by

1795

Whoever 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 finish, 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 collection? Would not the groves, the

grottoes, 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 the 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 bewitching 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, 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 mort strikingly

conspicuous? These scenes are indeed too expanded for the narrow capacity of

man to comprehend; yet whoever contemplates the general system, form the

uniformity of the plan must naturally be directed to the original source, the

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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, for 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 men 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 faculties; and the only criterion by which a judgment

can be formed respecting the superiority of one part of the animal creation above

the other, is by observing the degrees of kindness and good-natured in which it

excels.

Such are the general principles which pervade the whole system of creation; who

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?

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, the 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 connections 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 neighbor, 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 favors are near 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 ardor which enable

us to support a good cause, and risk our lives in its defense.

This commendable virtue crowns the lover of his country with unfading laurels,

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gives a luster to his actions, and consecrates his name in later 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 power; and 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 splendor 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 defense 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 vacant hours of life are employed in the cultivation of

social and polished manners.

On this ground 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 connections; 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 clime it may spring.

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 utility.

Abstracting from the pure pleasures which arise from friendship so widely

constituted as that which subsists among masons, and which 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 an universal language.

Hence many advantages are gained. The distant Chinese, the wild Arab, the

American savage, will embrace a brother Briton; and will know, that beside 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 most

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

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zealously pursed.

From this view of our system, its utility is 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; hence in every nation a Mason may find a friend, and in every climate a

home.

Such is the nature of the institution, that in a Lodge, union is cemented by

sincere attachment, and pleasure reciprocally communicated in the cheerful

observances of every obliging office. Virtue, the grand object in view, luminous as

the meridian sun, shines resurgent on the mind, enlivens the heart, and

heightens cool approbation into warm sympathy and cordial attention.

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

subdue patterns, act upon the square, keep a tongue of good report, maintain

secrecy, and practice 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 to the contemplative to view with

reverence and admiration the glorious works of creation, and inspires them with

the most exalted ideas of the perfection of the divine Creator, Operative Masonry

furnishes us with dwellings, and convenient shelters from the inclemency's of

seasons; and while 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 what a fund of science and industry is implanted inn 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 forces force.

Freemasonry, notwithstanding, has still survived. The attentive ear receives the

sound of 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

truths; and thus the excellent tenets of the institution are transmitted

unimpaired, under circumstances precarious and adverse, through the succession

of ages.

The mode of government observed by the fraternity will give the best idea of the

nature and design of the Masonic system.

Three classes are established among Masons, under different appellations. The

privileges of each class are distinct, and particular means adopted to preserve

those privileges to the just and meritorious. Honor 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

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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 are 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 preserved, and from them we learn the

necessary and instructive lessons, which dignify the art, and qualify its professors

to illustrate its excellence and utility.

This 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.

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 of society? To this may be

answered; Were the privileges of Masonry to be indiscriminately dispensed, the

institution would be subverted; and being familiar, like other important matters,

would lose their value, and sink into disregard.

Is 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. 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

this is 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 captures 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. These are the keys to our treasure and

having their use are preserved, while from the recollection of the lessons they

inculcate, the well informed Mason derives instruction; he draws them to a near

inspection; he views them through a proper medium; he adverts to the

circumference which gave them rise; and he dwells upon the tenets they convey.

Finding them replete with useful information, he prizes them as sacred; and

convinced of their propriety, he estimates their value from their utility.

Many persons are deluded by the vague supposition that our mysteries are

merely nominal; that the practices established among us are frivolous; and that

our ceremonies may be adopted, or waved, at pleasure. On this false foundation,

we find them hurrying through all the degrees of the Order, without adverting to

the propriety of one step they pursue, or possessing a single qualification

requisite for advancement. Passing through the usual formalities, they consider

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themselves entitled to rank as master of the art, solicit and accept offices, and

assume the government of lodges, equally and assume the government of

lodges, equally unacquainted with the rules of the institution they pretend to

support, or the nature of the trust reposed in them. The consequences is

obvious; anarchy and confusion ensue, and the substance is left in shadow.

Hence men eminent for ability, rank , and fortune, are often led to view the

honors of Masonry with such indifference, that when their patronage is solicited,

they accept offices with reluctance, or reject them with disdain.

Masonry has long labored 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, that Lodges are in general better regulated, and the good

effects of such government are sufficiently displayed in the proper observance of

the general regulations.

Were brethren who preside over Lodges, properly instructed previous to their

appointment, and regularly apprized of the importance of their respective offices,

a general reformation would speedily take place. This would establish the

propriety of our government, and lead men to acknowledge; that our hours were

deservedly conferred. Till prudent actions shall distinguish our title to the honors

of Masonry, and our regular 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.

Among the various societies of men, few, if any, are wholly exempted from

censure. Friendship, however valuable in itself, however universal in 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 none with more propriety, than to the reprehensible motives which

too frequently lead men to a participation of social entertainment. If to pass an

idle hour, to oblige a friend, or probably to gratify an irregular indulgence, be our

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, our noble faculties should be sometimes buried in the cup of sobriety.

It is an obvious truth, that the privileges of Masonry have long been prostituted

for unworthy considerations, and hence their good effects have not been so

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, has been the result of such conduct. But the evil stops not here.

Persons of the description, ignorant of the true nature of the institution, probably

without any real defect in the 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, the most

valuable part of Masonry is turned into ridicule; while the dissipation 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 cannot wonder that so few should be distinguished for exemplary

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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

the own institution; 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 of lessons. We have reason to regret, that even

persons distinguished for a knowledge in the art, are too frequently induced to

violate the rules to which a pretended conformity has gained them applause. The

hypocrisy is soon unveiled: no sooner are they liberated from the trammels , as

they conceive, of a regular and virtuous conduct in the government of the Lodge,

than, by improperly abusing the innocent and cheerful repast, they become

slaves to vice and intemperance, and not only disgrace themselves, but reflect

dishonor on the fraternity. By such indiscretion, the best of the institution is

brought into contempt, and the more deserving part of the community justly

conceives a prejudice against the society, of which it is ever afterwards difficult to

wipe off the impression.

But if some do transgress, no wise man will thence argue against the whole

fraternity for the errors of a few individuals. Were the wicked lives of men

admitted as an argument against the religion which they profess, the wisest, the

wisest and most judicious establishment, might be exposed to censure. It may be

averred in favor of Masonry, that whatever imperfections may be 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; and when these have not the intended effect,

public reprehension becomes necessary; at last, when every mild endeavor to

effect a reformation is of o avail, they are expelled the Lodge, as unfit members

of the society.

Vain, therefore, is each idle surmise against the plan of our government; while

our laws are properly supported, they will be proof against every attack of our

most inveterate enemies. Men are not aware , that by decrying any laudable

system, 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 forte 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 subject to ridicule.

Whoever attempts to censure what he does not comprehend, degrades himself;

and the generous heart will always be led to pity the mistakes of such ignorant

presumptions

Charity is the chief of every social virtue, and the distinguishing characteristic of

the Order. This virtue includes a supreme degree of live 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 is not particularly our province to enter into disquisition of every branch of

the amiable virtue; we shall 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.

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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 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 institution. This humane, this generous

disposition fires the breath with manly feelings, and enlivens that spirit of

compassion, which is the glory of the human frame, and not only rivals, but

outshines, every other pleasure the mind is capable of enjoying.

All human passions, when directed by the superior principle of reason, promote

some useful purpose; but compassion towards proper objects is the most

beneficial of all the affections, as it extends to greater numbers, and tends to

alleviate 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 we behold an object pining under the

miseries of s 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 our pity is excited, we 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 something more

than a name.

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 quarterly

contributions, exclusive of private subscriptions to relieve distress, prove that we

are ever ready with cheerfulness, in proportion to our circumstances, to

contribute to alleviate the misfortunes of our fellow-creatures. Considering,

however, the variety of object, 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 misfortunes; 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 our 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, are reduced to

want, particularly claim our attention, and seldom fail to experience the happy

effects of our friendly association. To such objects, whose situation is more easy

to be conceived than expressed, we are induced liberally to extend our bounty.

Hence we give convincing proofs of wisdom and discernment; for though our

benevolence, like our laws, be unlimited, yet our hearts glow principally with

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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 subject, but the patrons of

science and the friends of mankind.

Having explained the principles of the Order, and endeavored to demonstrate the

excellence and utility of the institution, I shall conclude my observations with a

few friendly admonitions to my brethren.

As useful knowledge is the great object of our desire, let us steadily adhere to the

principles it inculcates, 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 every where 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 privet 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 make 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,

with 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, and exposing our

character to derision. But, in conformity to our precepts, as patterns worthy of

imitation, let the respectability of our lives be supported by the regularity of our

conduct, and the uniformity of our deportment. Thus, as citizens of the world, as

friends to every clime, we shall be living examples of virtue and benevolence,

equally zealous to merit as to obtain universal approbation.

Masonry comprehends within its circle every branch of useful knowledge and

learning, and stamps an indelible mark of preeminence on its genuine professors,

which neither chance, power, nor fortune can bestow. When its rules are strictly

observed, it is a sure foundation of tranquility amidst the various disappointments

of life; a friend that will not deceive, but will comfort and assist, in prosperity and

adversity; a blessing that will remain with all times. Circumstances, and places,

and to which recourse may be had, when earthly comforts sink into disregard.

Masonry gives real and intrinsic excellencies to man, and renders him fit for the

duties of society. It strengthens the mind against the storms of life, paves the

way to peace, and promotes domestic happiness. It meliorates the temper, and

improves the understanding; it is company in fortitude, and gives vivacity,

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variety, and energy to social conversation. In youth, it governs the passions, and

employs usefully our most active faculties; and in age, when sickness, imbecility,

and disease have benumbed the corporal frame, and rendered the union of soul

and body almost intolerable, it yields a fund of comfort and satisfaction.

These are its general advantages; to enumerate them separately, would be an

endless labor: it may be sufficient to observe, that he who cultivates this science,

and acts agreeably to the character of a Mason, has within himself the spring and

support of every social virtue; a subject of contemplation, that enlarges the mind,

and expands all its powers; a theme that is inexhaustible, ever new, and always

interesting.