Now it is well known that the operation of Freemasonry is confined, in a great measure, to morals; although it is not without a just claim to some degree of merit as a teacher of science. And if we trace its progress for the last thirty years in every quarter of the globe where it flourishes, we shall find it fairly entitled to its share in the polite literature of the day, sanctioned by Grand Lodges, and patronized by wise and benevolent Grand Masters. These writings have contributed not a little to the general amelioration of the morals, and improvement in the tastes and manners of men which distinguish the nineteenth century of Christianity. The system of Freemasonry at the present day, is marked by an adherence to the good old custom, so strongly recommended and assiduously practised by the masonic worthies of the last century, and imitated by many other public bodies of men, of assembling the brethren of a Province annually under their own Banner, and marching in solemn procession to the House of God, to offer up their thanksgivings in the public congregation for the blessings of the preceding years; to pray for mercies in prospect, and to hear from the pulpit a disquisition on the moral and religious purposes of the Order. It is to this custom that we are indebted for those invaluable treasures of masonic literature that are exhibited in the printed discourses of our clerical brethren. As for instance, those of our Reverend brothers Harris and Town, (U. S. of America); Inwood and Jones, (Kent); Haverfield, (Hampshire); Dr. Carwithen, (Devon); Dr. Orme (Lincolnshire); Grylls, (Cornwall); Erskine Neale, Freeman, (Suffolk); Walker, (West Yorkshire); Percy, (Dorset); Roberts, (Monmouth); Gilmour Robinson, (West Lancashire); Buckeridge, (Staffordshire); Broderip, (Somersetshire); Taylor, (Cheshire); Archdeacon Mant, (Ireland); Eyre Poole, (Bahamas); Hovenden and Ruspini, (Bengal); and many other talented and pious brethren whose names it would be tedious to enumerate. This custom is sufficient of itself to ensure the popularity of the Order, and create a respect for its holy principles in the public mind. I much regret that a practice so consonant with the original design of masonry should have been discontinued in my own Province, and exchanged for other public observances, which, though they may be innocent, are a novel introduction; and in my opinion, an application of divine masonry to purposes that were never contemplated at its original institution. This hint may not be without its use in other localities; and if the one must needs be done let not the other be omitted. The above custom would also be a means of promoting and encouraging that great attribute of the order-EQUALITY. But lest this principle should be confounded with the communism and fraternization which have worked such irreparable mischief in other countries, it may be useful shortly to explain its design and reference as used by the Free and Accepted mason. The system of equality observed in a mason's lodge, teaches the doctrine of mutual wants and mutual assistance, and destroys the unsocial vice of Pride, by the operation of which one man is induced to despise his brother, as though he was not formed of the same clay as himself, although he may be greatly his superior both in talent, virtue, and usefulness. Freemasonry is essentially democratic in its construction, and strikes at the root of this pernicious vice, which wrought the destruction of Nimrod and Nebuchadnezzar, Bali of Hindoostan, and Shedad of the Paradise of India, by laying it down as an axiom that "we are all equal by our creation, but much more so by the strength of our obligation;" and that "we meet on the level and part on the square." Now, according to the doctrines of the Order the level demonstrates that we are descended from the same stock, partake of the same nature and share the same hope; and that though distinctions among men are necessary to preserve subordination, yet no eminence of station can make us forget that we are brethren, and that he who is placed on the lowest spoke of fortune's wheel, may be entitled to our regard; because a time will come, and the wisest know not how soon, when all distinctions, except that of goodness shall cease; and death, the grand leveller of human greatness, reduce us to the same state. The lodge lectures are copious in carrying out this principle, that there may exist no possibility of misunderstanding it. They instruct us that in the lodge a king is reminded, though a crown may adorn his head and a sceptre his hand, the blood in his veins is derived from our common parent, and is no better than that of his meanest subject. The statesman, the senator, and the artist, are there taught that equally with others, they are exposed by nature to infirmity and disease; that unforeseen misfortunes may impair their faculties and reduce them to a level with the meanest of their species. This checks pride, and incites courtesy of behaviour. Men of inferior talents, or who are not placed by fortune in such exalted stations, are also instructed in the lodge to regard their superiors with peculiar esteem, when they discover them voluntarily divested of the trappings of external grandeur, and condescending, in the badge of innocence and bond of friendship, to trace wisdom and to follow virtue, assisted 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 Virtue only, mark distinction among masons. Nothing can more vigorously contribute to the banishment of pride from a mason's lodge, than such disquisitions. But to prevent the benignant principle of Equality from being prostituted to unworthy purposes. and used as a vehicle for any improper assumption of character, the ancient Charges provide that in the lodge the brethren are to pay due reverence to the Masters, Wardens, and Fellows; and out of the lodge they are directed to salute one another in a courteous manner, calling each other brother, freely giving mutual instruction as may be thought expedient, without being overseen or overheard, and without encroaching upon each other, or derogating from that respect which is due to any brother, were he not a mason; for though all masons are, as brethren, upon the same level, yet masonry takes no honour from a man that he had before; nay, rather it adds to his honour, especially if he had deserved well of the brotherhood, who must give honour to whom it is due. As a vice, nothing is more intolerable, or more debasing than pride; by which I mean that exclusive feeling which elevates one member of society, in his own opinion, to an imaginary distinction above another of the same rank, and perhaps superior endowments. For this reason it is formally repudiated in the system of Freemasonry. Our Grand Master, King Solomon, was more urgent in his condemnation of this vice than on any other subject. He declares his hatred of "pride and arrogancy, and a froward mouth;" and for this reason, because it produces contention,2 brings a man to shame, and certain destruction. Indeed, throughout the whole of the Sacred Scriptures, this vice is unequivocally prohibited as the bitter parent of all evil. Pride was not made for man. Our blessed Saviour classes it with adultery, fornication, murder, theft, covetousness, deceit, blasphemy and foolishness." And St. Paul adds that, "he who is lifted up with pride falls into the condemnation of the devil." In a word, of all the evils which have been introduced by the wicked spirit as the curse of man in his civil and social state, pride is the most pernicious. Every single vice is bad, but pride is the consummation of them all. And hence Freemasonry, that benevolent, and truly amiable science, has most unceremoniously banished it from the lodge, and sung its requiem; for it is a moral leprosy, by which the soul is spotted and defiled, and filled with "wounds, and bruises, and putrifying sores." Even the heathen, who were ignorant of the benignant principles of true religion, believed its existence to be hostile to the peace and comfort of society. Tacitus says, Multos qui conflictari adversis videantur, beatos; ac plerosque, quanquam magnas per opes, miserrimos; si illi gravem fortunam constanter tolerent, hi prosperà inconsulté utantur. And the ethnic poet, Horace, promulgated the same doctrine, when he said, Non possidentem multa vocaveris Duramque callet pauperiem pati. Dr. Doune illustrates this vice by these judicious reflections, which are worth preserving. "Death comes 1 Prov. viii. 13. 2 Ib. xiii. 10. 5 Mark vii. 21, 22. 3 Ib. xi. 2. equally to us all, and makes all equal when it comes. The ashes of an oak in a chimney are no epitaph of that oak, to tell me how high, or how large, that was; it tells me not what flocks it sheltered while it stood, nor what men it hurt when it fell. The dust of great persons' graves is speechless, too; it says nothing, it distinguishes uothing. As soon as the dust of a wretch whom thou wouldest not, as of a prince whom thou couldest not look upon, will trouble thine eyes if the wind blow it thither; and when a whirlwind hath blown the dust of the churchyard into the church, and the man sweeps out the dust of the church into the churchyard, who will undertake to sift those dusts again and to pronouncethis is the patrician, this is the noble flower;-and this is the yeoman, this is the plebeian bran." I have been rather diffuse upon this unmanly vice, because it is so positively prohibited in a mason's lodge; and I think also that if the teaching of Freemasonry on this particular point, were carried out in practice amongst mankind, it would strengthen the bond of union which cements man to his fellow, and thus become of the most essential service to society in general. But the most distinguishing glory of Freemasonry is Charity; which, indeed, constitutes the peculiar characteristic of the age in which we live. Public institutions for benevolent purposes have sprung up in every metropolis and provincial town throughout the world, and there is no class of destitution which is now unprovided with a retreat where their sorrows are assuaged, and their wants supplied. The good Samaritan is every where at work. In this point of view also Freemasonry must be regarded as the agent of unbounded good. To its male and female orphan schools, and fund of Benevolence, which have long been in active and beneficial operation, we have added not only an Asylum for the worthy aged and decayed members of the fraternity, and an Annuity Fund for the benefit of the same class of destitute persons; but a projected establishment for the permanent support of the widows of indigent Freemasons has been mooted in Grand Lodge, with the best wishes of the Craft for its happy termination, and I do not entertain the slightest doubt but it will ultimately be accomplished. In addition to all these noble institu |