Under these considerations it may not be amiss for us now or at any time to attend to the reply that truth shall give to the following inquiries, viz:

What Principles tend to Duration and Happiness?

Are men Governed by these Principles?

How may they become subject to them?

These are questions to which we cannot too often recur. They bear the same relation to all other questions that the heart and the lungs, bear to the other organs of the body. Thence must their wasted energies be recruited their impurities and morbid action be corrected; thence must go out life and vigour to the innumerable capacities and perceptions of the system. From these questions issue all questions, religious, political or social-of banking, merchandize, law or humanity; all are subservient to these, and all learning that does not tend to elucidate these is futile or evil. They may be approached from innumerable points and expatiated upon interminably and perhaps you may already begin to wish that a dogma might take the place of a dissertation and think that in this place which is the customary arena of wit and business, the repulsiveness of the one would be as appropriate as the soporifick influence of the other; but if in the elucidation of our subject we trace the intimate relation that subsists between the high principles to which we have alluded and the exercise of "benevolence and charity," it may invigorate us as Odd-Fellows.

As all language regarding the mind is figurative or was originally borrowed from that which properly belongs to and is used concerning material objects, it will not be worth while to separate distinctly the ideas of duration and happiness, for the same names must be given to all the principles and the details that tend to promote the one or the other. They both and all their causes are comprehended in the term good.

By duration we do not mean merely the opposite to annihilation but we mean continuance in the form and nature which appears to have been given by the Creator.

The principles that tend to duration and happiness we will name progressiveness, affinity and equality.

Progressiveness is essential to duration. Progressiveness is implied in activity or motion; they are essential to duration.

In proving principles which are of universal effect we may introduce illustrations which are subject to universal observation.

Notice the stars, they move. The earth moves. The waters leave their bed, array themselves in fleecy or prismatic garnitures and play awhile, they kiss the earth and return to their mother ocean. The trees and the grass work in their laboratory and when they cease to work they begin not to be. Man is active.

man is

The philosopher who lured the lightning to perch upon his hand, and who acquired both his skill and fame by industry, once wrote naturally indolent," but in his next sentence he proved that indolence was a violation of his whole nature. Perhaps we need not impugn so respectable authority, but may admit that he was consistent, if we adopt as truth, that which at first seems paradoxical, namely-that man is naturally a violater of nature's laws. (Let the lexicographer or theologian furnish better language.)

We do not perceive that activity does not tend to his duration—we can

not believe that his health and happiness consist in idleness and stolidity. We cannot conceive of mind inert.

We inquire not why it was made necessary for all to move-why the sun might not have forever parched one side of the earth and left the other in eternal night and ice, and thus have saved the use of almanacks and lamps; or why man might not have been rooted to the earth, thus dispensing with chains and walls, and laws and lawyers, or have been satisfied through life with the intellect of the infant, dispensing with books and printers, and editors and orators; but we think at once that it is well that man should stir, and that the earth should turn around, and we know that if Saturn should stop in his course there would be trouble. Whatever we can observe appears to obey the law of progressiveness or to decay from the violation of it; hence just as we arrive at all conclusions of natural law, from observation or facts of natural history, we conclude of this that it is a necessary and universal law.

Do you believe that motion-progressiveness, is essential to duration and that whatever ceases to act begins to decay or become merged in something else. Then Odd-Fellows, as Odd-Fellows be active!

But in their movements what zigzag courses or what rushing beyond space might all the heavens make if it were not for affinity.

Affinity is that by which each particular atom of a body is brought and kept in contact with other atoms. By virtue of this force they form a body, sustaining individuality or existence. This is the first office of affinity and another is like unto it;--It tends to bring separate and distinct bodies into contact, and were it not for counteracting force, affinity would bring one body into another. This principle pervading every thing unrestrained would render every thing one and the same, and we should be deprived of such things as here and there in space, and past and present in time, and have no use for the words this and that, I and thou.

As our organs of speech, whether the speech of deed, of gesture, of the face or of the tongue are material, we can convey an idea of the mind only so far as we can trace its analogy with and say that it is analogous to matter. That the principle in matter which tends to keep in contact all of the particles of a body and render them subservient and protective to each other to itself as an individual existence, is the same by which that body imparts a force to others and attracts them unto it; is beautifully illustrative of these two qualities of the mind, namely, proper self-regard and benevolence; which two are not opposed but are as one equally and altogether tending to promote the happiness and excellence of men, individually and collectively.

In man obedience to the law of affinity will lead him to make the most of himself that is in his power-to perfect himself; and in doing this, not opposed to the doing of this, he will also impart to and draw from others, assimilate himself to them and attract them unto him, as far as possible become merged in them and identified with them. This is the exercise of that which is called love or friendship.

Withered be the hand that shall pollute your banner, for your motto is the principle that prevents the earth and the heavens from disbanding! But what are progressiveness and affinity without equality?

*Friendship, Love and Truth.

When the moon shall wander deserted, and the earth shall bound away from its orbit by collision with Jupiter, or shall be broken in pieces and carried as an excrescence and deformity upon the surface of the great planet, and the system shall crash and shriek for the rebel principle; look you to progressiveness and affinity and ask if neither of them hath ambitiously overacted or sluggishly neglected its part, and if equality—trueness, hath not deserted them and rendered their forces unequal.

By equality we do not mean that the great be small or the small great -the powerful weak-the distant near and the near distant-that sound be as silence and that silence be loud-that foolishness be wisdom and the wise be as the foolish. But we mean by equality that each principle, each force, each mind, each body sustain its relative, its appropriate, its natural position; neither claiming too much or imparting too much. That power be equal with authority,—that rank and merit be equal, that the individuality of a body be proportioned to its affinity for other bodies, that the centripetal and centrifugal forces do neither overweigh or outstrip the otherthat the night be not too long for the day; that this year yield not too much lest it impoverish the next, and not too little lest there be none to receive the bounties of the next-that one man keep not more than is needful for him lest another suffer from want; that the wise instruct and govern, the foolish learn and be submissive; that acquisitiveness detract not from benevolence; that self-esteem consume not veneration; that the reflective faculties steal not away cheerfulness; that neither cautiousness nor combativeness predominate. That hunger become not gluttony; that thirst become not intemperance; that the sensitive faculties of taste become not maelstroms of luxury; that these all harmonize, co-operate and progress together. For such equality-for such agrarianism we will ever pray! Without these is not duration !

This equality by which one body, or principle, or propensity, or mind, sustains its proportion-its proper relation to all others, exacting not too much or too little, that is, more nor less than is due, is what we call justice; it implies that no principle, or body, or mind, or force should seem to be what it is not or where it is not. This is the exercise of what we call truth.

Is then equality,-truth; the principle without which all other principles tend to destruction, decay, misery: then Odd-Fellows let not the adoption of its name* be a violation of its laws!

Are men governed by progressiveness, affinity, and equality? Or do they violate the laws of industry, friendship and truth?

"Surely" you will affirm "a man living in this century, in these United States will not say that idleness predominates; that men do not act enough, and that their want of progressiveness is likely to bring destruction and decay upon the physical, social or moral system."

But is it the requirement of industry that men are obeying even in their activity? Nay! It needs not argument to prove that the motive power is not lawful, social, truthful industriousness, but it is the hope of the haven of indolence that even makes men active. Were it not so, what would be the charm in the name of a labour-saving machine, of a compe

*Friendship, Love and Truth.

tency or of a steam horse? Ah! who does not know that it is the promise -the lying promise of indolence that entices men to toil?

And were indolence not at all the desire of men, the excessive activity, the excitement of the present age at least were as truly a violation of the principles of progressiveness or industry as connected with friendship and truth, as indolence itself would be; for activity is exacting too much, is detracting from friendship and they are not proportioned,-truthful.

False motives and overaction are not all that do violence to progressiveness. We have seen men, who, although they could not in childhood suppress the tendency of a principle that is implanted in all creatures, have at length discarded industry and by what process we cannot explain, have consented to sink into the embrace of the harlot indolence.

Do men obey the law of affinity?

As physical beings they violate it, even as a self-preserving principle in all intemperance and excess-in gluttony, drunkenness and debauchery. In most that is called by the gentle name of luxury is a tendency to weaken, to alienate, dissolve and destroy the various parts of the body.

And as to the mind, does man in obedience to the self-preserving and perfect principle of affinity, duly, sacredly, regard his moral nature; does he continually draw wisdom and strength from those who are superior, and from Him most who is most superior? Ah! what then mean pro faneness and mammonism, whose monster-heads protrude into legislative halls and almost into your Lodges and sanctuaries?

And in his relation to others either as a physical or moral being, what are pride, contention, maliciousness, envy, slander and assassination; intrigue, war and sorrow; competition, theft and slavery; British oppression, French revolution and Philadelphia riots, but names of the effects of a principle that is not affinity!

And all this must be because equality, justice, truthfulness has been driven away by some usurper. We perceive the suggestions of the palate disproportioned, unequal, unjust to the wants of the stomach; the cravings of the stomach misrepresenting the necessities of the system; labour of the body disproportioned to that of the mind; our individuality disproportioned to the bond that unites us to our Maker and to all that he has made; the desire of acquiring disproportioned to that of imparting; the means of the rich and the learned disproportioned to their will to benefit others; the claim of the creditor disproportioned to the will or ability of the debtor; the semblance of men disproportioned to their substance; the heart of a man unequal to his words; the principles of a man unequal to his professions; the alms of a man unequal to his prayers. All these tend not to duration and happiness but to destruction and unhappiness! All this is not of the principle of " Good" but of the principle of evil-"D'evil"!— All this is not truthfulness, verily some usurper has driven out equalitytruth; and has dominion here. Is he not the "futher of lies?" Is he our king? Then let us revolt, revolt! revolt!! Talk not of ameliorating the effect of his laws. will laugh at the success of his lies when he hears you talk of ameliorating the condition of man, by rail-roads, banks, tariffs, treasuries, acquisitions, commerce, liberty, literature, or prisons or poor-houses, unless your watchwords be revolution and the government of Good.

We will have a revolution!

If he ever laugh he

But no revolution can be sudden, instantaneous; only the end of it is sudden. The end of the blow and not its gathering force and impetus is heard. There will be many in the State disaffected; they will cherish their aching and impatience long in their hearts; one will not trust to utter a whisper lest he be branded rebel and traitor, and death to him and his thoughts ensue. At length he shall see in another's face the marks of sorrow and thoughtfulness; the heart of brother meets brother and they unite, O with what joy !-joy that they may be sorrowful together. Then comes the pledge; then the free and full expression of complaint that all is not well-that government is not right, must not be submitted to, must not last. Their numbers increase, they form a creed, they have their nightly meetings, and their principles and deliberations are not the less perfect or right because they are under strict bonds of secrecy.

Other bands will germinate and grow by a similar process. They will have different locations, different names and creeds; perhaps will be cautious of one another, but with one great wish they will enlarge, diffuse, agitate, until all is ripe and one comprehensive motto shall waive over all their heads-and-the blow is finished.

Numerous are the vicegerents whom the king of evil hath sent to tyranize over us with indolence, hatred and injustice-ambition, sophistry, gold, strife, atheism and penury; and men have been, long suffering until forbearance has ceased to be a virtue. Already we perceive manifold bands whispering their disaffection, proposing different plans, having different names, and sometimes rivalling one another; but all tending to one great end.

Only one voice has yet been heard on the earth, to speak unequivocally. It was accompanied with the trumpet, the thunder, the quaking of the mountain; the thick cloud, the lightning and the smoke as of a furnace. We may hear its tones from the lips of our elder brother. It directs us to the strongholds of our tyrant and instructs us to demolish them. Study the plan proposed for the campaign as it is detailed in the scriptures.Therein ye have the promise of victory from the voice of the spirit of truth. Above the outcries of "bigotry," "imposture," "oppression," "treason" which have been raised to drown it, that voice has sounded melody to the ear that would hear. It has gathered a large band and under its radical motto, its followers have triumphed over treachery and assault. Joyfully we perceive there are now with some distinctness responding to its call, other bands,-your temperance societies, asylums, penitentiaries, forrier associations, trades unions, common schools and your republican institutions; all hastening to demand the total dethronement and overthrow of evil. Will it be claiming too much, if among these bands we class as one of the most perfect in organization, most clear in principles, most rapid in progress and efficient in labours, the Independent Order of Odd-Fellows.

*Here is a Lodge which within the three years of its existence has admitted 238 members; within the past year 56 of these. Its benefits to the living have amounted to $567; its appropriations to funerals $114. Its benefits to brethren for the past year have amounted to $503. It professes an ample fund for the relief of its members and for the widows and orphans

*Genessee Lodge No. 5, Rochester, New York.