Lodge Histories.

were to hold their celebration at Pottstown , as to which Lodge should be the more successful .

The survivors of the Revolution , the local military , the citizens of all classes were invited to attend and join with the Brethren in doing honour to the memory of the illustrious dead . On the day in question a procession was formed , the members of the Lodgo in full regalia ,

preceded by the above named participants , proceeded to

the Old Octoraro Church , where impressive services were held , tho sacred edifice being filled to its utmost capacity . On this accasion an elaborate discourse was preached , if

the same legend is to be believed , by a reverend Brother who had been a Chaplain in the Revolution , but who he was , or what the name , has unfortunately been forgotten .

The memories of the above patriotic event had not yet faded , nor had the Brethren become well settled in their quarters , with all indications pointing towards a prosperous existence of the Lodge , when a state of affairs arose in

the Lodge contrary to what the name of the Lodge ( Unity ) would seem to imply . This was caused by opposite and conflicting interests brought about by a deflection of travel on the Wilmington road .

The success of tho Lancaster turnpike was no sooner assured than a multitude of similar roads were projected in all parts of the State . Among these enterprises was

one intended to connect the Conestoga Valley and the country beyond with Newport , Delaware , by way of I the " Gap , " in Lancaster county . The northern terminus of this projected road was at a point in Sadsbury township ,

Lancaster county , where it intersected with tho Philadelphia and Lancaster ^ turnpike . This was a few miles west of the "States Arms . " Here a large inn was at once built , called the "Rising Sun , " and presided over by Maxwell Kennedy .

A year had scarcel y elapsed since the Lodge was chartered , when Andrew Charles , named in the warrant as Junior Warden , and now Master of the Lodge , petitioned

the Grand Lodge to remove the meeting place of the Lodge room from the " States Arms , " in Sadsbury , to the more pretentious hostelry of the " Rising Sun . " Tradition states that Charles was a resident of Lancaster county .

On this point , however , it has at this late day been impossible to obtain any definite information . The august body , not knowing the situation of affairs , and being imposed npon by the suave and wily Master , granted the petition and the edict of removal was issued under date of 1 st

September 1800 , authorising the change of meeting place to the new hostelry in Lancaster county . There was now less " unity " than ever between the Brethren of Lodge 80 , the majority of whom were residents of Chester county ,

and objected strenuously to the change . The matter was finally brought to the notice of the Grand Master , who after thorough investigation by the power in him vested ,

again returned the Lodge to Chester county , 7 th April 1801 , the location selected being a tavern in Sadsbury township , on the Strasburg road and known as the "Plough and Horses , " called for short "The Plough . "

This house was then kept by James Shannon , who had succeeded ono William Wilken the year previous . ( To be continued . )

Modern Freemasonry As A Social And Moral Reformer.

MODERN FREEMASONRY AS A SOCIAL AND MORAL REFORMER .

A Lecture delivered at ' Freemasons '' Hall , Hull , on Friday Evening , 2 nd March 1888 , by Bro . J . Ramsden Biley , P . M . 887 , Shipley ; Member of Quatuor Goronaii

Lodge , No . 2076 , London ; P . Prov . G . D . G . West Yorkshire , Sfc . 8 fc . ( Continued from page 101 ) . I SHALL now give you a talented woman ' s experience of Masonry as communicated to the Masonic Trowelan

, American Journal in 1868 ., She writes : MASONS , —let mo but once give voice to the thousand unuttered blessings that woman breathes for you , and in mo see the symbol of the gratitude they cannot sp & ak . I care not for the mysteries of Masonry , —in my soul I know is one grand principle , —Charity , svrecb

Charity ! of which the Saviour said : " It is the greatest of all these . " To add another proof that even a cup of water shall not be forgotten , I will unfold the volume of my heart , and road tho record there . I have aeon my childhoud'a dearest idol—one only sister—fading slowl y away from me , going back tu our mother ' o bosom—aud

Modern Freemasonry As A Social And Moral Reformer.

through all tho long years that have intervened , and through all that aro to come , I never can forget a few clusters of grapes , so grateful to her fevered lips , sent in the name of Masonry . The memory of that would have bound me to you had I no other tie . I have heard a father—that I worshipped as men are seldom

worshipped in this world—breathe fervent blessings on the name of Masonry . He taught me to revere and love it as a thing . He was a Mason , and I am proud to be his daughter . Bnt still a deeper chord than this vibrates within my soul . I oau but lightly touch upon it , for my feelings are too deep for utterance .

Suddenly cut off from all support , a widow in a strange land , penniless , with my fatherless childreu clinging to me for succour , dark enough seemed life ' s pathway , till , like inspiration , came the thought of Masonry . It was the " open sesame " to hope and peace . If I were a man , I would bo a Mason . As I am a woman , I can

only do what is allowed me . My daughter shall rise up and call you blessed : and if a mother's teaohiug can avail aught , my son shall grow up worthy to be joined with you . The prayers of a widowed mother shall add one more ray to the lustre of your reward , for God himself said : " Inasmuch as ye havo done it unto oue of the least of these , ye have done it unto me . "

Brethren , this extract tells its own pathetic tale of what Freemasonry is capable ; but I must impress upon you that as a Lodge sinks or rises morally and intellectually will such gratifying experiences diminish or increase . Freemasonry is capable of making us all wiser and better

men—better husbands—bettor fathers and better citizens . There are no good aspirations and no benevolent or charitable tendencies that it does not encourage : hence its capacity to instil into our hearts moral lessons that we must carry home , and in fact feel present in all tho concerns of our daily life . The effect of this must be to diffuse happiness within and around us ; and what can brighten

our own fireside to be compared to the consciousness of having administered to the wants and necessities of a worthy but unfortunate Brother , or dried the tears of his widow or orphans ?

Freemasonry is capable of bringing men into closer communication with their Creator . In the Lodge , wherever ho may be , a Mason is forcibly reminded , without being told , of the Omniscience of God .

However indifferent a man may have been to the ordinary approaches of religious influence , he will there feel , in tho presence of the All-seeing Eye , due reverence for that strict , impartial justice with which he , equally with the Prince on

the dais , will some day be judged . No man can do otherwise than benefit by such lessons , and as already explained I have known even Atheists profit by them ? Besides our duty to God , inculcated in various ways , which must affect the life and character of each individual

member—socially Freemasonry teaches us to lovo ono another—not alone as Masons , not even as blood relations , both of which are instinctive ; but as members of one great family , partakers of the same nature and sharers in the same hope . Morally , it points out to us the way to live , and what is

often regarded by men as a more difficult task to learn ;—how to die . I hold that Masonry is capable of teaching ns these three things , which contain the essence of all moral and social aspirations and the fundamental basis of a universal Brotherhood of Man .

Iu conclusion , though I disagree with those who havo little faith in the present mixed condition of the Fraternity , contending that our Order should be only open to the higher classes of society ; yet I think we aro popularising

it too much , and are too neglectful of its original intentions . The capability of Freemasonry as a moral and social reformer is confined by the introduction into our Lodges of men incapable of seeing its higher purposes , or

studying its objects ; those who accept it as it appears to the ^ u * limited understanding , without conception of its real meaning , and do not care to advance beyond the getting up of such ritual as is requisite in order to fill the offices

open to them to their own satisfaction . It is really in the cultivation of the mind , the more general exercise of thought , and the development of the intellect that we must look for our increasing power and

usefulness as a society in the future . Unfortunately the vast field afforded by the Mystic Art in this direction seems still to be comparatively unknown , although of late years there are most satisfactory signs of improvement . If every

brother of average ability and education could be persuaded to try , he would be surprised at the success which would attend his efforts to progress , and how marvellously

fascinating are the flowery meads of Masonic study . There is ample room too for originality in our Masonic literature , so that the most brilliant intellect need not despair of tho rowarda of labour and research .