A Charge To Masons.

as flowing from the same corrupted principles . I have had the honour of being a member of this ancient and honourable society many years , have sustained many of its offices , and can and do aver , in this sacred place , and before the Grand Architect of the world , that I never could observe ought therein but what was justifiable and commendable according to the strictest

rules of society ; this being founded on the rules of the gospel , doing the will of God , and the subduing the passions , and highly conducing to every sacred and social virtue . Bufc not to insist on my own' experience , the very antiquity of the constitution furnishes a sufficient argument to confute all gainsayers . For no combination of wicked men , for a wicked purpose , ever lasted long . The want of virtue , on which mutual trust and confidence is

founded , soon divides and breaks them to pieces . Nor would men of unquestionable wisdom , known integrity , strict honour , undoubted veracity , and good sense ( though they might be trepanned into a foolish or ridiculous society , which could pretend to nothing valuable ) , ever continue in it , as all the world may see they have done and now do , or contribute towards supporting and propagating it to posterity .

As to any objections thafc have been raised against this society , they are as ridiculous as they are groundless : —for what can discover more egregious folly in any man than to attempt to villify what he knows nothing of ? At that rate he may with equal justice abuse or calumniate anything else that he is unacquainted with—but there are some peculiar customs among us ;

surely these can be liable to no censure ; hath nofc every society some peculiarities which are not to be revealed to men of different communities ? Bufc some among us behave not so well as might be expected . We fear this to be too true , and are heartily sorry for it ; let us therefore every one try to mend ono another . But even this objection is of no weight wifch a man

of ingenuity and candour . For if the unworthiness of a professor casts a reflection upon the profession , it may be inferred , by parity of reason , that the misconduct of a Christian is an argument against Christianity . But this is a conclusion which I presume is no more than what he must subscribe to who is so unreasonable as to insist on the other .

Upon the whole , then , it appears that the rules of this society have a direct tendency to render conversation agreeable , as well as innocent , and so to influence our practice as to be useful to others and profitable to ourselves , for to continue in amity and maintain a fair correspondence , to be disposed reciprocally to all offices of humanity , and to act upon mutual terms of

benevolence , which are tbe characteristics of Christianity , are likewise the cement of this society . And how good it is to assist , to comfort , and to relieve the oppressed , I need not now observe . Nor is it less obvious how pleasant it is to contribute to the innocent delight , and promote the lawful advantage of one another ; and always to converse with security , without even the least suspicion of fraudulent , injurious , or malicious practices .

Now , in order to cherish and promote this harmony within doors and without , let us first lay hold on fche surest means to stop the mouth of detraction , by endeavouring to lead a pure and unblemishable life . Let us consider , my Brethren , that not the reputation of one only , but that of the

whole society is affected by a Brother s misbehaviour . Invested as we are with that distinguished badge , which at this day is the glory of the greatest potentates upon earth , we should scorn to act beneath the dignity of our profession . Let us then walk worthy of our vocation , and do honour to our profession .

Let us rejoice in every opportunity of serving and obliging each other , for then , and only then , are we answering the great end of our institution . Brotherly love , relief , and truth oblige us not only to be compassionate and benevolent , bufc to administer that relief and comfort which the condition of any member requires , and we can bestow without manifest inconvenience to

ourselves . No artful dissimilation of affection can ever be allowed among those who are upon a level ; nor can persons who live within compass act otherwise than upon the square , consistently with the golden rule doing as they would be done by . For among us every one is , or should be , another

self ; so that he that hates another must necessarily abhor himself also ; he that prejudices another , injures his own nature ; and he that doth not relieve a distressed Brother , starves a member of his own body . But this relief is not to be bestowed upon the idle , indolent , and extravagant , but upon the unfortunate , industrious , successless Brother .

Let us next remember the regulations of this society are calculated not only for the prevention of enmity , wrath , and dissension , but for the promotion of love , peace , and friendship : then here surely conversation must be attended with mutual confidence , freedom , and complacency . He who neither contrives mischief himself against others , nor suspects any against

himself , has his mind always serene , and his affections composed . All the human faculties rejoice in order , harmony , and proportion ; by this our society subsists , and upon this depends its wisdom , strength , and beauty . Let , therefore , no narrow distinctions discompose this goodly frame or disturb its symmetry ; but when good and worthy men offer themselves , let them

ever have the first place in our esteem ; but as for the abettors of atheism , irreligion , libertinism , infidelity , let us , in the words of the prophet , shake our hands from them , just as a person would do who happens to have burning coals or some venomous creature fastening upon his flesh . In such a case none would stand a moment to consider ; none would debate with

himself the expediency of the thing , but instantly fling off the pernicious encumbrance ; instantly endeavour to disengage himself from the clinging mischief ; so should every upright Mason from such perilous false Brethren . There is one essential property which belongs to our Craft which had liked to have slipped me , and which , however condemned , is highly worthy of all applause , and that is secrecy . All that should be disclosed of a Lodge

A Charge To Masons.

is this , that in our meetings we are all good-natured , loving , and cheerful one wifch another . Bufc what are these secrets ? Why , if a Brother in necessity seeks relief , it is an inviolable secret , because true charity vaunteth not itself . If an overtaken Brother be admonished , it is in secret , because charity is kind . If possibly little differences , feuds , or animosities should invade our peaceful walls , they are still kept secret ; for charity suffereth

long , is not easily provoked , thinking no evil . These and many more ( would time permit ) which I could name are the embellishments which emblazon the Mason ' s escutcheon . And as a further ornament , let us add that aromatic sprig of acacia , of letting our light so shine before men that they may see our good works ; and that whereas they speak against us as evil doers , they may , by our good works , which they shall behold , glorify God . — " Voice of Masonry . "

Good Men And True.

GOOD MEN AND TRUE .

HOW often in the ceremonies and mysteries of Masonry are we reminded to be " good men and true , " and what beautiful lessons and emblematic symbols expressive of those sublime sentiments are brought to our minds , and by our Master ' s endeavour are intended to be implanted in our souls . But , alas ! for man's weakness , we find the seed of pure Masonry is dropped upon uncultivated ground of morality , and it takes no root , produces no plant , and therefore we find no sweet , fragrant flower to attract the eye or to add sweet savours to tho air surrounding .

" To be good men and true is the first lesson we are taught m Masonry . It is a theme we are expected to daily contemplate , and by its dictations endeavour to so regulate our lives , acts , and words that we may not bring reproach upon the good name of fche Masonic institution , the character of its members , or disgrace upon ourselves and families .

Many times , when in the company of those whom we deem good men and true , our nerves have been shocked and our souls distracted when listening to some Brother relating a smutty story , such , many times , as would not be heard , possibly , in one of the lowest dens of earth , where would be found the most degraded of people , rather than at a banqueting table , in a Masonic

temple , and , more particularly , from the lips of a Brother , and more especially from the mouth of him who but a few moments before was teaching candidates then seated around the banquet the morals and precepts inculcated in the lessons of the degrees that had been conferred upon them on that evening . Nothing can be more disgusting to a refined man than

vulgarity about a banqueting board , especially when it comes from him who should know better , and who is the one that points out to its members these very things as being immoral , and which he requests them to avoid . But such is the ease , and no doubt many consistent members of fche Christian Church do not belong , nor will they join the Fraternity , because of the

immorality observed among the Masters and teachers of our moral Craft work . For those parties would not bring such disgrace on their profession , if they did their immoral acts entirely among the Brethren , but they exhibit themselves among those with whom they mingle with in the world , and therefore their character is known by everyone as not worthy of being a member or a teacher by the Fraternity , and by the world not worthy of

being an associate . Brethren , let us endeavour to correct the habits , language , and acts of our Masters and teachers , so that their tongue will not be a reproach to the cause and extension of Masonry , or let us remove them from their office , as nofc fit to teach the morals and precepts of Masonry . —J . H ., in the " American Tyler . "

Masonic Parliamentary Law.

MASONIC PARLIAMENTARY LAW .

THE newly installed Master of a Lodge finds himself called upon not only to work three of the degrees of Ancient Craft Masonry , but also to preside over the Lodge at its meetings during the transaction of business , and govern it with justice and equity . The latter is often as difficult a work as the former . As Warden he gradually acquired the ability to skillfully

confer the degrees , having had repeated experience in performing that duty , but he comes to the Master's chair without any training as a presiding Officer over the deliberations of Freemasons . Hence he has everything to learn . How shall he learn it ?

His first and indeed his constant resort should be to the " Ahiman Rezon" or " Book of Constitutions" of his Grand Lodge . It always contains important directions on this subject . While it is true that the Brother who has had experience in profane deliberative assemblies naturally brings to the performance of his duties as

Worshipful Master a line of ability which will prove of auxiliary aid , one of the first lessons he has to learn is , that a Masonic Lodge is not a debating society , nor an ordinary deliberative body , but is as different from these as Freemasonry is different from the profane world . Those over whom he

presides are all Freemasons , all of whom look up to him and acknowledge him as Master . He is far more than the President of a society , or the Chairman of a meeting . There is no proper analogy between the two ; indeed there is more of contrast than of analogy .

Let us turn to the " Ahiman Rezon " of the Grand Lodge of Pennsyl vania for an indication of the striking difference between a Lodge and a profane society , in the matter of its government by the presiding Officer . The ' * Ahiman Rezon " provides , that " What is known as ' Parliamentary