need aid.  The Masons, according to their Constitutions, must not receive as a member any man who is not “physically perfect.”  The constitutions of other secret orders exclude all who are diseased or infirm in body, or who have no means of support.  They exclude the blind, the lame, the maimed, the diseased, the destitute, the widow and the orphan, and all who are wretchedly poor or can not support themselves, and they cut off all such persons, together with their own members who “are in arrears,” from the “benefits.”  Yet they talk about the universal brotherhood of men, and claim for themselves the possession of universal benevolence!

4.  Still further:  The relief afforded to members is not to be regarded as a charity.  The amount granted in all cases is the same.  The constitutions of most secret associations that give aid to members provide that three dollars a week shall be given in case of sickness, and thirty dollars in case of death.  The amount given does not correspond to the condition of the recipient.  The rich and the poor fare alike.  The member “in arrears” is not entitled to any aid.  It is only the worthy brother who is entitled to aid, and in order to be a worthy brother a member must punctually pay his “dues.”  Hence, the amount bestowed in case of the sickness or death of a member is to be regarded as a debt.  The “Druids,” in their Constitution, expressly declare that the aid given to sick members is not to be regarded in any other light than as the payment of a debt.  “All money paid by the grove for the relief of sick members shall not be considered as charity, but as the just due of the sick.” (Art. 2, Sec. 7.) Boylston, in his oration, though boasting of the “charities” of Odd-fellowship, declares that they do not wound or insult the pride of the receiver, for the reason “that the relief extended is not of grace, but of right.” (Proceedings of Grand Lodge, 1859, Appendix, p. 6.) Grosch, in his Odd-fellows’ Manual, in justifying equality in dues and in benefits, says:  “He who did not pay an equivalent would feel degraded at receiving benefits—­would feel that they were not his just due, but alms.” (P. 66.) It is, hence, seen that the aid bestowed by secret societies is no more a gift of charity than the dividends of a bank or of a railroad company.  The stockholders are entitled to their share of the profits; so members of secret societies are entitled to a certain share of the funds to which they have contributed.  We say nothing for or against the propriety of this arrangement, in itself considered.  Persons have, perhaps, a right to form themselves into a mutual insurance company, to bargain with one another that they will aid each other in case of sickness or want; that in case of the death of any of the members, their families shall be provided for by the surviving members; that only the members who continue to pay into the common fund a certain sum monthly or quarterly shall receive such aid; that no money shall be paid