including an Illustration of the Lectures; a particular Description of the ancient

Ceremonies; and the Charges used in the different Degrees.

by

William Preston

1795

Masonry is an art useful and extensive. In every art there is a mystery, which

requires a progress of study and application to arrive at any degree of perfection.

Without much instruction, and more exercise, no man can be skillful in any art; in

like manner, without an assiduous application to the carious subjects treated in

the different lectures of masonry, no person can be sufficiently acquainted with

its true value.

From this remark it must not be inferred, that person who labor under the

disadvantage of a confined education, or whose sphere of life requires assiduous

attention to business or useful employment, are to be discouraged in the

endeavors to gain a knowledge of masonry. To qualify an individual to enjoy the

benefits of the society at large, or to partake of its privileges, it is not absolutely

necessary that he should be acquainted with all the intricate parts of the science.

These are only intended for persons who may have leisure and opportunity to

indulge such pursuits.

Some men may be more able than others, some more eminent, some more

useful, but all, in their different spheres, may prove advantageous to the

community; and our necessities, as well as our consciences, bind us to love one

another. To those, however, whose early years have been dedicated to literary

pursuits, or whose circumstances and situation in life render them independent,

the offices of a Lodge ought to be principally restricted. The industrious

tradesman proves himself a valuable member of society, and worthy of every

honor that we can confer; but the nature of every man's profession will not admit

of that leisure which is necessary to qualify him to become an expert Mason, so

as to discharge the official duties of a lodge with propriety. And it must be

admitted that those who accept offices and exercise authority in a Lodge, ought

to be men of superior prudence and genteel address, with all the advantages of a

tranquil, well cultivated mind, and retentive memory. All men are not blessed

with the same powers, nor have all men the same talents; all men, therefore, are

not equally qualified to govern. But he who wishes to teach, must submit to

learn; and no one is qualified to support the the higher offices of a Lodge, until he

has previously discharged the duties of those which are subordinate, which

require time and experience. All men may rise by graduation, and merit and

industry are the first steps to preferment. Masonry is widely calculated to suit

different ranks and degrees, as every one, according to his station and ability,

may be employed, and class with his equal in every station. Founded upon the

most, generous principles, no disquietude appears among professor of the art;

each class is happy in its particular association, and when the whole meet in

general convention, arrogance and presumption appear not on the one hand, or

diffidence and inability on the other; but all unite in the same plan, to promote

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that endearing happiness which constitutes the essence of civil society.

In regular assemblies of men, convened for wise and useful purposes, the

commencement and conclusion of business are accompanied with some form. In

every country of the world the practice prevails, and is deemed essential. From

the most remote periods of antiquity it is traced, and the refined improvements of

modern items have not abolished it.

Ceremonies, simply considered, are little more than visionary delusions; but their

effects are sometimes important. - When they impress awe and reverence on the

mind, and engage attention, by external attraction, to solemn rites, they are

interesting objects. There purposes are effected when judicious ceremonies are

regularly conducted an properly arranged. On this ground they have received the

sanction of the wisest of men in all ages, and consequently could not escape the

notice of Masons. TO begin well, is the most likely means to end well: and it is

justly remarked, that when order and method are neglected at the beginning,

they will be seldom found to take place at the end.

The ceremony of opening and closing a Lodge with solemnity and decorum is

there universally adopted among masons; and though the mode in some lodges

may vary, still an uniformity in the general practice prevails in every lodge; and

the variation (if any) is solely occasioned by a want of method, which a little

application might easily remove.

To conduct this ceremony with propriety, ought to be the peculiar study of every

Mason; especially of those who have the honor to rule in our assemblies. To

persons thus dignified, every eye is directed for propriety of conduct and

behavior; and from them, other brethren, less informed, will naturally expect to

derive example worthy of imitation.

From a share in this ceremony no mason is exempted. It is a general concern, in

which all must assist. This is the first request of the Master, and the prelude to

business. no sooner has it been signified, than every officer repairs to his station,

and the brethren rank according to their degrees. The intent of the meeting

becomes the object of attention, and the mind is insensibly drawn from those

indiscriminate subjects of conversation which are apt to intrude on our less

serious moments.

Our care is first directed to the external avenues of the lodge, and the proper

officers whose province it is to discharge that duty, execute the trust with fidelity.

By certain mystic forms. of no recent date, they intimate that we may safely

proceed. To detect impostors among ourselves, an adherence to order in the

character of masons ensues, and the lodge is opened or closed in solemn form.

At opening the lodge two purposes are effected; the Master is reminded of the

dignity of his character, the brethren of the homage and veneration due from

them in the sundry stations. These are not the only advantages resulting from

due observance of the ceremony; a reverential awe for the Deity is inculcated,

and the eye fixed on that object from whose radiant beams light only can be

derived. Hence in this ceremony we are taught to adore God of Heaven, and to

supplicate his protection on our well-meant endeavours. Thus the Master

assumes his government in due form, and under him his Wardens; who accept

their trust, after the customary salutations, as disciples of one general patron.

After which the brethren, with one accord, unite in duty and respect, and the

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ceremony concludes.

At closing the lodge, a similar form takes place. here the less important duties of

masonry are not passed over unobserved. the necessary degree of subordination,

which takes place in the government of a lodge is peculiarly marked, while the

proper tribute of gratitude is offered up to the beneficent Author of life and his

blessing invoked, and extended to the whole fraternity. Each brother faithfully

locks up the treasure which he has acquired in his own repository, and , pleased

with his reward, retires, to enjoy, and disseminate, among the private circle of

his friends, the fruits of his labor and industry in the lodge.

There are faint outlines of a ceremony which universally prevails among masons

in every county, and distinguishes all their meetings . Hence it is arranged as a

general section in every degree, and takes the lead in all our illustrations.

May the favour of Heaven be upon this meeting and as it is happily begun, may it

be conducted with order, and closed with harmony.

May the blessing of Heaven rest upon us, and all regular masons! May brotherly

love prevail, and every moral and social virtue cement us!

A rehearsal of the Ancient Charges properly succeed the opining and precede the

closing of a lodge. This was the constant practice of our ancient brethren and

ought never to be neglected in our regular assemblies. A recapitulation of our

duty cannot be disagreeable to those who are aquatinted with it; and to those to

whom it is not known, should any such be, it must be highly proper to

recommend it.

(to be rehearsed at opening the Lodge)

On the Management of the Craft in working.

Masons employ themselves diligently in their sundry vocations, live creditably,

and conform with cheerfulness to the government of the county in which they

reside.

The most expert craftsman is chosen or appointed Master of the work, and is duly

honored in that character by those over whom he presides.

The Master, knowing himself qualified, undertakes the government of the lodge,

and truly dispenses his rewards, according to merit.

A craftsman who is appointed Warden of the work under the Master, is true to the

Master and fellows, carefully oversees the work, and the brethren obey him.

The Master, Wardens and brethren are just and faithful, and carefully finish the

work they begin, whether it be in the first or second degree; but never put that

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work to the first, which has been appropriated to the second degree.

Neither envy nor censure is discovered among masons. No brother is supplanted,

or put out of his work, if he is capable to finish it; for he who is not perfectly

skilled in the original design, can never with equal advantage to the Master finish

the work begun by another.

All employed in Masonry meekly receive their reward, and use no disabling name.

Brother or Fellow are the appellations they bestow on each other. they behave

courteously within and without the lodge, and never desert the Master till the

work is finished.

(To be rehearsed at opening the Lodge)

You are to salute one another in a courteous manner, agreeably to the forms

established among masons, you are freely to give such mutual instructions as

shall be thought, necessary or expedient, not being overseen or overhead,

without encroaching upon each other, derogating from that respect which is due

to a gentleman were he not a mason; for thought as mason we rank as brethren

on a level, yet masonry deprives no man of the honor due to his rank or

character, but rather adds to his honor, especially if he has deserved well of the

fraternity, who always render honor to whom it is due, and avoid ill-manners.

No private committees are to be allowed, or separate conversations encouraged;

the Master or Wardens are not to be interrupted, or any brother who is speaking

to the Master; but a due respect pair to the Master, and presiding officers.

These laws are to be strictly enforced, that harmony may be preserved, and the

business of the lodge carried on with order and regularity.

(To be rehearsed at closing the Lodge)

When the Lodge is closed, you are to enjoy yourselves with innocent mirth and

carefully to avoid excess. You are not to compel any brother to act contrary to his

inclination, or to give offence by word or deed, but enjoy a free and easy

conversation. You are to avoid immoral and obscene discourse, and at all time

support with propriety the dignity of you character.

You are to be cautious in your words and carriage, that the most penetrating

stranger may not discover, or find, what is not proper to be intimated; and if

necessary, you are to wave a discourse, and manage it prudently, for the honor

of the fraternity.

At home. and in your several neighborhoods, you are to behave as wise and

moral men. You are never to communicate to your families, friends or

acquaintances, the private transactions of our different assemblies; but upon

every occasion to consult your honor, and the reputation of the fraternity at

large.

You are to study the preservation of health, by avoiding irregularity and

intemperance, that your families may not be neglected and injured your selves

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disabled from attending to you necessary employments in life.

If a stranger apply in the character of a Mason, you are cautiously to examine

him in such a method as prudence may direct, and agreeably to the forms

established among masons; that you may not be imposed upon by an ignorant

false pretender, whom you are to reject with contempt, and beware of giving him

any secret hints of knowledge. But if you discover him to be a true and genuine

brother, you are to respect him; if he be in want, you are without prejudice to

relieve him, or direct him how he may be relieved; you are to employ him, or

recommend him to employment: however, you are never charged to do beyond

you ability only to prefer a poor mason, who is a good man and true, before any

other person in the same circumstances.

Finally; These rules you are always to observe and enforce, and also the duties

which have been communicated in the lecture; cultivating brotherly love, the

foundation and capstone, the cement and glory of this ancient fraternity;

avoiding, upon every occasion, wrangling and quarrelling, slandering and

backbiting; not permitting others to slander honest brethren, but defending their

characters, and doing them good offices, as far as may be consistent with your

honor and safety, but no farther. Hence all may see the benign influence of

masonry, as all true masons have done from the beginning of the world, and will

do to the end of time.

Having illustrated the ceremony of opening and closing a Lodge, and inserted the

Charges and Prayers usually rehearsed in our regular assemblies on those

occasions, we shall now enter on a disquisition of the different Sections of the

Lectures appropriated to the three Degrees of Masonry, giving a brief summary of

the whole, and annexing to every Remark the particulars to which the Section

alludes. By these means the industrious mason will be better instructed in the

regular arrangement of the Sections in each Lecture , and be enabled with more

cease to acquire a knowledge of the Art.

The First Lecture is divided into Sections and each Section into Clauses. In this

Lecture virtue is painted in the most beautiful colors, and the duties of morality

are strictly enforced. In it we are taught such useful lessons as prepare the mind

for a regular advancement in the principles of knowledge and philosophy, and

these are imprinted on the memory by lively and sensible images, to influence

our conduct in the proper discharge of the duties of social life.

The First Section of the Lecture is suited to all capacities, and ought to be known

by every person who wishes to rank as a mason. It consists of general heads,

which, though short and simple carry weight with them. they not only serve as

marks of distinction, but communicate useful and interesting knowledge when

they are duly investigated. They qualify us to try and examine the rights of

others to our privileges, while they prove ourselves; and as they induce us to

inquire more minutely into other particulars of greater importance, they serve as

an introduction to subjects which are more amply explained in the following

Sections.

As we can annex to these remark no other explanation consistent with the rules

of masonry. we must refer the more inquisitive to our regular assembles for

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further instruction.

The Second Section makes us acquainted with the peculiar forms and ceremonies

at the initiation of candidates into masonry; and convinces us, beyond the power

of contradiction, of the propriety of our rites; while it demonstrates to the most

skeptical and hesitating mind, their excellence and utility.

The following particulars relative to that ceremony may be introduced here with

propriety.

A Declaration to be assented to by every Candidate in an adjoining apartment,

previous to Initiation.

"Do you seriously declare, upon your honor, before these gentlemen, that

unbiased by friends against your own inclination, and uninfluenced by mercenary

motives, you freely and voluntarily offer yourself a candidate for the mysteries of

Masonry?" - I do.

"Do you seriously declare, upon your honor, before these gentlemen, that you are

solely prompted to solicit the privileges of Masonry, by a favorable opinion

conceived of the institution, a desire of knowledge, and a sincere wish of being

serviceable to your fellow-creatures?" - I do.

"Do you seriously declare, upon your honor, before these gentlemen, that you will

cheerfully conform to all the ancient established usages and customs of the

fraternity?" - I do.

The Candidate is then proposed in open lodge, as follows:

"R. W. Master, and Brethren,

"At the request of Mr. A. B. [mentioning his profession and residence] I propose

him in form as a proper Candidate for the mysteries of Masonry; I recommend

him, as worthy to partake the privileges of the fraternity; and, in consequence of

a Declaration of his intentions, voluntarily made and properly attested, I believe

he will cheerfully conform to the rules of the Order."

The Candidate is ordered to be prepared for Initiation.

"Vouchsafe thine aid, Almighty Father of the Universe, to this our present

convention; and grant that this Candidate for Masonry may dedicate and devote

his life to thy service, and become a true and faithful Brother among us! Endue

him with a competence of thy divine wisdom, that, by the secrets of this Art, he

may be better enabled to display the beauties of godliness, to the honor of thy

holy Name! Amen."

Note. It is a duty incumbent on every Master of a lodge, before the ceremony of

initiation takes place, to inform the Candidate of the purpose and design of the

institution; to explain the nature of his solemn engagements; and, in a manner

peculiar to masons alone, to require his cheerful acquiescence to the duties of

morality and virtue, and all the sacred tenets of the Order.

The Third Section, by the reciprocal communication of our marks of distinction,

proves us to be regular members of the Order; and inculcates those necessary

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and instructive duties which at once dignify our characters in the double capacity

of men and masons.

We cannot better illustrate this Section, than by inserting the following

Brother,

[As you are now introduced into the first principles of our Order, it is my duty to

congratulate you on being accepted a member of an ancient and honorable

Society: ancient, as having subsisted from time immemorial; and honorable, as

tending, in every particular, so to render all men, who will be conformable to its

precepts. No institution was ever raised on a better principle, or more solid

foundation; nor were ever more excellent rules and useful maxims laid down,

than are inculcated on all persons at their initiation into our mysteries. Monarchs,

in every age, have been encouragers and promoters of our Art, and have never

deemed it derogatory from their dignities, to level themselves with the

fraternities, to extend their privileges, and to patronize their assemblies.]

As a mason you are to study the moral law, as contained in the sacred code; to

consider it as the unerring standard of truth and justice, and to regulate your life

and actions by its divine precepts.

The three great moral duties, to God, your neighbor, and yourself, you are strictly

to observe: - To God, by never mentioning his name, but with that awe and

reverence which is due from a creature to his creator; to implore his aid in your

laudable undertakings; and to esteem him as the chief good: - To your neighbor,

by acting upon the square, and, considering him equally entitled with yourself to

share the blessings of Providence, rendering unto him those favors, which in a

similar situation you would expect to receive from him: - And to yourself, by

avoiding irregularity and intemperance, which might impair your faculties, and

debase the dignity of your profession.

In the state, you are to be quiet and peaceable subject, true to your sovereign,

and just to your country; you are not to countenance disloyalty or rebellion, but

patiently submit to legal authority, and conform with cheerfulness to the

government under which you live, yielding obedience to the laws which afford

you protection, and never forgetting the attachment you owe to the spot where

you first drew breath.

[In your outward demeanor, you are to avoid censure or reproach; and beware of

all who may artfully endeavor to insinuate themselves into your esteem, with a

view to betray your virtuous resolutions, or make you swerve from the principles

of the institution. Let not interest, favor, or prejudice, bias your integrity, or

influence you to be guilty of a dishonorable action; but let your conduct and

behavior be regular and uniform, and your deportment suitable to the dignity of

the profession.]

Above all, practice benevolence and charity; for by these virtues, masons have

been distinguished in every age and country. [The inconceivable pleasure of

contributing toward the relief of our fellow-creatures, is truly experienced by

persons of a humane disposition; who are naturally excited, by sympathy, to

extend their aid in alleviation of the miseries of others. This encourages the

generous mason to distribute his bounty with cheerfulness. Supposing himself in

the situation of an unhappy sufferer, he listens to the tale of woe with attention,

bewails misfortune, and speedily relieves distress.]

The Constitutions of the Order ought next to engage your attentions. These

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contain the history of masonry from the earliest periods, with an account of

illustrious characters who have enriched the Art in various countries; and the

laws and charges, by which the brethren have been long governed.

A punctual attendance on our assemblies I am earnestly to enjoin, especially on

the duties of the lodge in which you are enrolled a member. Here, and in all other

regular meetings of the fraternity, you are to behave with order and decorum,

that harmony may be preserved, and the business of masonry properly

conducted. [The rules of good manners you are not to violate; you are to use no

unbecoming language, in derogation of the name of God, or toward the

corruption of good manners: you are not to introduce or maintain any dispute

about religion or politics; or behave irreverently while the lodge is engaged in

what is serious and important; but you are to pay a proper deference and respect

to the Master and presiding officers, and diligently apply to the practice of the

Art, that you may sooner become a proficient therein, as well for your own credit,

as the honor of the lodge in which you have been received.]

But although your frequent appearance at our regular meetings is earnestly

solicited, masonry is not intended to interfere with your necessary vocations in

life, as these on no account are to be neglected: neither are you to suffer your

zeal for the institution, however laudable, to lead you into argument with those

who may ridicule it; but rather extend your pity toward all, who through

ignorance contemn, what they never had an opportunity to comprehend. At

leisure hours, study the liberal arts and sciences; and improve in Masonic

disquisitions, by the conversation of well-informed brethren, who will be as ready

to give, as you can be to receive instruction.

Finally; keep sacred and inviolable those mysteries of the Order which are to

distinguish you from the rest of the community, and mark your consequence

among the fraternity. If, in the circle of your acquaintance, you find a person

desirous of being initiated into masonry, be particularly attentive not to

recommend him unless you are convinced he will conform to our rules; that the

honor, the glory, and the reputation of the institution may be firmly established,

and the world at large convinced of its benign influence.

[From the attention you have paid to the recital of this charge, we are led to hope

that you will form a proper estimate of the value of freemasonry, and imprint on

your mind the dictates of truth, honor, and justice.]

The Fourth Section rationally accounts for the origin of hieroglyphic instruction,

and points out the advantages which accompany a faithful observance of our

duty; it illustrates, at the same time, certain particulars, of which our ignorance

might lead us into error, and which as masons, we are indispensably bound to

know.

To make daily progress in the Art, is a constant duty, and expressly required by

our general laws. What end can be more noble, than the pursuit of virtue? what

motive more alluring, than the practice of justice? or what instruction more

beneficial, than an accurate elucidation of those symbols which tend to embellish

and adorn the mind? Every thing that strikes the eye, more immediately engages

the attention, and imprints on the memory serious and solemn truths. Hence

masons have universally adopted the plan of inculcating the tenets of their Order

by typical figures and allegorical emblems, to prevent their mysteries from

descending to the familiar reach of inattentive and unprepared novices, from

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whom they might not receive due veneration.

It is well known, that the usages and customs of masons have ever corresponded

with those of the ancient Egyptians, to which they bear a near affinity. These

philosophers, unwilling to expose their mysteries to vulgar eyes, concealed their

particular tenets and principles of polity under hieroglyphic figures; and

expressed their notions of government by signs and symbols, which they

communicated to their Magi alone, who were bound by oath not to reveal them.

Pythagoras seems to have established his system on a similar plan, and many

orders of a more recent date have copied the example. Masonry, however, is not

only the most ancient, but the most moral institution that ever subsisted; every

character, figure, and emblem, depicted in a Lodge, has a moral tendency, and

tends to inculcate the practice of virtue.

The Fifth Section explains the nature and principles of our constitution, and

teaches us to discharge the duties of the different departments which we are top

sustain in the government of a lodge. Here, too, our ornaments are displayed,

our jewels and furniture specified, and proper attention is paid to our ancient and

venerable patrons.

To explain the subject of this Section, and to assist the industrious mason to

acquire it, we recommend a punctual attendance on the duties of a Lodge, and a

diligent application to the truths there demonstrated.

The Sixth Section, though the last in rank, is not the least considerable in

importance. It strengthens those which precede, and enforces in the most

engaging manner, a due regard to character and behavior, in public as well as in

private life, in the lodge as well as in the general commerce of society.

This Section forcibly inculcates the most instructive lessons. Brotherly Love, Relief

and Truth are themes on which we expatiate; while the Cardinal Virtues claim our

attention. - By the exercise of Brotherly Love, we are taught to regard the whole

human species as one family, the high and low, the rich and poor; who, as

children of one Almighty Parent and inhabitants of the same planet, are to aid ,

support and protect each other. On this principle masonry unites men of every

country, sect and opinion, and conciliates true friendship among those who might

other wise have remained at a perpetual distance. - Relief is the next tenet of the

profession. To relieve the distressed, is a duty incumbent on all men; particularly

on masons, who are linked together by an indissoluble chain of sincere affection.

To soothe calamity, to alleviate misfortune, to compassionate misery, and to

restore peace to the troubled mind, is the grand aim of the true mason. On this

basis, he establishes his friendship, and forms his connections. - Truth is a divine

attribute, and the foundation of every virtue. To be good and true is the first

lesson we are taught. On this theme we contemplate, and by its dictates

endeavor to regulate our conduct: influenced by this principle, hypocrisy and

deceit are unknown, sincerity and plain-dealing distinguish us, while the heart

and tongue join in promoting each other's welfare, and rejoicing in each other's

prosperity.

To this illustration succeeds an explanation of Temperance, Fortitude, Prudence ,

and Justice. - By Temperance, we are instructed to govern the passions and

check unruly desires. The health of the body, and the dignity of the species, are

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equally concerned in a faithful observance of it. - By Fortitude, we are taught to

resist temptation, and encounter danger with spirit and resolution. This virtue is

equally distant from rashness and cowardice; and he who possesses it, is seldom

shaken, and never overthrown, by the storms that surround him. - By Prudence,

we are instructed to regulate our conduct by the dictates of reason, and to judge

and determine with propriety in the execution of very than that can tend to

promote either present or future well-being. In this virtue all other depend; it is

there fore the chief jewel that can adorn the human frame.- Justice, the

boundary of right, constitutes the cement of civil society. Without the exercise of

this virtue, universal confusion must ensue; lawless force would overcome the

principles of equity, and social intercourse no longer exist. Justice in a great

measure constitutes real goodness, and therefore it is represented to be the

perpetual study of the accomplished mason.

The explanation of these virtues is accompanied with some general observations

on the Equality observed among masons. - In a Lodge no estrangement of

behavior is discovered. Influenced by one principles, an uniformity of opinion,

useful in exigencies, and pleasing in familiar life, universally prevails, strengthens

all the ties of friendship, and equally promotes love and esteem. Masons are

brethren by a double tie, and among brothers no invidious distinctions should still

exist. Merit is always respected and honor rendered to whom it is due. - A king is

reminded, that although a crown may adorn the head, or a scepter the hand, the

blood in the veins is derived from the common parent of mankind. and is no

better than that of the meanest subject.- The senator and the artist are alike

taught that, equally with other, they are by nature exposed to infirmity and

disease; and an unforeseen misfortune , or a disordered frame, may impair their

faculties, and level them with the most ignorance of the species. This checks

pride, and incites courtesy or behavior. - Men of inferior talents, or not placed by

fortune on such exalted stations, are instructed to regard their superiors with

peculiar esteem, when, divested of pride, vanity, and external grandeur, they

condescend, in the badge of friendship, to trace wisdom, and follow virtue,

asserted by those who are of a rank beneath them. Virtue is true nobility, and

wisdom is the channel by which Virtue is directed and conveyed; Wisdom and

Virtues only mark distinction among masons.

Such is the arrangement of the Sections in the Fifth Lecture of Masonry, which

including the forms adopted at opening and closing a lodge, comprehends the

whole of the First Degree. This plan has not only the advantage of regularity to

recommend it, but the support of precedent and authority, and the sanction and

respect which flow from antiquity, The whole is a regular system of morality,

conceived in s strain of interesting allegory, which readily unfolds its beauties to

the candid and industrious inquirer.

Masonry is a progressive science, and divided into different classes or degrees,

for a more regular advancement in the knowledge of its mysteries. According to

the progress we make, we limit or extend our inquiries; and, in proportion to our

capacity, we attain to a less or greater degree or perfection.

Masonry includes almost every branch of polite learning. Under the veil of its

mysteries, is comprehended a regular system of science. Many of its illustrations

may appear unimportant to the confined genius; but the man of more enlarged

faculties will consider them in the highest degree useful and interesting. To

please the accomplished scholar and ingenious artist, it is wisely planned; and in

the investigation of its latent doctrines, the philosopher and mathematician may

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experience satisfaction and delight.

To exhaust the various subjects of which masonry treats, would transcend the

powers of the brightest genius; still, however, nearer approaches to perfection

may be made, and the man of wisdom will not check the progress of his abilities,

though the task he attempts may at first seem insurmountable. Perseverance and

application will remove each difficulty as it occurs; every step he advances, new

pleasures will open to his view, and instruction of the noblest kind attend his

researches. In the diligent pursuit of knowledge, great discoveries are made, and

the intellectual faculties are employed in promoting the glory of God, and the

good of man.

Such is the tendency of every illustration in masonry. Reverence for the Deity,

and gratitude for the blessings of heaven, are inculcated in every degree. This is

the plan of our system, and the result of all our inquiries.

The First Degree is intended to enforce the duties of morality, and imprint on the

memory the noblest principles which can adorn the human mind. The Second

Degree extends the fame plan, and comprehends a more diffusive system of

knowledge. Practice and theory qualify the industrious mason to share the

pleasures which an advancement in the Art necessarily affords. Listening with

attention to the wise opinions of experienced craftsmen on important subjects,

his mind is gradually familiarized to useful instruction, and he is soon enabled to

investigate truths of the utmost concern in the general transactions of life.

From this system proceeds a rational amusement; the mental powers are fully

employed, and the judgment is properly exercised. A spirit of emulation prevails;

and every one vies, who shall most excel in promoting the valuable rules of

institution.

The First Section of the Second Degree elucidates the mode of introduction into

this class; and instructs the diligent craftsman how to proceed in the proper

arrangement of the ceremonies, which enables him to judge of their importance,

and convinces him of the necessity of adhering to the established usages of the

Order. Here he is entrusted with particular tests, to prove his title to the

privileges of this degree, and satisfactory reasons are given for their origin. Many

duties which cement in the firmest union will-informed brethren, are illustrated;

and an opportunity is given to make such advances in masonry as must always

distinguish the abilities of able craftsmen.

This Section recapitulates the ceremony of initiation, and contains many

important particulars with which no officer of a lodge should be unacquainted.

Brother,

Being advanced to the Second Degree we congratulate you on your preferment.

[The internal, and not the external, qualifications of a man, are what masonry

regards. As you increase in knowledge, you will improve in social intercourse.

It is unnecessary to recapitulate the duties which, as a mason, you are bound to

discharge; or enlarge on the necessity of a strict adherence to them, as your own

experience must have established their value. It may be sufficient to observe,

that] Your past behavior and regular deportment have merited the honor which

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we have conferred; and in your new character, it is expected that you will

conform to the principles of the Order, and steadily persevere in the practice of

every commendable virtue.

The study of the liberal arts [that valuable branch of education, which tends so

effectually to polish and adorn the mind] is earnestly recommended to your

consideration; especially the science of geometry, which is established as the

basis of our Art. [Geometry, or Masonry, originally synonymous terms, being

divine and moral nature, is enriched with the most useful knowledge; while it

proves the wonderful properties of nature, it demonstrates the more important

truths of morality.]

As the solemnity of our ceremonies requires a serious deportment, you are to be

particularly attentive to your behavior in our regular assemblies; you are to

preserve our ancient usages and customs sacred and inviolable; and you are to

induce others, by your example, to hold them in veneration.

The laws and regulations of the Order you are strenuously to support and

maintain. You are not to palliate, or aggravate, the offences of your brethren;

but, in the decision of every trespass against our rules, judge with candor,

admonish with friendship, and reprehend with justice.

As a craftsman, in our private assemblies you may offer your sentiments and

opinions on such subjects as are regularly introduced in the Lecture. By this

privilege you may improve your intellectual powers; qualify yourself to become an

useful member of society; and, like a skilful brother, strive to excel in every thing

that is good and great.

[All regular signs an summonses, given and received, you are duly to honor, and

punctually to obey; inasmuch as they consist with our professed principles. You

are to supply the wants, and relieve the necessities, of your brethren, to the

utmost of your power and ability: and you are on no account to wrong them, or

see them wronged; but apprise them of approaching danger, and view their

interest as inseparable from your own.

Such is the nature of your engagements as a craftsman; and to these duties you

are bound by the most sacred ties.]

The Second Section of this Degree presents an ample field for the man of genius

to perambulate. It cursorily specifies the particular classes of the Order, and

explains the requisite qualifications for preferment in each. In the explanation of

our usages, many remarks are introduced, equally useful to the experienced

artist and the sage moralist. The various operations of the mind are

demonstrated, as far as they will admit of elucidation, and a fund of extensive

science is explored throughout. Here we find employment for leisure hours, trace

science from its original source, and, drawing the attention to the sum of

perfection, contemplate with admiration on the wonderful works of the Creator.

Geometry is displayed, with all its powers and properties; and, in the disquisition

of this science, the mind is filled with pleasure and delight. Such is the latitude of

this Section, that the most judicious may fail in an attempt to explain it, as the

rational powers are exerted to their utmost stretch, in illustration the beauties of

nature, and demonstrating the more important truths of morality.

As the orders of architecture come under consideration in this Section, a brief

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description of them nay not be improper.

By order in architecture, is meant a system of all the members, proportions, and

ornaments of columns and pilasters; or, it is a regular arrangement of the

projecting parts of a building, which, united with those of a column, form a

beautiful, perfect, and complete whole. Order in architecture may be traced from

the first formation of society. When the rigor of seasons obliged men to contrive

shelter from the inclemency of the weather, we learn hat they first planted trees

on end, and then laid others across, to support a covering. The bands which

connected those trees at top and bottom, are said to have suggested the idea of

the base and capital of pillars; and from this simple hint originally proceeded the

more improved art of architecture.

The five orders are thus classed: the Tuscan, Doric, Ionic, Corinthian, and

Composite.

The Tuscan is the most simple and solid of the five orders. It was invented in

Tuscany, whence it derives its name. Its column is seven diameters high; and its

capital, base, and entablature have but few moldings. The simplicity of

construction of this column renders it eligible where solidity is the chief object,

and where ornament would be superfluous.

The Doric order, which is plain and natural, is the most ancient, and was invented

by the Greeks. Its column is eight diameters high, and has seldom any

ornaments on base or capital, except moldings; though the frieze is distinguished

by triglyphs and metopes, and the triglyphs compose the ornaments of the frieze.

The solid composition of this order gives it a preference, in structures where

strength and a noble simplicity are chiefly required.

The Doric is the best proportioned of all the orders. The several parts of which it

is composed are founded on the natural position of solid bodies. In its first

invention it was more simple than in its present state. In aftertimes, when it

began to be adorned, it gained the name of Doric; for when it was constructed in

its primitive and simple form, the name of Tuscan was conferred on it. Hence the

Tuscan precedes the Doric in rank, on account of its resemblance to that pillar in

its original state.

The Ionic bears a kind of mean proportion between the more solid and delicate

orders. Its column is nine diameters high; its capital is adorned with volutes, and

its cornice has denticles. There is both delicacy and ingenuity displayed in this

pillar; the invention of which is attributed to the Ionians, as the famous temple of

Diana at Ephesus was of this order. It is said to have been formed after the

model of an agreeable young woman, of an elegant shape, dressed in her hair; as

a contrast to the Doric order, which was formed after that of a strong robust

man.

The Corinthian, the richest of the five orders, is deemed a master-piece of art,

and was invented at Corinth by Callimachus. Its column is ten diameters high,

and its capital is adorned with two rows of leaves, and eight volutes, which

sustain the abacus. The frieze is ornamented with curious devices, the cornice

with denticles and modillions. This order is used in stately and superb structures.

Callimachus is said to have taken the hint of the capital of this pillar from the

following remarkable circumstance. Accidentally passing by the tomb of a young

lady, he perceived a basket of toys, covered with a tile placed over a can, but the

root having been left there by her nurse. As the branches grew up, they

encompassed the basket, till, arriving at the tile, they met with an obstruction,

and bent downwards. Callimachus, struck with the object, set about imitating the

figure; the vase of the capital he made to represent the basket; the abacus, the

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tile; and the volute, the bending leaves.

The Composite is compounded of the other orders, and was contrived by the

Romans. Its capital has the two rows of leaves of the Corinthian, and the volutes

of the Ionic. Its column has the quarter-round as the Tuscan and Doric orders, is

ten diameters high, and its cornice has denticles or simple modillions. This pillar

is generally found in buildings where strength, elegance, and beauty are united.

The original orders of architecture, revered by masons, are no more than three,

the Doric, Ionic, and Corinthian. To these the Romans have added two, the

Tuscan, which they made plainer than the Doric; and the Composite, which was

more ornamental, if not more beautiful, than the Corinthian. The first three

orders alone, however, show invention and particular character, and essentially

differ from each other: the two others have nothing but what is borrowed, and

differ only accidentally; the Tuscan is the Doric in its earliest state; and the

Composite is the Corinthian enriched with the Ionic. To the Greeks, and not the

Romans, we are indebted for what is great, judicious, and distinct in architecture.

These observations are intended to induce the industrious craftsman to pursue

his researches into the rise and progress of architecture, by consulting the works

of learned writers professedly upon the subject.

An analysis of the human faculties is also given in this Section, in which the five

external senses particularly claim attention.

When these topics are proposed in our assemblies, we are not confined to any

peculiar mode of explanation; but every brother is at liberty to offer his

sentiments under proper restrictions. The following thoughts on this important

branch of learning may, however, be useful.

The senses we are to consider as the gifts of Nature, and the primary regulators

of our active powers; as by them alone we are conscious of the distance, nature,

and properties of external objects. Reason, properly employed, confirms the

documents of Nature, which are always true and wholesome: she distinguishes

the good from the bad; rejects the last with modesty, adheres to the first with

reverence.

The objects of human knowledge are innumerable; the channels by which this

knowledge are innumerable; the channels by which this knowledge is conveyed,

are few. Among these, the perception of external things by the senses, and the

information we receive from human testimony, are not the least considerable; the

analogy between them is obvious. In the testimony of Nature given by the

senses, as well as in human testimony given by information, things are signified y

signs. In one as well as the other, the mind, either by original principles or by

custom, passes from the sign to the conception and belief of the thing signified.

The signs in the natural language, as well as the signs in our original perceptions,

have the same signification in all climates and nations, and the skill of

interpreting them is not acquired, but innate.

Having made these observations, we shall proceed to give a brief description of

the five senses.

Hearing is that sense by which we distinguish sounds, and are capable of

enjoying all the agreeable charms of music. By it we are enabled to enjoy the

pleasures of society, and reciprocally to communicate to each other, our thoughts

and intentions, our purposes and desires; while our reason is capable of exerting

its utmost power and energy.

The wise and beneficent Author of Nature intended, by the formation of this

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sense, that we should be social creatures, and receive the greatest and most

important part of our knowledge by the information of others. For these purposes

we are endowed with Hearing, that by a proper exertion of our rational powers,

our happiness may be complete.

Seeing is that sense by which we distinguish objects, and in an instant of time,

without change of place or situation, view armies in battle array, figures of the

most stately structures, and all the agreeable variety displayed in the landscape

of nature. By this sense we find our way in the pathless ocean, traverse the globe

of earth, determine its figure and dimensions, and delineate any region or quarter

of it. By it we measure the planetary orbs, and make new discoveries in the

sphere of the fixed stars. Nay more ; by it we perceive the tempers and

dispositions, the passions and affections, of our fellow-creatures, when they wish

most to conceal them, so that though the tongue might be taught to lie and

dissemble, the countenance would display the hypocrisy to the discerning eye. In

fine, the rays of light, which administer to this sense, are the most astonishing

parts of the inanimate creation, and render the eye a peculiar object of

admiration.

Of all the faculties, sight is the noblest. The structure of the eye, and its

appurtenances, evince the admirable contrivance of Nature for performing all its

various external and internal motions; while the variety displayed in the eyes of

different animals, suited to their several ways of life, clearly demonstrates this

organ to be the master-piece of Natures work.

Feeling is that sense by which we distinguish the different qualities of bodies;

such as heat and cold, hardness and softness, roughness and smoothness, figure,

solidity, motion, and extension; which, by means of certain corresponding

sensations of touch, are presented to the mind as real external qualities, and the

conception or belief of them is invariably connected with those corresponding

sensations, by an original principle of human nature, which far transcends our

inquiry.

All knowledge beyond our original perceptions is got by experience. The

constancy of Nature's laws connects the sign with the thing signified, and we rely

on the continuance of that connection which experience hath discovered.

These three senses, hearing, seeing, and feeling, are deemed peculiarly essential

among masons.

Smelling is that sense by which we distinguish odors, which convey different

impressions to the mind. Animal and vegetable bodies, and indeed most other

bodies, continually send forth effluvia of vast subtlety, as well in the state of life

and growth, as in the state of fermentation and putrefaction. The volatile

particles probably repel each other, and scatter themselves in the air, till they

meet with other bodies to which they bear a chemical affinity, with which they

unite, and form new concretes. These effluvia being drawn into the nostrils along

with the air, are the means by which all bodies are smelled. Hence it is evident,

there is a manifest appearance of design in the great Creator's having planted the

organ of smell in the inside of that canal, through which the air continually passes

in respiration.

Tasting enables us to make a proper distinction in the choice of our food. The

organ of this sense guards the entrance of the alimentary canal, as that of smell

guards the entrance of the canal for respiration. From the situation of these

organs, it is plain that they were intended by Nature to distinguish wholesome

food from that which is nauseous. Every thing that enters into the stomach must

undergo the scrutiny of Tasting, and by it we are capable of discerning the

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changes which the same body undergoes in the different compositions of art,

cookery, chemistry, pharmacy, &c.

Smelling and Tasting are inseparably connected, and it is by the unnatural kind of

life men commonly lead in society, that these senses are rendered less fit to

perform their natural offices.

Through the medium of the senses we are enabled to form just and accurate

notions of the operations of Nature; and when we reflect on the means by which

the senses are gratified, we become conscious of the existence of bodies, and

attend to them, till they are rendered familiar objects of thought.

To understand and analyze the operations of the mind, is an attempt in which the

most judicious may fail. All we know is, that the senses are the channels of

communication to the mind, which is ultimately affected by their operation; and

when the mind is diseased, every sense loses its virtue. The fabric of the mind, as

well as that of the body, is curious and wonderful; the faculties of the one are

adapted to their several ends with equal wisdom, and no less propriety, than the

organs of the other. The inconceivable wisdom of an Almighty Being is displayed

in the structure of the mind, which extends its power over every branch of

science; and is therefore a theme peculiarly worthy of attention. In the arts and

sciences which have least connection with the mind, its faculties are still the

engines which we must employ; the better we understand their nature and use,

their defects and disorders, we shall apply them with the greater success. In the

noblest arts, the mind is the subject upon which we operate.

Wise men agree, that there is but one way to the knowledge of Nature's works -

the way of observation and experiment. By our constitution we have a strong

propensity to trace particular facts and observations to general rules, and to

apply those rules to account for other effects, or to direct us in the production of

them. This procedure of the understanding is familiar in the common affairs of

life, and is the means by which every real discovery in philosophy is made.

On the mind all our knowledge must depend; it therefore constitutes a proper

subject for the investigation of masons. Although by anatomical dissection and

observation we may become acquainted with the body, it is by the anatomy of

the mind alone we can discover its powers and principles.

To sum up the whole of this transcendent measure of God's bounty to man, we

may add, that memory, imagination, taste, reasoning, moral perception, and all

the active powers of the soul, present such a vast and boundless field for

philosophical disquisition, as far exceeds human inquiry, and are peculiar

mysteries, known only to Nature, and to Nature's God, to whom all are indebted

for creation, preservation, and every blessing they enjoy.

Geometry is the first and noblest of sciences, and the basis on which the

superstructure of free-masonry is erected.

The contemplation of this science in a moral and comprehensive view, fills the

mind with rapture. To the true Geometrician, the regions of matter with which he

is surrounded, afford ample scope for his admiration, while they open a sublime

field for his inquiry and disquisition.

Every particle of matter on which he treads, every blade of grass which covers

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the field, every flower which blows, and every insect which wings its way in the

bounds of expanded space, proves the existence of a first cause, and yields

pleasure to the intelligent mind.

The symmetry, beauty, and order displayed in the various parts of animate and

inanimate creation, is a pleasing and delightful theme, and naturally leads to the

source whence the whole is derived. When we bring within the focus of the eye

the variegated carpet of the terrestrial creation, and survey the progress of the

vegetative system, our admiration is justly excited. Every plant which grows,

every flower that displays its beauties or breathes its sweets, affords instruction

and delight. When we extend our vies to the animal creation, and contemplate

the varied clothing of every species, we are equally struck with astonishment!

and when we trace the lines of geometry drawn by the divine pencil in the

beautiful plumage of the feathered tribe, how exalted is our conception of the

heavenly work! The admirable structure of plants and animals, and the infinite

number of fibers and vessels which runs though the whole, with the apt

disposition of one part to another, is a perpetual subject of study to the

Geometrician, who, while he adverts to the changes which all undergo in their

progress to maturity, is lost in rapture and veneration of the great cause which

governs the system.

When he descends into the bowels of the earth, and explores the kingdom of

ores, minerals, and fossils, he finds the same instances of divine wisdom and

goodness displayed in their formation and structure; every gem and pebble

proclaims the handiwork of an Almighty Creator.

When he surveys the watery element, and directs his attention to the wonders of

the deep, with all the inhabitants of the mighty ocean, he perceives emblems of

the fame supreme intelligence. The scales of the largest whale, as well as the

penciled shell of the meanest fry, equally yield a theme for this contemplation, on

which he fondly dwells, while the symmetry of their formation, and the delicacy of

the tints, evince the wisdom of the Divine Artist.

When he exalts his view to the more noble and elevated parts of Nature, and

surveys the celestial orbs, how much greater is his astonishment! If, on the

principles of geometry and true philosophy, he contemplate the sun, the moon,

the stars, the whole concave of heaven, his pride will be humbled while he is lost

in awful admiration. The immense magnitude of those bodies, the regularity and

rapidity of their motions, and the inconceivable extent of space through which

they move, are equally inconceivable; and as far as they exceed human

comprehension, baffle his most daring ambition, while, lost in the immensity of

the theme, he sinks into his primitive insignificance.

By geometry, therefore, we may curiously trace Nature, through her various

windings, to her most concealed recesses. By it, we may discover the power, the

wisdom, and the goodness of the grand Artificer of the universe, and view with

delight the proportions which connect this vast machine. By it, we may discover

how the planets move in their different orbits, and demonstrate their various

revolutions. By it, we may account for the return of seasons, and the variety of

scenes which each season displays to the discerning eye. Numberless worlds are

around us, all framed by the same Divine Artist, which roll through the vast

expanse, and are all conducted by the same unerring laws of Nature.

A survey of Nature, and the observation of her beautiful proportions, first

determined man to imitate the divine plan, and study symmetry and order. This

gave rise to societies, and birth to every useful art. the architect began to design,

and the plans which he laid down, improved by experience and time, produced

works which have been the admiration of every age.

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The Third Section of this degree has recourse to the origin of the institution, and

views masonry under two denominations, operative and speculative. These are

separately considered, and the principles on which both are founded, particularly

explained. Their affinity is pointed out, by allegorical figures, and typical

representations. Here the rise of our government, or division into lasses, is

examined; the disposition of our rulers, supreme and subordinate, is traced; and

reasons are assigned for the establishment of several of our present practices.

The progress made in architecture, particularly in the reign of Solomon, is

remarked; the number of artists employed in building the temple of Jerusalem,

and the privileges which they enjoyed, are specified; the period stipulated for

regarding merit is fixed, and the inimitable moral to which that circumstance

alludes, explained; the creation of the world is described, and many particulars

recited, all of which have been carefully preserved among masons, and

transmitted from one age to another by oral tradition. In short, this Section

contains a store of valuable knowledge, founded on reason and sacred record,

both entertaining and instructive. The whole operates powerfully in enforcing the

veneration due to antiquity.

We can afford little assistance by writing to the industrious mason in this Section,

as it can only be acquired by oral communication: for an explanation, however, of

the connection between operative and speculative masonry, we refer him to the

Fourth Section of Book 1, page 9.

As many of the particulars in this Section have a reference to the temple of

Jerusalem, we shall here insert the Invocation of Solomon at the Dedication of

that edifice:

And Solomon stood before the altar of the Lord, in the presence of all the

congregation of Israel, and spread forth his hands; saying:

O Lord God, there is no god like unto thee, in heaven above, or in the earth

beneath; who keepest covenant, and shewest mercy, unto thy servants; who

walk before thee with all their hearts.

Let thy Word be verified, which thou hast spoken unto David, my father.

Let all the people of the earth know, that the Lord is God; and that there is none

else.

Let all the people of the earth know thy Name; and fear thee.

Let all the people of the earth know, that I have built this house, and consecrated

it to thy Name.

But, will God indeed dwell upon the earth? Behold - the heaven, and heaven of

heavens, cannot contain thee; how much less this house, which I have built:

Yet, I have respect unto my prayer, and to my supplication, and hearken unto my

cry:

May thine eyes be open, toward this house, by day and by night; even toward

the place, of which thou hast said, My Name shall be there!

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And when thy servant, and thy people Israel, shall pray toward this house,

hearken to their supplication; hear thou them in heaven, thy dwelling-place; and

when thou hearest, forgive!

And the Lord answered, and said, I have hollowed the house which thou hast

built, to put my Name there for ever; and mine eyes and mine heart shall be

there perpetually.

And all the people, answered, and said - The Lord is gracious, and his mercy

endureth for ever.

The Fourth and last Section of this Degree is no less replete with useful

instruction. Circumstances of great importance to the fraternity are here

particularized, and many traditional tenets and customs confirmed by sacred and

profane record. The celestial and terrestrial gloves are considered with a minute

accuracy; and here the accomplished gentleman may display his talents to

advantage, in the elucidation of the sciences, which are classed in a regular

arrangement. The stimulus to preferment, and the mode of rewarding merit, are

pointed out; the marks of distinction which were conferred on tour ancient

brethren as the reward of excellence, explained; and the duties, as well as

privileges, of the first branch of their male offspring, defined. This Section also

contains many curious observations on the validity of our forms, and concludes

with the most powerful incentives to the practice of piety and virtue.

As the seven liberal arts and sciences are illustrated in this Section, it may not be

improper to give a short explanation of them.

Grammar teaches the proper arrangement of words, according to the idiom or

dialect of any particular people; and that excellency of pronunciation, which

enables us to speak or write a language with accuracy, agreeably to reason, an

correct usage.

Rhetoric teaches us to speak copiously and fluently on any subject, not merely

with propriety, but with all the advantages of force and elegance; wisely

contriving to captivate the hearer by strength of argument and beauty of

expression, whether it be to entreat or exhort, to admonish or applaud.

Logic teaches us to guide our reason discretionally in the general knowledge of

things, and direct our inquiries after truth. It consists of a regular train of

argument, whence we infer, deduce, and conclude, according to certain premises

laid down, admitted, or granted; and in it are employed, the faculties of

conceiving, judging, reasoning, and disposing; which are naturally led on from

one gradation to another, till the point in question is finally determined.

Arithmetic teaches the powers and properties of numbers, which is variously

effected, by letters, tables, figures, and instruments. By this art, reasons and

demonstrations are given, for finding out any certain number, whole relation or

affinity to others is already known.

Geometry treats of the powers and properties of magnitudes in general, where

length, breadth, and thickness are considered. By this science, the architect is

enabled to construct his plans; the general to arrange his soldiers; the engineer

to mark out ground for encampments; the geographer to give us the dimensions

of the world; to delineate the extent of seas, and specify the divisions of empires,

kingdoms, and provinces; and by it the astronomer is enabled to make his

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observations, and fix the duration of times and seasons, years and cycles. In fine,

geometry is the foundation of architecture, and the root of the mathematics.

Music teaches the art of forming concords, so as to compose delightful harmony,

by a proportional arrangement of acute, grave, and mixed sounds. This art, by a

series of experiments, is reduced to a science, with respect to tones, and the

intervals of sound only. It inquires into the nature of concords and discords, and

enables us to find out the proportion between them by numbers.

Astronomy is that art, by which we are taught to read the wonderful works of the

almighty Creator, in those sacred pages the celestial hemisphere. Assisted by

astronomy, we can observe the motions, measure the distances, comprehend the

magnitudes, and calculate the periods and eclipses, of the heavenly bodies. By it,

we learn the use of the globes, the system of the world, and the primary law of

nature. While we are employed in the study of this science, we must perceive

unparalleled instances of wisdom and goodness, and, through the whole of

creation, trace the glorious Author by his works.

The doctrine of the Spheres is included in the science of astronomy, and

particularly considered in this section.

The globes are two artificial spherical bodies, on the convex surface of which are

represented the countries, seas, and various parts of the earth, the face of the

heavens, the planetary revolutions, and other important particulars. The sphere,

with the parts of the earth delineated on its surface, is called the terrestrial

globe; and that with the constellations, and other heavenly bodies, the celestial

globe. Their principal use, beside serving as maps to distinguish the outward

parts of the earth, and the situation of the fixed stars, is to illustrate and explain

the phenomena arising from the annual revolution, and the diurnal rotation, of

the earth round its own axis. They are the noblest instruments for giving the

most distinct idea of any problem or proposition, as well as for enabling us to

solve it. Contemplating these bodies, we are inspired with a due reverence for the

Deity and his works, and are induced to apply with diligence and attention to

astronomy, geography, navigation, and the arts dependent on them, by which

society has been so much benefited.

Thus end the different Sections of the Second Lecture, which, with the ceremony

used at the opening and closing the Lodge, comprehend the whole of the Second

Degree of Masonry. Beside a complete theory of philosophy and physics, this

Lecture contains a regular system of science, demonstrated on the clearest

principles, and established on the firmest foundation.

In treating with propriety on any subject, it is necessary to observe a regular

course. In the former Degrees of Masonry, we have recapitulated the contents of

the several Sections, and should willingly have pursued the same plan in this

Degree, did not the variety of particulars of which it is composed, render it

impossible to give an abstract, without violating the laws of the Order. It may be

sufficient to remark, that, in twelve Sections, of which the lecture consists, every

circumstance that respects government and system, ancient lore and deep

research, curious invention and ingenious discovery, is accurately traced, while

the mode of proceeding on public as well as on private occasions is satisfactorily

explained. Among the brethren of this degree, the land-marks of the Order are

preserved; and from them is derived that fund of information, which expert and

ingenious craftsmen only can afford, whole judgment has been matured by years

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and experience. To a complete knowledge of this lecture, few attain; but it is an

infallible truth, that he who acquires by merit the mark of pre-eminence which

this degree affords, receives a reward which amply compensates all his past

diligence and assiduity.

From this class, the rulers of the Craft are selected; as it is only from those who

are capable of giving instruction, that we can properly expect to receive it.

The ceremony of initiation into the third degree, is particularly specified in this

branch of the lecture, and many useful instructions are given.

Such is the importance of this Section, that we may safely declare, that the

person who is unacquainted with it, is ill qualified to act as a ruler or governor of

the work of Masonry.

O Lord, direct us to know and serve thee aright! prosper our laudable

undertakings! and grant, that, as we increase in knowledge, we may improve in

virtue, and still farther promote thy honor and glory! Amen

Charge at Initiation into the Third Degree

Brother,

Your zeal for our institution, the progress you have made in our art, and your

conformity to our regulations, have pointed you out as a proper object of favor

and esteem.

In the character of a Master mason, you are henceforth to correct the errors and

irregularities of uninformed brethren, and guard them against a breach of fidelity.

To improve the morals and manners of men in society, must be your constant

care; and with this view, you are to recommend to your inferiors, obedience and

submission; to your equals, courtesy and affability; to your superiors, kindness

and condescension. Universal benevolence you are to inculcate; and, by the

regularity of your behavior, afford the best examples for the conduct of others.

The ancient landmarks of our Order, now instructed to your care, you are to

preserve sacred and inviolable; and never suffer an infringement of our rites, or

countenance a deviation from our established usages and customs.

Duty, honor, and gratitude, now bind you to be faithful to every truth; to support

with becoming dignity your new character; and to enforce, by example and

precept, the tenets of our system. Let no motive, therefore, make you swerve

from your duty, violate your vows, or betray your trust; but be true and faithful,

and imitate the example of that celebrated artist whom you have once

represented. Thus your exemplary conduct must convince the world, that merit is

the title to our privileges, and that on you our favors have not been undeservedly

bestowed.

The Second Section is an introduction to the proceedings of a Chapter of Mastermasons,

and illustrates several points well known to experienced craftsmen. It

investigates, in the ceremony of opening a chapter, the most important

circumstances in the two preceding degrees.

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The Third Section commences the historical traditions of the Order, which are

chiefly collected from sacred record, and other authentic documents.

The Fourth Section farther illustrates the historical traditions of the Order, and

presents to view a finished picture, of the utmost consequence to the fraternity.

The Fifth Section continues the explanation of the historical traditions of the

Order.

The Sixth Section concludes the historical traditions of the Order.

The Seventh Section illustrates the hieroglyphic emblems restricted to the Third

Degree, and inculcates many useful lessons, in order to extend knowledge, and

promote virtue.

This Section is indispensably necessary to be understood by every Master of a

lodge.

The Eighth Section treats of the government of the society, and the disposition of

the rulers in different degrees. It is therefore generally rehearsed at installations.

The Ninth Section recites the qualifications of the rulers, and illustrates the

ceremony of installation, in the grand lodge, as well as in private lodges.

The Tenth Section comprehends the ceremonies of constitution and consecration,

with a variety of particulars explanatory of those ceremonies.

The Eleventh Section illustrates the ceremonies used at laying the foundation

stones of churches, chapels, palaces, hospitals, &c. also the ceremonies observed

at the Dedication of Lodges, and at the Interment of Master Masons.

The Twelfth Section contains a recapitulation of the most essential points of the

lectures in all the degrees, and corroborates the whole by infallible testimony.

Having thus given a general summary of the lectures restricted to the different

degrees of masonry, and made such remarks on each degree, as may tend to

illustrate the subjects treated, little farther will be wanted to encourage the

zealous mason to persevere in his researches. He who has traced the Art in a

regular progress, from the commencement of the First to the conclusion of the

Third Degree, according to the plan here laid down, will have amassed an ample

store of useful learning; he will reflect with pleasure on the good effects of his

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past diligence and attention, and by applying the whole to the general advantage

of society, will secure to himself the veneration of masons, and the approbation

of all good men.