der does emphatically prosper more here than in any other part of the Union. I was here two years ago, and then the Order was reviving from its former supineness, as you recollect that the Order was established in this city in 1820, and is therefore next to the oldest State in the Union. Of the veterans of that day a few remain, among which I find old Father Hersey P. G. Master of the State, and also Dr. Guild, the present D. D. Grand Sire, who has labored very hard for the cause, and no one deserves more praise than those two which I have mentioned; they have toiled hard and success has crowned their labors. The Order in Massachusetts, yea! all New England will ever be under obligations to these two for the prosperity of the cause in this region.

I had the pleasure of attending a celebration at Portland, on Friday; the day was very rainy, and it was postponed until the next day; some one or two thousand left for home, as hundreds came from all directions to participate in the festivities of that day.

An address was delivered by the Hon. W. P. Fessenden, who is a full Patriarch. It was eloquent indeed. The Order in Portland is conducted in the best style, and I have never been in any section of country where the Order was conducted with more skill and ability than in New England. There were in the procession about 1,600 and many were not out on account of the streets being so muddy. After marching through the principal streets, the procession moved to the large pavilion, where all partook of a sumptuous dinner, after which toasts were drank with cold water, some speaking, and quite a pleasant hour was spent, though we were hurried off by the time arriving for departure for Boston, where we arrived that evening, delighted with our trip. A daughter of Maryland represented your State, and I had the pleasure of responding for my own State, and also for yours, in her behalf, as she was my travelling companion.

New England indeed deserves all the praise which can be given her. I as a far western member, will give her full praise wherever and whenever I can.

Kentucky-Extract of a letter from Bro. William H. Davison, dated Louisville, August 31, 1844.

I have the pleasure to inform you of the present prosperity of Lorraine Lodge No. 4, I. O. O. F., of this place. We have at present sixty-two brothers in full membership, and are increasing our numbers weekly, and bid fair to be as large as any Lodge in the Western country. Throughout this State the Lodges generally are prosperous; all transactions conducted with peace and harmony. The spirit of our Order appears to be increasing, and respecting the health of this our State, would respectfully refer you to the very small amount of relief granted to sick brothers, as reported by the Grand Lodge of Kentucky.

As Secretary of Lorraine Lodge, it becomes a duty incumbent on me to notify you that at the last meeting of said Lodge P. G. M. J. ELLIS was expelled from the Order for conduct unbecoming an Odd-Fellow, by peculating the funds of the Lodge whilst Treasurer, and involving his securities, by throwing the responsibilities of his indebtedness upon them, who are also brothers of this Lodge.

The attributes and characteristics necessary, both in its essential principles and objects, and in the conduct of its members, to secure its permanent existence and prosperity.

BY REV. BRO. DARIUS FORBES.

It will be observed by every one, who examines the history of human affairs with a tolerable degree of attention, that some institutions which have arisen among men, have been permanent and enduring; while others have had a mere ephemeral existence. Some have arisen, and by slow degrees extended themselves very widely in society, and became permanently established institutions in the community; while others have arisen under the most favorable auspices and spread themselves as if by magic; but in a few years they disappeared from among men, without leaving a trace behind, and are known only as things that were.

With this great fact before us, the question presses home upon our minds-Why this difference of destiny? What great principle or fact gave permanency to the one, and was the cause of the downfall of the other?

In reply to this question, I remark, there are two great facts in the history of the institutions that have arisen among men, which have always determined their fate, and they must determine the fate of every institution now in existence, or that may hereafter arise, in human society, so long as the laws which now prevail in the physical and moral world, and control the destiny of human affairs, maintain their existence.

I. All institutions that have become permanently established, possess some intrinsic excellence in themselves and are designed to benefit and actually do benefit mankind.

It has been well said, "Truth never dies-it is immortal." And so it

may be said of institutions which have their foundation in truth, and which are but the embodiment of some great and true idea—they are immortal. At least, they are so, until some institutions are started, which are a more perfect exponent of the ideal truths they were designed to represent. Then they will be superseded by the new, sooner or later, however pertinaciously the friends of the old may adhere to them, or industriously and perseveringly they may labor to sustain them. We see this position abundantly established in the history of Judaism and Christianity. Judaism saw a great many phases in its condition and prospects prior to the introduction of Christianity. Sometimes it was prosperous and flourishing, and all the people were given to its practice. At other times it seemed almost rooted out of the land, and idolatry and heathenism to have usurped and become permanently established in its place. But it would revive and increase until these usurpers were expelled, and it again obtained the control of the public mind. Here is the fact, and the question now arises, Why was it so? Nothing that men could do, sustained its antagonists in public mind. The efforts of the most powerful kings, with all their arts, and devices and power could not sustain idolatry and heathenism. They might at times seem to have gained a perfect triumph, and think they had destroyed Judaism root and branch, so that not a solitary fibre was left to sprout and grow. But even while they were congratulating themselves upon their supposed triumph, it was gathering strength in secret, and in an unexpected moment, came forth in overwhelming power, and cast down and destroyed its antagonist. It was silenced, but not killed.

There is a memorable circumstance related in the Old Testament, in confirmation of this. Elijah supposed all Israel had abandoned Judaism, so complete had become the apparent triumph of idolatry, and that he alone was left to stand up in its defence. Yet he was assured there were "left seven thousand in Israel,"* who had not participated in the general apostacy, caused by the bloody enactments of their vile and wicked rulers. In due time these rallied, and the religion of their fathers again assumed its control among the people. Thus it ever was. Now the question is, Why was it so? I answer, it was because Judaism was the embodiment of a great truth or truths. Had it been rooted out by idolatry, it would have been a permanent triumph of falsehood over truth, which cannot be, because truth is immortal. A temporary triumph may and often has been obtained by falsehood over truth; but in the end, truth invariably comes off conqueror. But when Christianity comes in conflict with Judaism, it achieves a permanent triumph over it. At least, we have the testimony of eighteen hundred years, in proof of this position. And why is it so?Why has Christianity been more successful in its conflict with Judaism, than idolatry was? It is because it is a more perfect representative of the same greats truths, while idolatry was the antagonist of both, not merely in outward form, but in the principles it represented. It was the embodi ment of error and falsehood, and therefore could not secure a permament victory, as Christianity has. The same great truth is sustained by the history of Christianity, first in its conflict with idolatry, and then with infideli

*I Kings xix, 18

ty. Idolatry achieved several apparent triumphs over Christianity; but those triumphs were only apparent. Its very defeats were its strength, and only the sure prelude of its more permament establishment and wider diffusion.

The French Revolution may serve as an illustration of Infidelity's conflict with Christianity. Infidelity and irreligion, in the outset, gained a complete triumph over a corrupt form of this religion; but they could not hold their own against even the feeble representation of its truths, by this corrupted form, although backed up by the greater share of the learning and influence of the country, and all the power and ingenuity of the government, which was wielded to obliterate all traces of it from the face of the land, and the minds of the people. They returned to that very form which had driven them to infidelity; and although the French mind is much liberalized, there is no people, I suppose, in which religion is now seated more firmly, as a principle. The same is true of all institutions which are the representatives of great truths. They may pass through a great many phases, and often-times seem to be the sport of fortune, in their progress to a permanent establishment; but however diverse these may be, they ultimately come off victorious. Such is the testimony borne by the history of the past. Hence we confidently believe, that whatever institution is the embodiment of some great practical truth and its just and full representative, will be permanent. At least, that it will maintain its existence, until something more perfect is introduced to take its place. Longer than this, it is not desirable that it should exist.

II. All institutions that have become permanently established, have attained this end, by its friends acting, in some good degree, in their intercourse with the world, in conformity with their principles.

It has already been observed, that even those institutions, that have attained a permanent establishment, have passed through various phases; that alternate defeat and triumph have been their lot; and that although often cast down, never destroyed. They have also experienced widely different fates in different places at the same time. In some places they flourish and are in the ascendency, while at the same moment, in another place, they are trodden down and apparently destroyed, and in some places so in reality. Now why is it so? It has been mainly owing to the conduct of those who profess to be the friends of these institutions. They have either disregarded their principles in their conduct, neglected their interests, or which has been the case usually, they have done both. The history of the world, I believe, does not furnish an instance, in which a good and holy cause has fallen into disrepute and decay, after once attaining a tolerable degree of influence, except through the neglect or abuse of its professed friends. The history of both Judaism and Christianity furnish numerous illustrations, and defences of this position, to say nothing of those which might be adduced from other sources. Not an instance has secured my attention, in which reverses have attended either of these causes, which has not been produced by the misconduct or neglect of its friends, or those who claimed to be such. This, has been the source of all the mischief that has befallen them. So, on the other hand, whereever any good cause has met with prosperity and success, it has been attained through the fidelity of its friends. They have been true to its principles, in some good degree, in their intercourse with the world, and care

fully watched and guarded its interests, The history of all good institutions affords abundant evidence of the correctness of this position. Hence however true the maxim may be, "Magna est veritas, et prevalebit," it is equally true, that human efforts are the great and indispensable means of attaining this result. Without these in its behalf, this maxim would never be verified.

From what has been said, it is sufficiently manifest, I trust, that in order to secure the permanent establishment of any institution, it is necessary, first of all, that it be founded in, and be the representative of, some great truth or principle, aiming at the promotion of human good; and in the second, that its friends be practically true to those principles in their conduct, and seek to promote the interests of the institution by labors and efforts in its behalf. Further argument to establish these positions, in any reflecting mind, I deem quite unnecessary.

In the remarks already made, I have labored to establish the two positions argued, for the purpose of bringing the institution of Odd-Fellowship to the test, and inquiring into the prospect of its permanent prosperity and success. It is now enjoying a singular degree of prosperity, and extending itself with an almost unparalleled rapidity. Under these circumstances, it becomes its true friends earnestly to inquire into the grounds upon which its continued prosperity and permanent establishment depend; for the day of great prosperity is the day of the greatest danger to the permanency of any institution. More good institutions have been utterly prostrated and their very existence hazarded by unusual prosperity, than by adversity and trial.

It becomes every Odd-Fellow, therefore, diligently to inquire into the nature of the institution, its objects and purposes, and to strive to ascertain what is necessary, on the part of its friends, to secure its continued prosperity and success. Without attention to these things, great as is the prosperity of the institution at the present time, the day of misfortune must come, and adversity as great and disastrous will ensue, as the present prosperity is striking and illustrious.

It has been shewn, I think, to the satisfaction of every intelligent and reflecting mind, that in order to secure the permanency and prosperity of any institution, it is necessary that it possess within itself some intrinsic excellence, and that it be aimed at the promotion of human good and happiness and also, that its friends conduct, in some good degree, in their intercourse with one another and the world, in conformity with the principles of the institution. Now the question for every true Odd-Fellow to ask in relation to the institution of Odd-Fellowship, is this-Is it characterised by these features? In other words-Does it possess, of itself, any intrinsic worth? Is it calculated to improve individuals, and through them and their efforts and influence, society? And do its members act, in any good degree, in conformity with its principles and designs? These are questions which vitally concern us as Odd Fellows, both as they relate to the interests of the Order, and those of the community and the world. For if the institution does not possess intrinsic excellence, it is not worth an effort to sustain; and however good it may be of itself, if its members do not, in some good degree, act in conformity with its principles, it cannot be sustained. It will fall to pieces of its own rottenness, however zealously, and industriously, and perseveringly we may labor to

sustain it.