and self-sufficient spirit, in a habit of thinking themselves wiser, and more knowing than others; and, of consequence, in a proud aversion to be indebted to others, for any assistance or any good they are in need of; whereas, a little free and friendly communication with those about them, so far as opportunity and innocence permit, would have a tendency to humble them, by giving them to see that other men have virtues equal and superior to theirs, and that they themselves have failings in common with the rest of the world. Society opens the contracted heart, and enlarges narrow conceptions; it infuses generous and manly ideas into the grovelling mind; it raises the abject, and encourages the desponding; it disperses the gloom of melancholy, and imparts fresh life and vigour to those who are dispirited with difficulty or opposition; it checks the haughtiness of the rich and great, by letting them see that they are but men; and while it gives comfort to the poor by imparting to them the blessings due to them as men, it shews the necessity and usefulness of different gradations of rank, and the subordination that is due to superiors. Good society shames vice, and it strengthens the hands of virtue; it greatly befriends the cause of humanity, and is a strong barrier against that savageness and barbarism, in which many of our fellow-creatures in different parts of the world, are wretchedly involved.

The reason why some are enemies to civil society, is, that it deprives them of their liberty. This it certainly does, if by liberty is meant, a power of acting with impunity in every respect, as their own inclinations lead them. Man's natural will and disposition are so depraved, that they must be laid under restrictions, otherwise the world would be thrown into the utmost disorder and confusion; there would be little peace and comfort, and no security to be enjoyed. So that if a man, by becoming a member of society at large, be obliged to give up part of his liberty, it is only to partake of greater privileges than he could otherwise possibly possess. He is necessitated to lay down what would be his hurt, his disgrace, his ruin, for the sake of advantages, which, when properly estimated and improved, constitute his glory and happiness as a rational creature.

"In associations where the property of different persons is mixed together for the "sake of mutual interest, each is concerned for the welfare of the other; because the "prosperity of the whole depends upon the health and good conduct of the whole. So "that in this case, a virtue (as it were) arises out of necessity; by a frequent mutual "intercourse, a mutual good-will is established, and unfriendly minds become, in some degree, ameliorated and humanized."

66

66

66

Before I proceed with the subject which has called us together to-day, I shall make one or two observations on the objections which some advance against secret Orders. It is very justly stated in the preface to the book of laws for the regulation of the Society of Odd Fellows, that "it is but too common to find that mankind are generally led to condemn what they do not properly understand, and either through prejudice or ignorance, neglect to pay that attention to principle which it necessarily requires. How, then, are they qualified to determine upon its merits? Hence, has originated all that illiberal censure, abuse, and contempt hitherto thrown upon Odd "Fellows." Again, it is stated that this society "is of more extensive utility than a "Benefit Society, which only relieves the few individuals who are in immediate con"nexion with it; but an Odd Fellow, let him come from what part of the country he 'may, if he is distressed, has an equal claim to protection and assistance, and by its "happy effect, is rendered comfortable in his travels.' He leaves home in search of employment; he travels some distance, finds himself in pecuniary need, and perhaps wants a friend to put him in the way of procuring work; he arrives at a town, and sends in his card or travelling certificate to the proper officer. So far this mode may be imitated by one not a member. But an engraver or printer may have reserved some of these certificates for his own purposes, and forged certain names as officers; or the bearer may have stolen it from a member. How is this to be discovered? The traveller undergoes an examination; the sign and counter-sign are demanded, the password is required, which being changed at stated periods, renders it very improbable that any deception should take place. Moreover, with these signs and pass-words, a lecture or dialogue is connected, by which a stranger is very soon detected; this lecture being committed to memory, requires frequent practice in the repetition of it, so that an open meeting would attract those whose curiosity, or perhaps worse motives, might induce to witness the proceedings.

It has also been objected, that these secret meetings may be made subservient to religious or political mischief. Do those who make this objection consider that lovefeasts, band and class meetings, are private, and equally liable to censure.*

I come now to the more immediate object of the day, the general principles of a society, formed for the relief of the sick, which principles may be reduced to three heads; upon each of which I shall make a few remarks.

I. The first of these principles is that of BENEVOLENCE. It must be acknowledged, that in this Society, as well as in many others, sufficient proof of benevolence has been given in this neighbourhood.† The contributors to its fund have, for many years, had the satisfaction of seeing their intentions turned to good account. Compassion to the distressed, when it springs from right motives, is very strongly recommended in scripture, and is certainly very pleasing to Him, whose "mercy is over all His works;" who "maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." It is written that "God delighteth in mercy," he delighteth in shewing mercy to his creatures, and in seeing them exercise it one toward another; but let us remember, that "without faith, it is impossible to please God." It is the motive which makes even a good action pleasing or displeasing to God. When charity proceeds from ostentation, we may be sure its motive is corrupt, and it will meet with no acceptance from God; for the usefulness of the action can certainly make no atonement for the badness of the motive from which it springs. And, if charity presume to take the place of the righteousness of Christ, and be pleaded as a meritorious cause of our justification before God, it will serve to increase our condemnation. This is too frequently the case; but what can be more dishonourabie to Him, who offered up his own life as a sacrifice to God, that we sinners might be justified by His blood? Let us not entertain one thought of doing anything by way of recommending ourselves to the favour of God, whom it is not possible for us to approach, but by that "new and living way which Jesus Christ hath consecrated for us through the vail, that is to say, his flesh." For St. Paul, eminent as he was for piety and usefulness, yet durst not mention anything that he had done or possessed, with a view of securing the favour of God thereby, but, as it were, lays himself and all his, in the dust, and begs that he may "be found in Christ, not having his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." And he openly declares in his own name, and in the name of all the saints that ever lived, "by whom also (that is by Christ, and by no other way) we have access by faith into this grace wherein we stand."

Religion, then, should lay the foundation of every society, and should regulate its principles. It is the religion of faith that sets benevolence and every social virtue on its right ground, and thereby gives it strength and permanency. Religion is a living powerful thing, without which it will be difficult to observe the divine command, "Be not weary in well-doing." It is the love of God, engrafted into the soul by His Holy Spirit, that gives the most genuine and real concern for the condition of those about us. This "love is the fulfilling of the law," and produces abundantly the "fruits of righteousness which are by Jesus Christ, unto the glory and praise of God." It makes a man "rich in good works, ready to distribute, willing to communicate.' Actuated by this noble principle, he reduces to practice the Apostolic exhortation, "He that giveth, let him do it with simplicity; he that sheweth mercy with cheerfulness." He is not charitable to avoid singularity, or the reproach of niggardliness; but in humble obedience to the command of God, whom he loves, and to whose service he himself, and all his substance, are devoted. When St. Paul and his fellow-labourers were raising a contribution among the Corinthians, for the relief of the poor Saints which were in Judea, he speaks of them in very strong terms of commendation for their readiness in this work; and what I mean particularly to recommend to your attention and imitation, my brethren, is that part of their example noticed by the Apostle"They first gave their own-selves to the Lord." They gave up their souls and bodies

* Mr. Bromley should have ruminated a little upon this, before he so hastily condemned all secret orders.

+ It is worthy of consideration, how much the householder and occupier of land is benefited by these Institutions, in the reduction of the poor's-rate.

to be used for his glory, and hence it was that their charitable contributions were ac counted "an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God."

66

II. The second principle I would take notice of, as necessary to the support and usefulness of a benevolent Society, is that which they, who expect benefit from it, should act upon. It is that which manifests itself in habits of TEMPERANCE, PRUDENCE, HONESTY, FRUGALITY, and INDUSTRY. To encourage these virtues is, I trust, one design of the Society of Odd Fellows. Your own words seem to shew it. “Let us, by a uniform consistency of conduct, and a steady perseverence in the Order, preserve its dignity unsullied. Let each study to know and respect* himself, "convinced that he who violates it must so far degrade his character, as to forfeit all "confidence that he will act fairly to another. Let us not be contented with the bare knowledge of a sound system of morality, but become living examples to others." By rule 35th it is ordered, "That if any brother be convicted of felony or fraud, or any other disgraceful crime, or follows any evil, wicked, or notorious practice, con"trary to law, or use any unlawful means in procuring a livelihood-if proof be made "thereof within twelve months after committing such acts-he shall be expelled."Now it is certain that moral virtues are essential to the Christian character. For though the spring of all real goodness is the love of God, and faith in our Lord Jesus Christ; though in order to be a true christian, a man must have the life of God infused into his soul by the Holy Spirit; yet no man, that understands his Bible, can suppose that he may be a follower of Jesus Christ, and at the same time allow himself in habits of intemperance, extravagance, dishonesty, or idleness. They who do so are certainly very unworthy members of any society. Let every one, therefore, who wishes to be benefitted by the Institution now present, consider this well. They who break through the rules of sobriety and moderation, who give way to excess, either in food to gratify a worse than beastly appetite, or in apparel to feed a sinful vanity, are not only offenders against God, not only ruining their immortal souls, but involving themselves in many present difficulties and distresses. Health is a most desirable blessing, and temperance contributes greatly to it. Whereas habitual excess either in meat or drink, by being attended, almost unavoidably, with pains and diseases, destroys the comforts of life, and renders a person totally unfit for death.

With Temperance is connected Prudence and Frugality. They who are prudent in the management of their affairs, and redeem the needless expences of folly and vanity, are the better able to bear the burden of their contributions. Especially if to Prudence they join Industry. To these the burden is very light. While they, who can work, waste their precious time in idleness or trifling, or lay out the fruits of their labour in a foolish and imprudent manner, have nothing to spare to lay by against a time of sickness, so that, when they are disabled from providing for themselves, they will, perhaps, be reduced to very great want and necessity, will be obliged to draw hard from the funds of the Society to which they belong, or subsist on the scanty allowance of some poor relation or friend, or perhaps on the equally scanty allowance of the parish to which they belong. Now it may be hoped that the very idea of having something every week or month to save out of their earnings, to lay up in a common stock for future use, may be a spur to diligence, and a motive to prudent care. "Let ours also learn to maintain good works for necessary uses," says the Apostle. The same authority which gave this command, also enjoins, "Provide things honest in the sight of all men." They are utterly unworthy of the christian name, and a scandal to any christian society, who do not observe this precept, whose principles and practice are dishonest. But one might suppose, that if any were under a temptation to a dishonest action, the idea of their being connected with a body of men, by whose rules immorality is condemned, and who have it in their power to expel them from their Society for such conduct, would operate as a check to them under all such temptations.

III. To proceed to the third principle, which is another corner-stone to the existence and welfare of Benevolent Societies, and that is, ATTENTION TO THE SICK. This is a duty, the diligent and conscientious observance of which St. James considers a part of holy religion-" Pure religion, and undefiled before God and the Father, is

*The writer has taken the liberty of substituting the word respect for love. Selflove is natural to every one, while too few respect themselves.

this, To visit the fatherless and widows in their affliction." And a greater that St. James makes it one part of the character of those who should be "blessed of his Father, and inherit the kingdom prepared for them from the foundation of the world”— "I was sick, and ye visited me.' Here, then, a fine opportunity presents itself to those who have the glory of God at heart, who love His Word, and have a tender christian concern for their neighbour's good. If your hearts are right with God-if you are truly humble-if you have a sincere love to your neighbour-you will none of you think attention to the sick beneath you, you will not think it too much trouble, especially you who are not much engaged with family concerns, as to have no leisure for such a work. I should think that a serious-minded man would rather be glad of it, as affording an opportunity of putting in practise one eminent branch of pure and undefiled religion; in a time of sickness you will often find an ear open to seasonable reproof, instruction, or advice, if shut at other times. And you may find it a blessing to your own souls. At the same time remember, that when our Lord and Saviour Jesus Christ comes to judgment, the wilful neglect of this duty will be brought forward by way of accusation against the wicked, I was sick, and in prison, and ye visited me not."

There is one more advantage attending Societies established for the relief of the sick, which I must not omit to mention. A labouring man, by having a supply afforded in time of sickness, will be relieved, in some measure, from anxious cares; this must be allowed to be a very great advantage in the hour of affliction. When a man is rendered incapable of providing for his own and his family's wants, what a weight of care must lie upon the mind, and add double weight to his disorder; and this perhaps (thongh without sufficient reason) might be used as a plea for inattention to spiritual matters, but by seasonable relief this plea will, in some degree, be done away. The mind will be unburdened of part of its care about the things of this life, and left more at liberty to attend to the concerns of the soul, and of an eternal world. What a pleasure it must give to a truly benevolent mind, to be instrumental to so good a work! Herein appears the truth of Solomon's words, "Two are better than one, because they have a good reward for their labour; for if they fall, the one will lift up his fellow; but woe to him that is alone when he falleth, for he hath not another to help him up."

My brethren, in concluding these few remarks on the duties of Benevolence, Morality, and Attention to the Sick, suffer a word of exhortation. I would earnestly recommend you to act up to the spirit of your Motto-FRIENDSHIP, LOVE and TRUTH. Let Truth-especially the Truth of God's word-reign on your lips, and in your hearts and lives; Love-especially the Love of God-dwell in your affections; and Friendship, not only to your brotherhood, but to all your neighbours. Then will you be not only good members of your own Order, but of society at large. Guard against peevish and quarrelsome tempers, tattling and backbiting, and any expressions or conduct that may disturb good order. "Behold, how good and how pleasant it is for brethren to dwell together in unity." May you always act up to the Apostle's direction to Titus: "Put them in mind to speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men." In the exercise of benevolence, in the regulating of your religious and moral conduct, and in attention to the sick, be mindful of God's allseeing eye, one of your own emblematic figures; that eye nothing can escape,-that eye is every where present. "Whither shall I go from thy spirit? says the royal Psalmist, or whither shall I flee from thy presence? If I ascend up into heaven, thou art there; if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me." Notwithstanding this infinite presence of God, how prone is man to abuse the means of grace, and to live as if no eye could dive into the utmost recesses of his heart. But let him be ever so negligent, ever so indifferent to the things that concern his everlasting peace, there is an eye, whether man believe it or not, that is privy to every transaction of his life, every thought of his heart. Then, my brethren, live in the fear and reverence of that divine eye, that when your appointed hour is come you may be ready. At all seasons, in every moment, be mindful of the presence of God, of your accountableness to him for your faithfulness and your temper in all your dealings, of the uncertainty of life, of health, and of all human affairs. The frequency of sudden death is a proof how little security there is in this world, and shews you the necessity of living by faith, of laying up

66

treasure in heaven, where neither moth corrupteth, nor thief approacheth; but while you exert yourselves for the support of your families, and the relief of your sick brethren, above all things seek the favour of God, and depend on him for every needful blessing.

To His favour and blessing I commend you, through Jesus Christ our Lord.

AN ACT OF REAL CHARITY.

July 24th, being a very cold, wet and stormy morning, a man was found in a dying state on the hills, in a road leading from the Junction lan, in Saddleworth, to Huddersfield, formerly much travelled, but now rendered almost useless. When seen, he was lying on his back in a senseless state; he was immediately conveyed back to the nearest house, and every effort used to restore animation. It was some hours after redoubled exertions on the part of the good people of the house and others, before any signs of life appeared; he then begun to sob, still he could not speak. They then searched his pockets and found the June Magazine along with his clearance. It was soon made known to some of the officers and brothers of the Clothiers Lodge, held at the Junction Inn; they, with becoming alacrity, hastened to the place, recognized him as a brother, and, like the good Samaritan of old, gave orders that every thing should be done for him that was necessary, and they would pay all expences. The same day, the Oldham District Officers returning from the opening of the Ripponden District, called at the Junction Inn, and was told that a man was lying in that state, and that his clearance was a month old. We went to the place and found him asleep, but still he had not spoken. The first thing I saw was the June Magazine, which convinced me the man had been to his Lodge very lately; the G. M. looked at his clearance, and found that he had only drawn it the night before in Stockport. Thus, by the Brotherly affection and charitable exertion of Odd Fellows, was a hunian creature rescued from an untimely grave, restored again to his friends and family. Thus is charity the source of all good actions; the man still lives to bless the day that ever he became an Indepen dent Odd Fellow. Yours,

Oldham, Aug. 4th, 1836.

P. PROV. G. M. WM. PATTERSON, C. S.

TO THE G. M. AND BOARD OF DIRECTORS.

"As it is painful to the feelings of every true Odd Fellow to see any of his bre thren profane, or break through, the secret rules of the Order," that pain is much increased when such members, in addition, are guilty of fraud and dishonesty, and it is much to be lamented that scarcely the Quarterly Minutes are published but there are several expulsions of members for defrauding Lodges, Districts, &c.

It would, indeed, be a happy occurrence, and tend greatly to the advancement of Odd Fellowship, if its rules and regulations were more strictly acted upon, and each member" did unto others as he would wish others to do unto him;" but, alas! there are "infected sheep in every flock," and it is always a painful duty to punish offenders for a violation of the laws of our excellent Institution by expulsion, and to publish their names, and the nature of their offence, to all other Lodges, through the medium of the Quarterly Minutes; nor does it appear that this has a sufficient tendency to prevent the commission of fraud and dishonesty. As a P. G. of the Order, in the profession of the law, and most anxious to do all in my power for the good and welfare of the Order, I have taken the liberty of addressing you upon this subject.

It has heretofore been considered that any persons forming themselves into a society-benefit, or otherwise-could not punish their Secretary, Treasurer, or other per VOL. 4-No. 5-2 G.