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Book. I. The Excellency Of Masonry.
Section. 1.
Reflections on the symmetry and proportion in
the works of Nature and on the harmony and affection among the various
species of Beings.
Whosoever attentively observes the
objects which surround him, will find abundant reason to admire the works
of Nature and to adore the Being, who directs such astonishing operations,
he will be convinced, that infinite wisdom could alone design and infinite
power complete, such amazing works. Were a man placed in a beautiful
garden, would not his mind be affected with exquisite delight on a calm
survey of its rich collections? Would not the groves, the grottos, the
artful wilds, the flowery parterres, the opening vistas, the lofty
cascades, the winding streams, the whole variegated scene, awaken his
sensibility and inspire his soul with the most exalted ideas? When he
observed the delicate order, the nice symmetry and beautiful disposition
of every part, seemingly complete in itself, yet reflecting new beauties
on the other and all contributing to make one perfect whole, would not his
mind be agitated with the most agreeable sensations and would not the view
of the delightful scene naturally lead him to admire and venerate the
happy genius who contrived it?
If the productions of art so forcibly impress the
mind with admiration, with how much greater astonishment and reverence
must we behold the operations of Nature, which presents to view unbounded
scenes of utility and delight, in which divine wisdom is most strikingly
conspicuous? These scenes are, indeed, too expanded for the
narrow capacity of man to comprehend, yet whoever contemplates the general
system must naturally, from the uniformity of the plan, be directed to the
original source, the Supreme Governor of the world, the one perfect and
unsullied beauty!
Beside all the pleasing prospects that everywhere
surround us and with which our senses are every moment gratified, beside
the symmetry, good order and proportion, which appear in all the works of
creation, something further attracts the reflecting mind and draws its
attention nearer to the Divinity, the universal harmony and affection
among the different species of beings of every rank and denomination. These are the cements of the rational world and by these alone it
subsists. When they cease, nature must be dissolved and man, the image of
his Maker and the chief of his works, be overwhelmed in the general chaos.
In the whole order of beings, from the seraph, which
adores and burns, down to the meanest insect, all, according to their rank
in the scale of existence, have, more or less, implanted in them the
principle of association with others of the same species. Even
the most inconsiderable animals are formed into different ranks and
societies, for mutual benefit and protection. Need we name the careful
ant, or the industrious bee, insects which the wisest of all mankind has
recommended as patterns of unwearied industry and prudent foresight? When
we extend our ideas, we shall find that the innate principle of friendship
increases in proportion to the extension of our intellectual facultiesand
the only criterion by which a judgment can be formed, respecting the
superiority of one part of the animal creation above an other, is, by
observing the degrees of kindness and good-nature in which it excels. Such
are the general principles which pervade
the whole system of creation. How forcibly, then, must
such lessons predominate in our assemblies, where civilization and virtue
are most zealously cherished, under the sanction of science and the arts?
Section. 2.
The Advantages resulting from Friendship.
No subject can more properly engage the attention,
than the benevolent dispositions, which indulgent Nature has bestowed upon
the rational species. These are replete with the happiest effects and
afford to the mind most agreeable reflections. The
breast which is inspired with tender feelings is naturally prompted to a
reciprocal intercourse of kind and generous actions.
As human nature rises in the scale of beings, the social affections
likewise arise. Where friendship is unknown, jealousy and
suspicion prevail. But where that virtue is the cement, true happiness
subsists. In every breast there is a propensity to friendly acts, which,
being exerted to effect, sweetens every temporal enjoyment and although it
does not remove the disquietudes, it tends at least to allay the
calamities of life.
Friendship is traced through the circle of private connexions to the
grand system of universal benevolence,
which no limits can circumscribe, as its influence extends to every branch
of the human race. Actuated by this sentiment, each individual connects
his happiness with the happiness of his neighbour and a fixed and
permanent union is established among men.
Nevertheless, though friendship,
considered as the source of universal benevolence, be unlimited, it exerts
its influence more or less powerfully, as the objects it favours are
nearer or more remote. Hence the love of friends and of country takes the
lead in our affections and gives rise to that true patriotism which fires
the soul with the most generous flame, creates the best and most
disinterested virtue and inspires that public spirit and heroic ardour,
which enable us to support a good cause and risk our lives in its defence.
This commendable virtue crowns the lover of
his country with unfading laurels, gives a lustre to his actions and
consecrates his name to latest ages.
The warrior's glory may consist in murder and the rude ravage of the
desolating sword, but the blood of thousands will not stain the hands of
his country's friend. His virtues are open and of the noblest kind.
Conscious integrity supports him against the arm of powerand should he
bleed by tyrant hands, he gloriously dies a martyr in the cause of liberty
and leaves to posterity an everlasting monument of the greatness of his
soul.
Though friendship appears divine when employed
in preserving the liberties of our country, it shines with equal splendour
in more tranquil scenes.
Before it rises into the noble flame of patriotism, aiming destruction at
the heads of tyrants, thundering for liberty and courting danger in
defence of rights, we behold it calm and moderate, burning with an even
glow, improving the soft hours of peace and heightening the relish for
virtue. In those happy moments, contracts are formed, societies are instituted
and the vacant hours of life are employed in the cultivation of social and
polished manners. On this general plan the universality of our system is
established. Were friendship confined to the spot of our
nativity, its operation would be partial and imply a kind of enmity to
other nations. Where the interests of one country interfere with those of
another, Nature dictates an adherence to the welfare of our own immediate
connexions, but such interference apart, the true Mason is a
citizen of the world and his philanthropy extends to all the human race.
Uninfluenced by local prejudices, he knows no preference in virtue but
according to its degree, from whatever country or clime it may spring.
Section.3.
Origin of Masonry and its general Advantages.
From the commencement of the world, we may
trace the foundation of Masonry. Ever since symmetry began and harmony
displayed her charms, our Order has had a being. During many ages and in
many different countries, it has flourished. No art, no science preceded
it.
In the dark periods of antiquity, when literature was in a low state and
the rude manners of our forefathers withheld from them, that knowledge we
now so amply share, Masonry diffused its influence. This science
unveiled, arts arose, civilization took place and the progress of
knowledge and philosophy gradually dispelled the gloom of ignorance and
barbarism. Government being settled, authority was given to laws and the
assemblies of the Fraternity acquired the patronage of the great and the
good, while the tenets of the profession diffused unbounded philanthropy.
Abstracting from the pure pleasures, which arise from
friendship so wisely constituted as that which subsists among Masons and
which it is scarcely possible, that any circumstance or occurrence can
erase. Masonry is a science confined to no particular country, but extends
over the whole terrestrial globe. Wherever arts flourish, there it
flourishes too. Add to this, that by secret and inviolable signs,
carefully preserved among the Fraternity, it becomes a universal language.
Hence many advantages are gained, the distant Chinese, the wild Arab and
the American savage, will embrace a brother Briton and know, that besides
the common ties of humanity, there is still a stronger obligation to
induce him to kind and friendly offices. The spirit of the fulminating priest will be tamed
and a moral brother, though of a different persuasion, engage his esteem, for mutual toleration in religious opinions is one of the most
distinguishing and valuable characteristics of the Craft.
As all religions teach morality, if a brother be found to act the part of
a truly honest man, his private speculative opinions are left to God and
himself. Thus, through the influence of Masonry, which is reconcilable to the
best policy, all those disputes which embitter life and sour the tempers
of men, are avoided, while the common good, the general object, is
zealously pursued. From
this view of our system, its utility must be sufficiently obvious. The universal principles of the art unite, in one indissoluble bond of
affection, men of the most opposite tenets, of the most distant countries
and of the most contradictory opinions, so that in every nation a Mason
may find a friend and in every climate a home. Such is the nature of our
institution, that in the lodge, which is confined to no particular spot,
union is cemented by sincere attachment and pleasure reciprocally
communicated in the cheerful observance of every obliging office. Virtue,
the grand object in view, luminous as the meridian sun, shines refulgent
on the mind, enlivens the heart and heightens cool approbation into warm
sympathy and cordial attention.
Section. 4.
Masonry considered under two Denominations.
Masonry passes under two denominations, operative and speculative. By the former, we allude to a proper
application of the useful rules of architecture, whence a structure
derives figure, strength and beauty and whence result a due proportion and
a just correspondence in all its parts. By the latter, we
learn to govern the passions, act upon the square, keep a tongue of good
report, maintain secrecy and practise charity. Speculative
Masonry is so far interwoven with religion, as
to lay us under the strongest obligations to pay that rational homage to
the Deity, which at once constitutes our duty and our happiness. It leads
the contemplative to view with reverence and admiration the glorious works
of creation and inspires them with the most exalted ideas of the
perfections of the Divine Creator. Operative Masonry furnishes us with dwellings
and convenient shelter from the inclemencies of seasons and whilst it
displays the effects of human wisdom, as well in the choice as in the
arrangement of the materials of which an edifice is composed, it
demonstrates, that a fund of science and industry is implanted in man, for
the best, most salutary and beneficent purposes.
The lapse of time, the ruthless hand of ignorance and
the devastations of war, have laid waste and destroyed many valuable
monuments of antiquity, on which the utmost exertions of human genius have
been employed. Even the temple of Solomon, so spacious and
magnificent and constructed by so many celebrated artists, escaped not the
unsparing ravages of barbarous force. Freemasonry, notwithstanding, has
still survived. The attentive ear receives the sound from the instructive
tongue and the sacred mysteries are safely lodged in the repository of
faithful breasts. Tools and implements of architecture, symbols the
most expressive are selected by the Fraternity, to imprint on the memory
serious and solemn truths and thus the excellent tenets of the institution
are transmitted, unimpaired, under circumstances precarious and even
adverse, through a succession of ages.
Section. 5. The
Government of the Fraternity.
The mode of government observed by the Fraternity
will give the best idea of the nature and design of the Masonic
institution. Three classes are established among Masons, under different
appellations. The privileges of each class are distinct and particular
means are adopted to preserve those privileges to the just and meritorious. Honour and probity are recommendations to the first class, in which
the practice of virtue is enforced and the duties of morality are
inculcated, while the mind is prepared for a regular progress in the
principles of knowledge and philosophy. Diligence, assiduity and
application, are qualifications for the second class, in which is given an
accurate elucidation of science, both in theory and practice. Here human
reason is cultivated, by a due exertion of the intellectual powers and
faculties nice and difficult theories are explained, new discoveries are
produced and those already known
beautifully embellished. The third class is
restricted to a selected few, whom truth and fidelity have distinguished,
whom years and experience have improved and whom merit and abilities have
entitled to, preferment. With them the ancient landmarks of the Order are
preservedand from them we learn the necessary instructive lessons which
dignify the art and qualify the professors to illustrate its excellence
and utility. Such is the established plan of the masonic system.
By this judicious arrangement, true friendship is cultivated among
different ranks of men, hospitality promoted, industry rewarded and
ingenuity encouraged.
Section. 6. Reasons why the Secrets of Masonry
ought not to be Publicly Expose and the Importance of those Secrets
demonstrated.
If the secrets of Masonry are replete with such
advantage to mankind, it may be asked, why are they not divulged for the
general good? To this it may be answered, were the privileges of Masonry
to be indiscriminately dispensed, the purposes of the institution would
not only be subverted, but our secrets, being familiar, like other
important matters, would lose their value and sink into disregard.
It is a weakness in human nature, that men are
generally more charmed with novelty than with the intrinsic value of
things. Innumerable testimonies might be adduced to confirm this truth. Do
we not find that the most wonderful operations of the Divine Artificer,
however beautiful, magnificent and useful, are overlooked, because common
and familiar? The sun rises and sets, the sea flows and reflows, rivers
glide along their channels, trees and plants vegetate, men and beasts act,
yet these being perpetually open to view, pass unnoticed. The most
astonishing productions of Nature, on the same account, escape observation
and excite no emotion, either in admiration of the great Cause, or of
gratitude for the blessing conferred. Even Virtue herself is not exempted
from this unhappy bias in the human frame. Novelty influences all our
actions and determinations. What is new, or difficult in the acquisition,
however trifling or insignificant, readily captivates the imagination and
ensures a temporary admiration, while what is familiar, or easily
attained, however noble or eminent, is sure to be disregarded by the giddy
and the unthinking.
Did the essence of Masonry consist in the knowledge
of particular secrets, or peculiar forms? It might be alleged that our
amusements were trifling and superficial. But this is not the case, they
are only the keys to our treasure and having their use, are preserved,
while, from the recollection of the lessons which they inculcate, the well
informed Mason derives instruction, he draws them to a near inspection,
views them through a proper medium, adverts to the circumstances, which
gave them rise and dwells upon the tenets they convey. Finding them
replete with useful information, he prizes them as sacred and being
convinced of their propriety, estimates their value by their utility.
Many are deluded by the vague supposition that
our mysteries are merely nominal, that the practices established amongst
us are frivolous and that our ceremonies may be adopted or waived at
pleasure. On this false basis we find too many of the brethren hurrying
through all the degrees of the Order, without adverting to the propriety
of one step they pursue, or possessing a single qualification to entitle
them to advancement. Passing through the usual formalities, they consider
themselves entitled to rank as masters of the art, solicit and accept
offices and even assume the government of the lodge, equally unacquainted
with the rules of the institution, that they pretend to support, or the
nature of the trust which they are bound to perform. The consequence is
obvious, anarchy and confusion ensue and the substance is lost in the
shadow. Hence, men who are eminent for ability, rank and fortune
frequently view the honours of Masonry with indifference and when their
patronage is solicited, either accept offices with reluctance, or reject
them with disdain.
Masonry has long laboured under these disadvantages
and every zealous friend to the Order must earnestly wish for a correction
of the abuse. Of late years it must be acknowledged, our assemblies are in
general better regulated, of which the good effects are sufficiently
displayed in the judicious selection of our members and the more proper
observance of our general regulations. Were the brethren who preside at
our meetings to be properly instructed previous to their appointment and
regularly apprised of the importance of the offices, they are chosen to
support, a general reformation would speedily take place. This conduct
would establish the propriety of our government and lead men to
acknowledge that our honours were not undeservedly conferred. The ancient
consequence of the Order would be restored and the reputation of the
Society preserved. Till genuine merit shall distinguish our claim to the
honours of Masonry and regularity of deportment display the influence and
utility of our rules, the world in general will not be led to reconcile
our proceedings with the tenets of the profession.
Section. 7. Few Societies exempted from censure. Irregularities of
Masons no Argument against the Institution.
Among the various societies of men, few, if any, are
wholly exempted from censure. Friendship, however valuable in itself and
however universal may be its pretensions, has seldom operated so
powerfully in general associations as to promote that sincere attachment
to the welfare and prosperity of each other which is necessary to
constitute true happiness. This may be ascribed to sundry causes, but to
none with more propriety than to the reprehensible motives
which too frequently lead men to a participation of social
entertainments. If to pass an idle hour, to oblige a friend, or probably
to gratify an irregular indulgence, be the only inducement to mix in
company, is it surprising that the important duties of society should be
neglected and that in the quick circulation of the cheerful glass the
noblest faculties should he sometimes buried in the cup of ebriety?
It is an obvious truth, that the privileges of
Masonry have long been prostituted for unworthy considerations and hence
their good effects have been less conspicuous. Many have enrolled their
names in our records for the mere purposes of conviviality without
inquiring into the nature of the particular engagements to which they are
subjected by becoming Masons. Several have been prompted by motives of
interest and many introduced to gratify an idle curiosity, or to please as
jolly companions.
A general odium, or at least a careless indifference, must be the result
of such conduct. But the evil stops not here. Persons of this description,
ignorant of the true nature of the institution, probably without any real
defect in their own morals, are induced to recommend others of the same
cast to join the society for the same purpose. Hence, the true knowledge
of the art decreases with the increase of its members and the most
valuable part of the institution is turned into ridicule, while the
dissipations of luxury and intemperance bury in oblivion principles, which
might have dignified the most exalted characters.
When we consider the variety of members of which the
society of Masons is composed and the small number, who are really
conversant with the tenets of the institution, we need not wonder that few
should be distinguished for exemplary lives. From
persons who are precipitately introduced into the mysteries of the art,
without the requisite qualifications, it cannot be expected that much
regard will be paid to the observance of duties which they perceive to be
openly violated by their own initiation and it is an incontrovertible
truth, that, such is the unhappy bias in the disposition of some men,
though the fairest and best ideas were imprinted on the mind, they are so
careless of their own reputation as to disregard the most instructive
lessons.
We have reason to regret, that even persons, who are distinguished for a
knowledge in the art, are too frequently induced to violate the rules, a
pretended conformity to which may have gained them applause. The hypocrisy, however, is speedily unveiled, no sooner are they
liberated from the trammels, as they conceive, of a regular and virtuous
deportment, in the temporary government of the lodge, than, by abusing the
innocent and cheerful repast, they become slaves to vice and intemperance
and not only disgrace themselves, but reflect dishonour on the Fraternity.
By such indiscretions the best of institutions is brought into contempt
and the more deserving part of the community justly conceives a prejudice
against the society, of which it is difficult afterwards to do away the
impression.
But if some do transgress, no wise man will
thence argue against the institution, or condemn the whole Fraternity for
the errors of a few misguided individuals. Were the wicked lives of men
admitted as an argument against the religion, which they profess, the
wisest and most judicious establishments might be exposed to censure. It
may be averred in favour of Masonry, that whatever imperfections are found
among its professors, the institution countenances no deviation from the
rules of right reason. Those who violate the laws, or infringe on good
order, are kindly admonished by secret monitors, when these means have not
the intended effect, public reprehension becomes necessary and at last, when every mild endeavour to effect a reformation in their
conduct is of no avail, they are expelled from the lodge, as unfit members
of the society.
Vain, therefore, is each idle surmise against the
plan of our government, while the laws of the Craft are properly
supported, they will be proof against every attack. Men are not aware,
that by decrying any laudable institution, they derogate from the dignity
of human nature itself and from that good order and wise disposition of
things, which the almighty Author of the world has framed for the
government of mankind and established as the basis of the moral system.
Friendship and social delights can never be the object of reproach, nor
can that wisdom, which hoary Time has sanctified, be a subject for
ridicule. Whoever
attempts to censure what he does not comprehend, degrades himself and the
generous heart will pity the mistakes of such ignorant presumption.
Section. 8. Charity
the distinguishing Characteristic of Masons. Charity is the chief of all
the social virtues and the distinguishing characteristic of Masons.
Charity is the chief
of every social virtue and the distinguishing characteristic of Masons.
This virtue includes a supreme degree of love to the great Creator and
Governor of the universe and an unlimited affection to the beings of his
creation, of all characters and of every denomination. This last duty is
forcibly inculcated by the example of the Deity himself, who liberally
dispenses his beneficence to unnumbered worlds. It is not particularly our
province to enter into a disquisition of every branch of this amiable
virtue, we shall, therefore, only briefly state the happy effects of a
benevolent disposition toward mankind and show, that charity exerted on
proper objects, is the greatest pleasure man can possibly enjoy. The
bounds of the greatest nation, or the most extensive empire, cannot
circumscribe the generosity of a liberal mind. Men, in whatever situation
they are placed, are still, in a great measure, the same. They are exposed
to similar dangers and misfortunes. They have not wisdom to foresee, or
power to prevent, the evils incident to human nature. They hang, as it
were, in a perpetual suspense between hope and fear, sickness and health,
plenty and want. A mutual chain of dependence subsists throughout the
animal creation. The whole human species are, therefore, proper objects
for the exercise of charity. Beings who partake of one common nature ought
to be actuated by the same motives and interests. Hence, to soothe the
unhappy, by sympathizing with their misfortunes and to restore peace and
tranquility to agitated spirits, constitute the general and great ends of
the masonic system. This humane, this generous disposition, fires the
breast with manly feelings and enlivens that spirit of compassion which is
the glory of the human frame and which not only rivals, but outshines
every other pleasure that the mind is capable of enjoying.
All human passions, when directed by the superior
principle of reason, tend to promote some useful purpose, but compassion
toward proper objects is the most beneficial of all the affections and
excites more lasting degrees of happiness, as it extends to greater
numbers and alleviates the infirmities and evils which are incident to
human existence. Possessed of this amiable, this godlike
disposition, Masons are shocked at misery under every form and appearance.
When they behold an object pining under the miseries of a distressed body
or mind, the healing accents which flow from the tongue mitigate the pain
of the unhappy sufferer and make even adversity, in its dismal state, look
gay. When pity is excited, they assuage grief and cheerfully relieve
distress. If a brother be in want, every heart is moved, when he is
hungry, we feed him, when he is naked, we clothe him, when he is in
trouble, we fly to his relief. Thus we confirm the propriety of the title
we bear and convince the world at large, that BROTHER, among Masons, is
more than the name.
Section. 9. The discernment
displayed by Masons in the choice of objects of charity.
The most inveterate enemies of Masonry must
acknowledge, that no society is more remarkable for the practice of
charity, or any association of men more famed for disinterested
liberality. It cannot be said, that Masons indulge in convivial mirth, while the
poor and needy pine for relief. Our charitable establishments and
quarterly contributions, exclusive of private subscriptions, to relieve
distress, prove that we are ready, with cheerfulness, in proportion to our
circumstances, to alleviate the misfortunes of our fellow-creatures.
Considering, however, the variety of objects, whose distress the dictates
of Nature as well as the ties of Masonry incline us to relieve, we find it
necessary sometimes to inquire into the cause of misfortune, lest a
misconceived tenderness of disposition, or an impolitic generosity of
heart, might prevent us from making a proper distinction in the choice of
objects.
Though our ears are always open to the distresses of the deserving poor,
yet charity is not to be dispensed with a profuse liberality on impostors.
The parents of a numerous offspring, who, through age, sickness,
infirmity, or any unforeseen accident in life, may be reduced to want,
particularly claim our attention and seldom fail to experience the happy
effects of our friendly associations. To such objects, whose situation is
more easy to be conceived than expressed, we are induced liberally to
extend relief. Hence
we give convincing proofs of wisdom and discernment, for though our
benevolence, like our laws, be unlimited, yet our hearts glow principally
with affection toward the deserving part of mankind. From this view of the
advantages which result from the practice and profession of Masonry, every
candid and impartial mind must acknowledge its utility and importance to
the state and surely, if the picture here drawn be just, it must be no
trifling acquisition to any government, to have under its jurisdiction a
society of men, who are not only true patriots and loyal subjects, but the
patrons of science and the friends of mankind.
Section. 10. Friendly admonitions.
As useful knowledge is the great object of our
desire, let us diligently apply to the practice of the art and steadily
adhere to the principles, which it inculcates. Let
not the difficulties that we have to encounter check our progress, or damp
our zeal, but let us recollect, that the ways of wisdom are beautiful and
lead to pleasure. Knowledge is attained by degrees and cannot everywhere
be found. Wisdom seeks the secret shade, the lonely cell, designed for
contemplation. There enthroned she sits, delivering her sacred oracles.
There let us seek her and pursue the real bliss. Though the passage be
difficult, the farther we trace it the easier it will become.
Union and harmony constitute the essence of
Freemasonry, while we enlist under that banner, the society must flourish
and private animosities give place to peace and good fellowship. Uniting
in one design, let it be our aim to be happy ourselves and contribute to
the happiness of others. Let us mark our superiority and distinction among
men, by the sincerity of our profession as Masons, let us cultivate the
moral virtues and improve in all that is good and amiable, let the Genius
of Masonry preside over our conduct and under her sway, let us perform our
part with becoming dignity, let us preserve an elevation of understanding,
a politeness of manner and an evenness of temper, let our recreations be
innocent and pursued with moderation and never let irregular indulgences
lead to the subversion of our system, by impairing our faculties, or
exposing our character to derision. In conformity to our precepts, as
patterns worthy of imitation, let the respectability of our character be
supported by the regularity of our conduct and the uniformity of our
deportment, then as citizens of the world and friends to every clime, we
shall be living examples of virtue and benevolence, equally zealous to
merit, as to obtain universal approbation.
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