Lafayette Division, No. 2, Sons of Temperance, of this place, 
 I appear before you and this large and respectable audience as an 
 advocate of the Temperance cause; and especially of the Order re- 
 cently established for the promotion of Temperance, of which you 
 and many others present, with myself, have the honor of being 
 members, styled the M Sons of Temperance." The present age 
 has been appropriately denominated an age of improvement* 
 many valuable inventions have been made promotive of man's in- 
 terest. Among them stands prominent the Order we advocate. 
 Being of comparatively recent origin, and but little known to 
 many, there are several questions which naturally and properly 
 arise in the mind respecting it, such as, What are its objects? Are 
 they good ? What are its facilities for the accomplishment of these 
 objects? Are they adequate? Are there any objections urged 
 against it? Are they of sufficient validity to render it unworthy 
 of confidence, and deserving reprehension? We therefore pro- 
 pose to arrange the remarks we may make, under these three gen- 
 eral divisions, 1st. The objects of the Order — that they are good. 
 2d. The adaptedness of the Order to the accomplishment of these 
 objects. 3d. The objections commonly urged against it, and 
 their invalidity* 
 
 1st. The objects of the Order, and that they are good : The 
 mere statement of the objects will convince any one that they are 
 good. They are declared in the preamble which accompanies our 
 Constitution and By-Laws, which reads thus: 
 
 " We whose names are annexed, desirous of forming a Society to shield 
 us from the evils of intemperance, afford mutual assistance in case of sick- 
 ness, and elevate our characters as men, do pledge ourselves to be governed 
 by the following Constitution and By-Laws." 
 
 I do not purpose, at this time, dwelling on all the objects 
 therein expressed, as time will not admit, but chiefly on the one 
 first mentioned, which is the primary one: •« To shield ourselves 
 against the evils of intemperance." This implies that intemper- 
 ance exists; that it is productive of evils; that we are, to some ex- 
 tent at least, exposed to its evils. That intemperance does exist, 
 daily observation#lwill prove- That it is productive of evils is 
 equally clear- It may be styled, with as much propriety as is 
 the love of money, -'the root of all evil — a root from which all 
 kinds of evjl spring. Intemperance is injurious to man in a pecu- 
 
4 
 
 niary sense : It draws heavily upon his purse, in numberless in- 
 stances exhausts it, to supply him with intoxicating liquors; leads 
 to idleness and prodigality in various ways; both of which tend to 
 poverty; in proof of which, many who were once in good circum- 
 stances are now destitute of the necessary comforts of life. It is 
 injurious in a physical sense: it gives rise to numerous diseases — 
 undermines the constitution and renders medical aid inefficient, so 
 that it may be said of many intemperate persons, as it is said of 
 " bloody and deceitful men,'' they ** shall not live out half their 
 davs." It is injurious in an intellectual sense : It promotes a ne- 
 glect of intellectual culture; leads to intellectual inertness; renders 
 the mind imbecile, and frequently so impairs it as to render it little 
 else than a wreck. It is injurious in a moral and religious sense: 
 It is the parent of all kinds of vices — proves in many instances an 
 inseparable barrier to his repentance and conversion: and being 
 injurious in this respect, proves to be injurious throughout eternity, 
 for it is one of the works of the flesh, and '* they which do such 
 things shall not inherit the kingdom of God''; and if excluded from 
 heaven, must be confined forever in hell, "where the worm 
 dieth not, and the fire is not quenched." 
 
 The injurious effects of intemperance are not confined to the 
 intemperate man. Has he a family ? his wife and children also 
 suffer. Is he injured in a pecuniary sense? so are they. Fre- 
 quently are they poor, and destitute of food and raiment conveni- 
 ent for them. Is he injured in a physical sense? so in some in- 
 stances do his children inherit from him enfeebled constitutions, 
 which give way to diseases, either engendered or to which they 
 are otherwise exposed, and they are hastened to a premature 
 grave. Is he injured in an intellectual sense? so are his children, 
 through want of interest, or means, the cultivation of their minds 
 is neglected, and they grow up in idleness and ignorance, objects 
 of pity, and more frequently of contempt. Is he injured in a moral 
 and religious sense? so likewise are his children, and, frequently, 
 his wife. They walk in his footsteps — acquire a taste for intoxi- 
 cating liquor in early life. Their moral training is neglected; 
 they grow up slaves to all manner of vices, and meet with the 
 same unhappy results throughout eternity. Not only does his 
 family suffer, but society also, negatively, in losing those benefits 
 which would have resulted from his industry, the exercise of his 
 intellectual capacities, and the influence of his wholesome counsel 
 and example. Positively, from the influence of his baneful ex- 
 ample, exerted directly by himself, and indirectly through his 
 children. 
 
 Intemperance is unquestionably a source of many and serious 
 evils. 9ur preamble presupposes also that we are exposed to 
 these evils. Hence the importance of a shield. That we are ex- 
 posed to intemperance and its evils, is manifested from the follow- 
 ing considerations: Men make, buy, sell, and use intoxicating 
 liquors as a beverage. There are fountains, reservoirs, and 
 streams of intoxicating liquors to which men^have access; and 
 there are strong temptations to drink. They are* taught that they 
 may drink moderately, with impunity; that they have power to 
 control themselves. They are entreated to drink — troubles come 
 upon them — it is an easy way to be merry—to bid dull care be- 
 
5 
 
 gone, A thirst for it is soon induced, and the man forms the habit 
 of drinking to excess, which he finds exceedingly difficult to over- 
 come. He is a slave to the tyrant, and suffers the horrid evils 
 above mentioned. Man being exposed, there is need of a shield, 
 which leads us to notice, as is implied in our preamble, 
 
 2d. The adaptedness of the Order as a shield against the evils 
 of intemperance. This it does by shielding us against intemper- 
 ance, the cause of the evils. We argue the adaptedness of the 
 Order, first, from the suitableness of the pledge, whjch »s as fol- 
 lows: "No brother shall make, buy, sell, or use as a beverage, 
 any spiritous or malt liquors, wine or cider." This pledge is a 
 comprehensive one; guarding every point through which intemp- 
 erance may arise. Surely, if a man neither makes, buys, sells, 
 or uses as a beverage, intoxicating liquors, he will be effectually 
 shielded against intemperance and its evils. But the pledge taken 
 must be kept, to answer the purpose. We therefore proceed 
 to show the probabilities^ not to say the certainty of one's keeping 
 it when taken. The solemn and impressive manner in which it is 
 administered, forcibly picturing to the mind, not to the eye, (as 
 some suppose,) the evils of intemperance. His honor as a man is 
 at stake, having pledged his honor as a man to keep it. The fre- 
 quency of the meetings — the appropriate manner in which they 
 are conducted — a regular weekly examination into the character 
 of the members, on this subject : Has any brother violated his 
 pledge? is one of the questions asked. It is made the duty of a 
 brother to report a guilty brother, should his guilt be known to 
 him; for the neglect of which he is subject to a fine. At these 
 meetings there are suitable addresses delivered, calculated to keep 
 alive and increase his temperance zeal. If he attends punctually 
 to the meetings, ('which he is required to do when it does not in- 
 terfere with his business or the prior claims of his family,) he will 
 not fail to leave the Division room strengthened in his purpose to be 
 faithful. Besides, he has a pecuniary interest at stake: he has paid 
 his initiation fee, his weekly dues; he is entitled in case of sickness 
 to a weekly benefit of three dollars. In case of b]s death, a funeral 
 benefit of thirty dollars. In case of the death of his wife, fifteen 
 dollars; all of which he forfeits if his pledge is broken. The bene- 
 fits he realizes, from being sober; his honor as a man; this pecu- 
 niary advantage is worth more than a glass of liquor. It is pro- 
 bable that in time of temptation he will resist* Lastly, but not 
 least, prayer is offered to Almighty God for his assistance; a Chap- 
 lain is appointed quarterly, whose duty it is to open the meeting 
 with reading the Scriptures and prayer, and close with the bene- 
 diction. The blessing of God has attended us. The adequacy of 
 our institution has been proven in numerous instances in which 
 the most abandoned drunkards have been reformed, and continue 
 so to the present time; and there is no necessity for their becom- 
 ing again entangled with the yoke of bondage from which they 
 have been set free. It is said that we are inadequate, because 
 seme have fallen. By no means: their shield was all sufficient 
 had they continued to use it. It would have defended them, but 
 they let it fall; the fault was their own, not the Order's. It does 
 not argue the inefficiency of the Church, or the grace of God, when 
 one backslides; these are not at fault, but the individual, who, 
 
6 
 
 through unfaithfulness, renders them ineffectual. Nor should the 
 Order of the Sons of Temperance be deemed inadequate because 
 it is unsuccessful in some instances. We are then well adapted 
 to the accomplishment of the end we have in view. 
 
 3d. The objections commonly urged against us, and their in- 
 validity. It is no argument against us that objections are urged, 
 unless it can be shown that they are valid; for who had more ob- 
 jections urged against him than our Saviour? What has been more 
 opposed than Christianity? Yea, an institution is rather to be sus- 
 pected that is allowed to pass unobjected to. " Wo unto you," 
 said Jesus, "when all men speak well of you." Nor should an in- 
 stitution be discountenanced, even though it were not free from ob- 
 jections, when its ends are laudable, and the good it accomplishes 
 greatly overbalances the evils that might incidentally follow, 
 through the perverseness of human nature or the ignorance of man. 
 Should the use of the steam engine be abandoned because evil re- 
 sults have followed its use ? By no means. These evils are not 
 necessary; arising in most instances from carelessness; and the 
 great benefits growing out of its use, outweigh the evils that fol- 
 low. Nor should the Sons of Temperance be repudiated should 
 there be found objections, though they be real, existing against the 
 Order, if they are not of a serious character. We do not claim to 
 be perfect; we claim to be an institution having accomplished, and 
 still accomplishing, great good in the world; and destined, by the 
 blessing of God, if its friends are faithful, to accomplish much 
 more. May it be with us as it was said of the Israelites — "The 
 more they were persecuted, the more they multiplied and grew." 
 The first class of objections urged against us that we shall notice, 
 are those urged against our pledge. As we deem this to be our 
 stronghold — a vital part— the foundation of our glorious fabric — 
 we must guard it as well as we may be able. 
 
 1st. It is objected by the manufacturer of spirits, that we in- 
 terfere with his pecuniary interests; he canuotjoin; what shall he 
 do with his grain and fruit if he does not convert them into spirits? 
 We reply, sell them. But it is so difficult to get them to market. 
 Not so difficult as you suppose. Not as difficult as formerly. 
 Steamboats are plying up and down our rivers; railroads and 
 plank road9 are being constructed through our country, which are 
 comparatively cheap and speedy means of transportation; or, if 
 you prefer, raise horses, cattle, hogs, sheep, chickens, ducks, and 
 turkeys for market; they would find ready sale, and be profitable. 
 Why aie wc dependent upon other sections of the country for many 
 of these, when there is so much grain and fruit in our own? There 
 is no necessity at all, that your productions should be converted 
 into intoxicating liquors, spreading intemperance and its ho9t of 
 evils abroad in our land; a livelihood can be made without it. 
 
 Ye brought nothing into this world, it is certain ye can carry 
 nothing out; having food and raiment, let us therewith be content." 
 
 "Love of money, the root of all evil," is at the bottom of this 
 objection, and should be enough to render it invalid. You had 
 better live and die poor than be rich at the expense of others; 
 which will be the case if you become rich by making and selling 
 intoxicating liquors. 
 
 2d. The retailer of spiritous liquors objects to the pledge on the 
 
"4 
 
 same ground. He cannot join; he would not have the manufac- 
 turing of it stopped; he would not have persons cease to buy or 
 use it; he could not then sell; it would interfere much with 
 his pecuniary interests. He finds it a lucrative business; he is 
 violently opposed. He would lose much if this pledge were gen- 
 erally taken and kept? We would reply that there is no necessity 
 for your selling the article; you can make a living in a much more 
 genteel, respectable, and honorable manner; a manner much more 
 agreeable; for surely it cannot be very agreeable to have a parcel 
 of drunkards around you. This you evince by being the first one 
 to turn them out of doors when they get drunk — and much more 
 conscientiously; for surely you are not without compunctions of 
 conscience in dealing out to man that which is so pernicious in its 
 effects, both as it respects this world and that which is to come. 
 You had better never have a fortune, than have it at the expense of 
 ruining others. You had better live poor, than bring upon you the 
 curses of broken-hearted widows and orphans, yea, than the curse 
 of God pronounced against him who putteth the bottle to his neigh- 
 bor's mouth; or the wo pronounced against him of whom the of- 
 fence cometh. You are indirectly culpable for all the offence^ 
 committed by the drunkard, when intoxicated through your in- 
 strumentality. It would be decidedly to your interest to take 
 this pledge to which you so much object. If you will not, it 
 would be well for you^if all others were to^ tJ4u4{ui^ >ou to cease 
 its traffic. There is no necessity for it; you should abandon it 
 at once. 
 
 3d. The consumer objects to the pledge. He would drink, 
 and therefore he would not have the making and selling of it to 
 cease. He pleads for its use; and as long as persons use it, there . 
 will be found those who love money so much that they will make 
 and sell it, notwithstanding the evils that will follow. 
 
 These objectors take high ground; they declare that total ab- 
 stinence is unscriptural. We deny the charge and demand the 
 proof. And what is it ? Why .the scriptures speak of persons 
 who drank. True; but does that make it scriptural to drink? or 
 unscriptural to totally abstain? The scriptures speak of drunk- 
 ards, murderers, adulterers, thieves, and liars; are these things 
 therefore scriptural ? No — they speak of these as objectionable ; 
 so they do of the use of spirits. It is said, " Look not upon the 
 wine when it is red; when it giveth its color in the cup; when it 
 moveth itself aright; at the last it biteth like a serpent and stingeth 
 like an adder." It is also said, 44 Wine is a mocker, and strong 
 drink is raging, and he is unwise that is deceived thereby." It 
 was enjoined upon the Priests, in performing their official duties, 
 to abstain from wine. It was enjoined upon the Nazarites, during 
 their separation, to totally abstain from the use of wine. The in- 
 struction given to Lemuel was, 44 It is not for kings, O Lemuel* 
 it is not for kings to drink wine, nor for princes, strong drink; lest 
 they drink and forget the law, and pervert the judgment of any of 
 the afflicted." It is said by those who plead for the use of spirits, 
 that St. Paul urged Timothy to use no longer water, but wine. 
 True; but mind, it was take a Utile wine, and the reason was for 
 his 44 stomach s sake " and his 44 often infirmities "; in a word, as 
 a medicine, as a tonic; giving no countenance to the use of it as 
 
ft beverage. The scriptures speak of those who totally abstained 
 in high terms: the Nazarites — the Rechabites — John the Baptist. 
 To prove that total abstinence is unscriptural, the objectors must 
 show that the scriptures forbid total abstinence, and make it ob- 
 ligatory upon men to drink intoxicating liquors, which they can- 
 not do. 
 
 2d. The objectors urge that there is no necessity for being so 
 stringent; persons might be allowed to indulge in the moderate 
 use of it. We reply that it is necessary to totally abstain, first, 
 because it is the only way to reform the drunkards. If they allow 
 themselves to use it at all, they will go to excess. Our object is 
 in part to reform them. Secondly, it is the surest way to keep per- 
 sons from becoming drunkards. All drunkards have been made 
 so by drinking moderately at first; an insatiate thirst is formed, 
 and they rush headlong into intemperance. But it is urged there 
 is no necessity for it; men can control themselves. Whether 
 there is necessity for it or not, does not alter the case; it is an 
 incontrovertible fact, that men by this means become drunkards; 
 and the very reason urged why there is no necessity for it, is one 
 treason why so many are ensnared. " Men can govern them- 
 selves"! they presume, upon their strength, which proves to be 
 perfect weakness. Better, much better, that men felt they were 
 weak, and in danger of being overcome; and that the safe course 
 i \ *%\v was total ab&inendfe'.^ All men are more or less in danger who do 
 ■ t not totally abstain; there are so many sources of temptation to 
 which they are exposed, which lays them to a greater or less degree 
 liable to be overcome. Persons who drink are not content to 
 drink alone, and use all kinds of stratagems to induce others to 
 » join them. 
 
 Before we dismiss this objection, as the objector has made an 
 appeal to the scriptures to justify the use of intoxicating liquors, 
 we will offer some additional reasons, deducible from the scrip- 
 tures, in favor of total abstinence. The scriptures would certain- 
 ly condemn a steward for wasting his Lord's goods : we are the 
 stewards of the Lord; the money we have, if honestly obtained, 
 is from Him. He requires of us an improvement of this talent. 
 We are certainly wasting it if we spend it for intoxicating liquors 
 to be used as a beverage; for no one is so presumptuous as to urge 
 that its use is necessary in this respect; nor can it be urged as 
 innocent. If the above be the true state of the case ; if the un- 
 profitable servant who hid his Lord's money, was condemned for 
 not improving it, how much more culpable is the one that wastes 
 it in spending it for that which, to say the least, is unnecessary ? 
 We are taught to ♦* abstain from all appearances of evil." How- 
 ever innocent the use of intoxicating liquors may have appeared in 
 times past, it certainly has the appearance of evil now, and very 
 justly so; for the use of it as a beverage tends to excess, the result 
 of which is evil. 
 
 The scriptures enjoin harmlessness. Persons who drink spirits 
 as a beverage, do harm by precept. They invariably urge in justi- 
 fication of their course, that there is no harm in it if used in mod- 
 eration, and entice others to drink with them. Their example is 
 injurious. Others listening to their reasoning and entreaties, 
 and imitating their example, have become intemperate. These so- 
 
9 
 
 called moderate drinkers have been the means of making many 
 immoderate ones. The scriptures also enjoin us to b« useful. A 
 man, by totally abstaining, may do a great deal of good in reform- 
 ing the drunkard, and preventing those that are tending to drunk- 
 enness, from becoming 'drunkards. He will inculcate total ab- 
 stinence, and his teachings will have some effect; sustained by a 
 corresponding example. It is in vain that you urge total absti- 
 nence upon others, when you indulge yourself in the use of intoxi- 
 cating liquors as a beverage. The scriptures teach us to deny 
 ourselves even of that which is innocent in itself, if the indulgence 
 will have an injurious effect upon others, in making them offend. 
 44 If eating meat," says the Apostle Paul, 44 maketh my brother to 
 offend, I will eat no more meat while the world standeth." How 
 much more is it our duty to totally abstain from the use of spirits 
 as a beverage, if by its use our fellow creatures are made to offend, 
 of which there is a strong probability, being influenced by our 
 precept and example in using spirits as a beverage; we should, as 
 we have opportunity, do good unto all meu. Here is an oppor- 
 tunity of doing good — totally abstain yourself — it will do you no 
 harm; it may do others good — unite with us — you may influence 
 others to do the same; and will you not make a little sacrifice in 
 kope of doing much good? 
 
 2d. It is urged as an objection to us, that we wear a regalia and 
 march in procession. This, to say the most of it. is a very trivial 
 objection; and should have no weight against the Order, even if a 
 good reason could not be assigned for the practice, as the objects 
 of the institution are so laudable. The regalias are not very gaudy 
 or expensive. Custom has made it a law for all societies, nearly, 
 to wear their badges of distinction. In our colleges, there are 
 literary societies which have their badges; our military companies 
 have their appropriate uniforms. Where is the impropriety of 
 this gallant band, united together in waging a war of extermina- 
 tion against intemperance, wearing their badge of distinction ? 
 There is also call for this, owing to the privacy of our plan of re- 
 ceiving members: many would not be known as Sons of Temper- 
 ance, and their influence would be lost to the good cause, if it were 
 not for their appearing on an occasion like this, clothed in their 
 regalia. You have not to ask who is on the side of temperance; 
 look for yourselves and see. True, there are some who are in 
 favor of temperance, that are not with us; but their zeal is not of 
 the right stamp, or they would unite with us, and manfully co- 
 operate in the struggle against intemperance. As to the march- 
 ing in procession, what objection can there be in this? We have 
 funeral processions — Fourth of-July processions — May-day pro- 
 cessions — military processions — no objection is urged to these; 
 they are proper and expedient. Where then is the impropriety of 
 the Sons, marshalled and equipped with the emblems of their 
 Order, their banners unfurled, with appropriate music, marching 
 from their Division room to the place appointed for the delivery of 
 a temperance address? I can see no validity in the objection 
 i urged. The place must be reached in some way; why not in this? 
 
 It is done decently and in order. 
 
 3d. It is urged as an objection, that we are on a par with the 
 Masons and Odd Fellows. The design of this objection is to direct 
 
10 
 
 the prejudices existing in the minds of many against these institu- 
 tions, against us; and thereby impede our progress. There is a 
 strong presumption against this objection: the ignorance of the 
 objector respecting that which he certifies to be the case* How 
 does he know that we are on a footing with them ? He is neither 
 a Mason, Odd Fellow, or Son of Temperance. It is an imagin- 
 ing of his own. He is disqualified to draw a comparison between 
 the institutions, or to make such a declaration respecting them, 
 being ignorant of them. They are secret institutions. A man to 
 understand them correctly, must be associated with them. Be- 
 sides, his objection is based upon the presumption that these insti- 
 tutions are really objectionable, which, those who know them best, 
 deny to be the case. Whether they be objectionable or not, we 
 know not; not being connected with either of them. We are not 
 here to advocate or condemn them. It would be unscriptural "to 
 speak evil of those things which we know not." This we know: 
 if we be on a par, they must be very good institutions; much bet- 
 ter than many are wont to give them the credit of being. The 
 objector, to give validity to bis objections, must prove — not merely 
 assume — that these institutions are objectionable; also must he 
 prove — not simply assert — that we are similar; and that the points 
 of similarity are objectionable ones; to do which, it will require a 
 personal initiation into each of them, which should he submit to, 
 judging from the conduct of others, he will not likely do. This 
 we are certain of: he will find a striking dissimilarity between us: 
 that while we, as they, do incorporate charity in our design, we 
 have an additional end in view, viz: the promotion of temperance, 
 which is our primary object, and gives us a decided preference. 
 
 4th It is urged as an objection, that we are a secret society. 
 True, we are; but not in an objectionable sense. The time and 
 place of our meeting is not concealed; if they were, there would 
 be something suspicious. We meet once a week f every Monday 
 evening) on the street leading from the Market toMumford street. 
 The precise place of meeting may be known by the light of a beau- 
 tiful lamp suspended near the door of the building. The objects 
 of our society are not concealed ; if they were, this would bean 
 additional ground of suspicion; but they are published to the 
 world; our secrets, whatever they are, are not injurious either to 
 those who are ignorant of them, or to ourselves who know them. 
 No one has ever, or is likely ever, to sustain any injury from 
 them; they are perfectly harmless. They are not useless; we 
 find them of importance, to avoid imposition, as does an army its 
 countersign in time of war. It is necessary that our business be 
 conducted privately, which would be apparent from a moment's 
 reflection. In case of the rejection of an applicant, or in the trial 
 of a delinquent brother, prudence would dictate that these things 
 should be attended to privately. The mere fact that we have 
 secrets, cannot be objectionable, unless it can be shown that evil 
 will follow from them. Every man has his secrets; every family 
 their secrets; every merchant his private mark; churches their 
 secret councils; every government its secret councils. Those that 
 fear the Lord have his secrets, revealed only to them by virtue 
 of their beine: initiated by repentance and faith into the grace of 
 God. Heaven has its secrets. **It doth not yet appear what we 
 
1 1 
 
 shall be." It is represented as "glory to be revealed in the people 
 of God." The Apostle Paul "heard unspeakable words, which 
 were not lawful for a man to utter." These secrets are not ob- 
 jectionable; they are both expedient and lawful; so jjvith the 
 secrets of the Sons of Temperance. Besides our secrets afe not 
 ttndis cover able; we are willing and anxious to reveal them to you, 
 provided there is no bar of immoral conduct to render you unwor- 
 thy of initiation. 44 Our gates are only closed to the unworthy." 
 Are you willing to take the pledge? to take stock in our mutual 
 insurance company by paying your initiation fee and weekly dues? 
 apply to some brother to recommend you, and we will admit you 
 to all our secrets; and if you find anything objectionable, you can 
 withdraw. Stress is laid upon our being a secret society. This 
 so far from strengthening, weakens the objection, as our secrets 
 are harmless. A society implies two or more persons united. 
 Our society requires not less than nine. A secret, held by a 
 society, approximates towards publicity in proportion to its 
 numerical increase; and if persons would allow us to accomplish 
 our wishes, we would incorporate the world into our society, and 
 thus make our secret universally known, which would be very • 
 desirable, as it would make the world temperate. Do not, after 
 this, offer any more complaints that we have secrets. If they re- 
 main secret to you, it is your own fault. 
 
 It is urged that we are inveighing against the government. 
 There have been secret societies which have done this. All this 
 may be true ; but does it follow that this is our object? We deny 
 the charge, and call for proof. There is just none at all forth 
 coming. It is only an imagining of our enemies which they them- 
 selves do not believe. We have direct proof to the contrary: one 
 of our By-Laws forbids the introduction of any subject of a politi- 
 cal or sectarian nature before the Division. Have we not as wor- 
 thy citizens, as good patriots, among us, as are to be found among 
 our opponents? I trow we have. If you have any suspicion of 
 our being dangerous to the peace of the country, it is your duty to 
 come and see for yourself the steps we take to injure the country. 
 And we give you liberty to disclose all such measures that you 
 may find used among us. 
 
 5th. It is urged that we are antagonistic to the Church. A 
 grave charge this, which we unhesitatingly deny, and demand the 
 proof; and what is the reason assigned? That we are a human 
 institution, attempting what the Church, a divine institution, 
 should accomplish We acknowledge that the Church should ac- 
 complish more in this regard than she does, but we deny that be- 
 cause we are aiming in part at what the Church aims, (for* it is only 
 in part that our objects are the same — the Church aims, and should 
 aim, at the reformation of man from every vice by a sound con- 
 version of heart to God — we aim directly and chiefly at his refor- 
 mation from intemperance,,) that we are antagonistic. Then, 
 steam and wind must be opposed to each other because they are 
 both employed to propel vessels. Then the different Protestant 
 Churches must be opposed to each other, for they are aiming at 
 the evangelization of the world. Then the different companies of 
 a regiment, and the different regiments of an army, must be antag- 
 onistic, because they are engaged in opposing a common enemy* 
 
12 
 
 Stress is laid upon our being a human institution. We are not a human 
 institution in an objectionable sense of tbat term : we are not human, antag- 
 onistic to God, in the sense that human nature is. We are not opposed to 
 God ; our principles tend to Godliness; we are not human in the sense that 
 we are without God ; He is on our part ; we seek His aid ; His blessing has 
 attended us; to Him we owe our unprecedented success. We repeat it, we 
 are not against the Church ; we throw no obstacle in the way of the Church's 
 operations. An institution that assists the Church cannot be against the 
 Church; we have and still do afford assistance to the Church. Men who 
 were intemperate, and neglected the preaching of the Gospel, having been 
 made sober through our instrumentality, do not now spend their Sabbaths 
 at the groggery, the gambling table, and the War-room of some tavern; but 
 are found at the Church of God. If they occasionally attended before, their 
 minds were so under the pernicious influence of spirits, as to unfit them for 
 receiving the truth. Now, their minds are clear. Or if they went free 
 from the effects of spirits, and became impressed seriously upon the subject 
 of religion, they would resort to the inebriating glass to drown their con- 
 victions: but now they have no such alternative; and there is a stronger 
 probability that they will be led to the knowledge of the truth as it is in 
 Christ Jesus, and to unite with the Church of God. This is not mere 
 imagination: these results have followed in many instances. As we therefore 
 assist the Church — we cannot be against the Church. Again: W ise and 
 worthy members of the Church cannot be against the Church — wise and 
 worthy members are Sons of Temperance, both among the ministry and 
 * laity. Have they lost their attachment for the Church ? Would they not 
 forsake us if they found that we were opposed to the Church ? They remain 
 and are among our most zealous members; we cannot, therefore, be against 
 the Church. The spirit manifested by these objectors, savors a good deal 
 of the spirit exhibited by one of our Saviour's disciples upon a certain occa- 
 sion : He saw one casting out devils that followed not with them ; he 
 informed the Lord that they had forbade him because he followed not them. 
 But Jesus said, "forbid him not, for there is no man which shall do a 
 miracle in my name that can lightly speak evil of me ; for he that is not 
 against us is on our part." 
 
 It is said if we are not directly and designedly against the Church, we 
 do, nevertheless, indirectly injure her. First, you interfere with the 
 financial interests of the Church ; members of the church give to the tem- 
 perance cause, and withhold their contributions from the Church. If this 
 were really the case, we would be ready to condemn the person's conduct, 
 but not the institution. The tendency of the institution is to make one 
 more liberal; as a general rule, persons do not give enough to charitable 
 purposes ; they are able to give more than they do. Many are illiberal be- 
 cause they have not gotten in the way of giving, by giving to the temper- 
 ance cause; haying learned to give more, the probability is that they will 
 become more liberal to the Church. The objection urged, reminds me of a 
 very common one urged by the stewards on some of our Circuits and stations, 
 relating to our missionary collections. They urge, " do not press the mis- 
 sionary cause too much. The people will not contribute enough to support 
 the gospel among themselves." But what is the result ? Those appoint- 
 ments which contribute most liberally to the missionary cause, support the 
 gospel the best among themselves. The tendency of the objection is a bad 
 one; it would have us confine our charities to the church, and affords a plea 
 to one who is penurious to withhold his assistance from all benevolent in- 
 stitutions that are disconnected with the Church; yea, even to turn the 
 beggar from his door, because he contributes to the Church, or might not 
 be able to do so if he were to assist him. It is true that no member of the 
 Church is justifiable in curtailing his contributions to the church because 
 he contributes to the Sons of Temperance, nor has a Son ©f Temperance an 
 excuse for it; he should be the more liberal, because he is assured, when he 
 is sick, of assistance ; or in case of his death, or that of his wife, assistance 
 to bury them. The objection has no foundation in fact ; but is the result 
 of one's imagination. You might as well say that a man should not insure 
 his property, because he might not give as much to the Church. I would 
 say insure, and he will be the better able to give. The Son of Temperance 
 insures his health, his life, and that of his wife, for an amount sufficient to 
 aid him if sick, and to bury them in case of death. I suppose that the Sons 
 of Temperance will be found as ready to respond to the call of charity now. 
 
13 
 
 as they were before they became Sons; and more so than (hose who spend 
 a good portion, if not the whole of their income lor intoxicating liquors. — 
 Secondly. It is objected that we indirectly injure the Church, because 
 there is a danger of persons substituting the Order for the Church. We 
 know not of such an instance ; we are sure that no such instruction is 
 given them in the Division. It is possible that some one might do it, but 
 this would be a perversion of the institution. Suppose some should be so 
 silly, is this a reason for abolishing an institution doing, and calculated to 
 do so much good ? then might we argue for the abolition of the Church, for 
 in dispite of all the preaching to the contrary, there are those found who 
 substitute the Church and its forms, for vital religion; but the Church is 
 doing too much good to be abolished because some will pervert it. Nor 
 should the Order of the Sons of Temperance be abolished, though some 
 might be so unwise as to substitute it for the Church. Thirdly. It is ob- 
 jected that we injure the Church, because there are found members of the 
 Church who are more zealous Sons than christians. This may be the case. 
 We can but lament that it is the case; but does it follow that their want 
 of zeal arises from their being Sons? By no means. If the truth were 
 known, these members were never as zealous as they should be; that they 
 are equally as zealous now as before they became Sons. There are such 
 members in all the churches ; wanting in zeal, they cannot be induced to 
 pray in their families, or in public; and it is very well that there should be 
 some good field where they will work zealously, and a better one besides 
 the Church could not be found than the Sons of Temperance. Until the 
 objector can show that it is the tendency of the institution to diminish 
 one's religious zeal, and that it actually does it, we contend that the objec- 
 tion is invalid. Fourthly. It is urged that we injure the Church by taking 
 the glory from the Church. We reply that the work of merely effecting a 
 Temperance reform does not belong to the Church, her glory is to effect the 
 conversion of the world. A reform alone from intemperance is but a small 
 portion of her work, as great a work as it is. Besides, to take the glory 
 from the Church would imply that the Church had effected the reforma- 
 tion which is not the case. Temperance institutions have been chiefly in- 
 strumental in it. This is their appropriate sphere, or it implies that the 
 Church would certainly have accomplished it, if the Temperance socie- 
 ties had not interfered, which is very questionable; for how tardily the 
 work of reformation went on, ere Temperance institutions were formed; 
 yea, how rapidly did intemperance spread and prevail ; or it implies that 
 we reject the co-operation of the Church, which is not the case; we are 
 glad to have the members of the different Churches, uaited with us, and 
 regret much that many of them are so backward in coming up with us to 
 the help of the Lord, against the mighty. Intemperance would not long 
 exist in our country, were the Churches to give us their countenance and 
 hearty co-operation; or it implies that we do not give the Church the 
 credit due her for the assistance she has already rendered. This is not the 
 case. We are happy to state that there are those both in the ministry and 
 laity that have united with us ; that have and do still render us invaluable 
 service, and we are always ready to acknowledge our indebtedness to them, 
 and hope that ethers will imitate their worthy example. If indeed you 
 are jealous for the glory of the Church, leave it not for others to accom- 
 plish so good a work ; come and unite with us and let the Church at least 
 be a sharer in the glory, or if you please, adopt us, and take all the glory ; 
 we care not for that, so the end we have in view is effected : a thorough and 
 permanent Temperance reform. 
 
 6th. It is urged as an objection against us, that we are unscriptural. — 
 We are unscriptural it is said, because there is no direct and positive au- 
 thority for our organization in the scripture. True ; nor is there any for 
 the formation of Missionary, Bible and Tract Societies, but are they un- 
 scriptural because this is not the case ? surely not. There is nothing in 
 the scriptures forbidding or condemning their organization. There is 
 nothing in their organization contrary to the spirit or letter of the scrip- 
 tures, which must be the case ere they can be with propriety called unscrip- 
 tural. So with the Order of the Sons of Temperance; they inculcate nothing 
 unscriptural ; their organization is not forbidden, they are not therefore 
 unscriptural. Besides, the scriptures speak of total abstinence societies, 
 the NazariUs and Rechabites ; these were not condemned, but rather ap- 
 proved. It » urged that we are unscriptural because we promote a union 
 
14 
 
 of the world and the Church. The scriptures enjoin us to come out from 
 the world and be separate. True, but they justify our mingling with the 
 ungodly for their good, which did our Saviour, w hich the Pharisees objected 
 to on the same ground that you urge. There is nothing transacted in the 
 Division contrary to Christianity, or calculated to contaminate one. Love, 
 Purity and Fidelity, is our motto. No profane language or immoral conduct 
 is allowed. Christians may exert a happy influence upon the irreligious, 
 by uniting with us, and there is another good arising from it, which is de- 
 sirable to be accomplished. The promotion of union between christian 
 denominations. They differ upon doctrinal points which has the effect of 
 producing too great a separation between them; here we can unite on one 
 common platform; here we may become acquainted with each other, and form 
 attachments for each other, that do not otherwise exist. It is urged that we 
 should not do evil, that good may come. This does not apply to us. It is 
 doing good, not evil. Christians should have, and do have a considerable 
 influence with men. and with God, by their prayers. This influence should be 
 actively exerted in behalf of the cause of Temperance. Weigh these words : 
 «« To him that knovveth to do good, and doeth it not, t© him it is sin." 
 
 7th. It is objected to us, that we are unnecessary. It is stated that we 
 are unnecessary, because an individual may form the resolution to totally 
 abstain in his own mind, without joining a society, and signing a pledge. — 
 This has doubtless been the case in some instances; but there are numerous 
 instances in which it has failed; giving publicity to the resolution formed, 
 affords additional strength, or leads a man to exercise the strength he has. 
 The opinions of others have a powerful effect upon men. The man addicted 
 to intemperance, needs all the aid he can call into requisition; besides, 
 being associated together in a society, strengthens each other's purposes, as 
 the members of the Church afford mutual assistance to each other in working 
 out their salvation. It is vain for a man to contend that he can save his soul 
 as well out of the Church as in it; nor can a man addicted to intemperance 
 resist the temptations to intemperance and live a sober life as well discon- 
 nected with a Temperance institution, as if connected with it. Our object is 
 a Temperance reform. Concentrated effort is requisite to effect it. Our foe 
 is too formidable to be overcome without it. Men in war do not meet a foe 
 single handed and alone ; but they unite in armies, and by concentrated ac- 
 tion they conquer; so must we. Christians could not evangelize the world 
 separately; hence the Church is formed, uniting their efforts, and accumula- 
 ting strength by accessions from the world of those whom they con- 
 quer. They hope to prevail until the kingdoms of this world have become 
 the kingdoms of God and his Christ. It is said that we are unnecessary, 
 or the Lord would have given some directions ; or at least intimation of our 
 being expedient. We reply, the Lord has given no direction about Bible, 
 Missionary and Tract Societies, yet the church has found them expedient 
 and necessary to the accomplishment of her ends. Are they unnecessary 
 because not spoken of in the scriptures? and their formation not made 
 obligatory upon the Church ? Surely not. Nor are the Sons of Temper- 
 ance therefore unnecessary. If they were as great an evil as some are 
 disposed to think, why has not the Lord, who knew the end from the be- 
 ginning, warned us against them. He has warned us of the rise of false 
 prophets, false Christs, and of antichrists; but not a word of the Sons of 
 Temperance, which some seem to think are no better. We have a presump- 
 tive at least in our favour. 
 
 It is urged that we are unnecessary, because the church covers all the 
 ground we occupy, and much more; being superior, there is therefore no ne- 
 cessity for an inferior institution. We admit the superiority of the Church; 
 we do not pretend to compare with her, and are only sorry that our opponents 
 institute the comparison, which leads us in defence of ourselves, to speak 
 of them in this sense. We admit that the Churches occupy higher ground 
 than we do, and more ground ; but we deny that they occupy all the ground 
 we do ; we take the ground that persons should not make, buy, sell, or use 
 as a beverage, intoxicating liquors. Some of them allow the making, buy- 
 ing and selling of spirits; they have no rule to exclude them ; all save one, 
 (the Methodist) allow the use of spirits as a beverage; and if total absti- 
 nence is requisite to effect a Temperance reform, (which is unquestionably 
 the case) how are the Churches sufficient for this thing? The Church 
 mentioned comes .the nearest to being qualified for the work, in forbidding 
 the use of spirituous liquors, unles3 in cases of necessity ; but her discip- 
 
15 
 
 line is not stringently exercised on this point ; nor is she explicit enougrj 
 in reference to the making and selling of spirits. It is contrary to the 
 spirit of her general rules, and those persons who make and sell, are expell- 
 ed by some of her ministers if they will not desist ; but others allow them 
 to remain, because there is no explicit rule upon the subject. There ought 
 to be one. Any one who makes and sells spirituous liquors, is not fit for 
 the Church of Christ. There is not zeal enough in the Church on the 
 sabject of Temperance to effect a reform. It is but seldom a subject of 
 discourse from the pulpit. The members of the Churches in some instances 
 by precept and example encourage the use of intoxicating liquors as a beve- 
 rage. Can the Church, under these circumstances, effect a Temperance 
 reform? Nay, she must become more stringent in her disciplinary regula- 
 tions; more zealous and exemplary in her membership on the subject of tem- 
 perance, ere she can do this work. Besides, even if the Churches were all 
 that they should be in their discipline, and the zeal of their ministry and 
 membership, there would still be need of temperance institutions, because of 
 the yery reason urged against us, the superiority of the Church. Some of 
 them require, ere they will admit a person to membership, a sound conver- 
 sion to God; others, at least the exercise of true repentance, a reformation 
 from every vice ; and afford no asylum for the intemperate man, until he 
 comes up to these points. In view ot the evils of intemperance to which 1 
 he is subjected, he can be induced to renounce intemperance, while he is 
 unwilling to give his heart to God. The Sons of Temperance open to him 
 their door, and give him a welcome; not as a substitute for the Church, 
 but as a shield against intemperance, which frequently proves to be pre- 
 paratory to his admission into the Church, and his conversion to God. 
 
 8th. It is objected that we are inefficient; we cannot accomplish the 
 end we have in view, because it is urged, a man musf be converted ere he 
 can be reformed from intemperance. We reply that he must reform ere he 
 can be converted. Man must "confess and forsake his sins if he would 
 have mercy." But he will not remain reformed any length of time, it is 
 said, unless he is converted to God. We grant that conversion would prove 
 a great help to a reformed drunkard, provided he totally abstained ; and we 
 would earnestly exhort every Son of Temperance to seek to become a son 
 of God. Then, if he is faithful to his pledge, he will be steadfast ; and if 
 " faithful until death he will receive a crown of life." But it is exceedingly 
 doubtful if a drunkard is converted, that he will be steadfast if he does not 
 totally abstain. Many have presumed upon the grace of God, and have 
 fallen", through the use of spirits as a beverage — some among the ministry 
 as well as the laity. It is a dangerous position to assume that it is abso- 
 lutely necessary to the reformation of a drunkard, that he should be 
 converted. Is this an adequate mark of a change of heart? Then many that 
 have reformed, may conclude that they are converted, who have not repen- 
 ted of their sins. More and stronger marks are requisite to establish a 
 genuine conversion, than this. He must show that he has forsaken every 
 sin; heartily sorrowed before God; sought, and through faith in Jesus, 
 found the peace of God; the witness of the spirit testifying to his adoption, 
 and renewing his heart, which is exhibited by a righteous, sober and Godly 
 life. We admit that a degree of God's grace is requisite to assist the drun- 
 kard in his reformation; but that he must be converted, we cannot; as this 
 would argue that all reformed drunkards have been converted, which is not 
 the case. But some of the Sons have fallen : true, but this does not argue 
 the insufficiency of the Order, as we have shown under the head of the 
 adaptedness of the Order to accomplish its ends. 
 
 9th. It is objected that there is a want of stability and uniformity in the 
 Temperance reform. Allusion is made to the first Temperance society 
 that was formed, in which the use of wine was allowed ; to the Washingto- 
 nians, in which the making and selling of spirits were not forbidden. — 
 These have passed away, and now we have the Rechabites, and the Sons 
 of Temperance. We reply that any defects, or want of stability in those 
 that have gone before us, is not chargeable to us; and therefore should not 
 be alleged as an objection against us. The change has been that of im- 
 provement. And are we objectionable because we have improved ? because 
 there has been a want of uniformity in this respect ? Then do we find 
 objectionfin the vegetation; the grain is sown, then appears the blade; 
 then the ear; the full corn in the ear. Then is man objectionable; he 
 was a babe, then a young man, then he arrived to maturity. Then may we 
 
16 
 
 object to all the improvements in the arts and sciences; to the grace of 
 God in the heart, which is progressive, if not impeded by the unfaithfulness 
 of man; and to God's economy of grace with man. There was the Patri- 
 archal dispensation ; the Mosaic: then came the Prophets; then John the 
 Baptist; then the Saviour himself. Is He and his dispensation to be rejec- 
 ted because they were preceded by inferior ones, that have passed away ? 
 are we to be rejected because inferior societies preceded us, and have passed 
 away? One must be at a great loss for an objection, that would resort to 
 such an one ; yet it has been urged. We think that we have satisfactorily 
 refuted the objections noticed, and^that if you have objected, hitherto, you' 
 will cease to do so. Though you may not find us entirely free from objec- 
 tion in your estimation, let the laudableness of the enterprise, and its effi- 
 ciency to accomplish its ends, induce you to co-operate with us. If you 
 will not, take heed how you throw obstacles in our way. Take the counsel 
 of Gamaliel, before the Jewish Council in reference to the Apostles: "Refrain 
 from these men, and let them alone; for if this council, or this work be of 
 men, it will come to naught; but if it be of God, you cannot overthrow it ; 
 lest haply ye be found even to fight against God." May our success con- 
 tinue to prove that we are of God. 
 
 Brethren of the Order, be faithful, be punctual in attending yeur meet- 
 ings — do all in your power to promote the cause you have espoused — let 
 others see by your example that it is not vain that you are a Son of Tem- 
 perance; look to God for grace to assist you; shun temptation, and pray 
 for the success of the cause in general. May God bless you, bless all, and 
 speedily banish intemperance from the world. 
 
N - C 975.6 Z993 I84I-59 
 N.C Pamphlets 
 
 N.C 975.6 Z993 1841-5 9 
 
 r.ij 342394 
 
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