The very mass of material at hand makes the task of selecting examples for illustrating some of the objects for which mediæval guilds existed somewhat difficult. I take a few such examples at haphazard. The organisation of these societies was the same as that which has existed in similar associations up to the time of our modern trades unions. A meeting was held at which officers were elected and accounts audited; fines for non-acceptance of office were frequently imposed, as well as for absence from the common meeting. Often members had to declare on oath that they would fulfil their voluntary obligations, and would keep secret the affairs of the society. Persons of ill-repute were not admitted, and members who disgraced the fraternity were expelled. For example, the first guild statutes printed by Mr. Toulmin Smith are those of Garlekhithe, London. They begin: “In worship of God Almighty our Creator and His Mother Saint Mary, and all Saints, and St. James the Apostle, a fraternity is begun by good men in the Church of St. James, at Garlekhith in London, on the day of Saint James, the year of our Lord 1375, for the amendment of their lives and of their souls, and to nourish greater love between the brethren and sisters of the said brotherhood.” Each of them has sworn on the Book to perform the points underwritten.
“First: all those that are, or shall be, in the said brotherhood shall be of good life, condition, and behaviour, and shall love God and Holy Church and their neighbours, as Holy Church commands.” Then, after various provisions as to meetings and payments to be made to the general funds, the statutes order that “if any of the foresaid brethren fall into such distress that he hath nothing, and cannot, on account of old age or sickness, help himself, if he has been in the brotherhood seven years, and during that time has performed all duties, he shall have every week after from the common box fourteen pence (_i.e._ about £1 a week of our money) for the rest of his life, unless he recovers from his distress.”[337] In one form or other this provision for the assistance of needy members is repeated in the statutes of almost every guild. Some provide for help in case of distress coming “through any chance, through fire or water, thieves or sickness, or any other haps.” Some, besides granting this kind of aid, add: “and if so befall that he be young enough to work, and he fall into distress, so that he have nothing of his own to help himself with, then the brethren shall help him, each with a portion as he pleases in the way of charity.”[338] Others furnish loans from the common fund to enable brethren to tide over temporary difficulties: “and if the case falleth that any of the brotherhood have need to borrow a certain sum of silver, he (can) go to the keepers of the box and take what he hath need of, so that the sum be not so large that any one may not be helped as well as another, and that he leave a sufficient pledge, or else find a sufficient security among the brotherhood.”[339] Some, again, make the contributions to poor brethren a personal obligation on the members, such as a farthing a week from each of the brotherhood, unless the distress has been caused by individual folly or waste. Others extend their Christian charity to relieve distress beyond the circle of the brotherhood--that is, of all “whosoever falls into distress, poverty, lameness, blindness, sent by the grace of God to them, even if he be a thief proven, he shall have seven pence a week from the brothers and sisters to assist him in his need.”[340] Some of the guilds in seaside districts provide for help in case of “loss through the sea,” and there is little doubt that in mediæval days the great work carried on by such a body as the Royal Lifeboat Society would have been considered a work of religion, and the fitting object of a religious guild.