-
Articles/Ads
Article TO CULTIVATE BENEVOLENCE Page 1 of 1 Article TO CULTIVATE BENEVOLENCE Page 1 of 1 Article THE FIFTEEN SECTIONS. Page 1 of 1
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
To Cultivate Benevolence
TO CULTIVATE BENEVOLENCE
From the VOICB OP MASONRY . SUPPOSE one was called upon to establish an association for tho cultivation of benevolence and its kindred virtues , Avhat steps would he naturally take to accomplish his purpose ? On -what principles Avonld ho build his superstructure ? What should be the chief corner-stone , and rvhat material should ho use in the erection of tho moral edifice ?
I know not what others might do , but wero the task allotted to mo , tho existence of GOD—tho great uncaused Cause of all causes—the Universal FATHER should be the chief corner-stone . To the theory of His existence and parental character all nations of the earth subscribe j so every nationality could become supporters of such an instititution Avithout contravening any other point of tho established
religion . This would be a strong reason why a belief in GOD should bo the corner-stone in tho foundation , as it must bo followed by its corollary—mankind are brethren . But a stronger reason why it should bo adopted for such a purpose is that it is true . Excepting a few Avise ones of prosent and past ages who insist that this harmonious universe presents no evidence of wisdom and design , all nations ,
at ovory period of tho world s history , have held tho existence of a Supremo Rulor as the great leading fact in the universe . With thoso Avhotn AVO care to influence it needs no proof . In tho organization that I would establish this should bo tho sure foundation—tho tie that should bind the whole membership together in ono brotherhood . In that band thero should not be a single individual who could not
say , under the sanction of a solemn oath : " My trust is in GOD !" Not ono should take upon himself the responsibilities appertaining to a member who could not adopt the spirit of the prayer of the SON or GOD and say , " Our FATHER Avho art in heaven . " To avow his allegiance to these fundamental facts and principles should be required of every applicant for membership before he shonld receive
the seal of acceptance . Then tho Fatherhood of GOD and the Brotherhood of Man would stand as tho foundation of the moral superstructure I would propose to build . But from these conceded facts I would draw legitimate inferences . If GOD is our FATHER , he has a right to command onr obedience and services , consequently it should be a prime article in the creed of the
organization that every member should obey tho divine law and gauge his actions by that unerring rule . If man is our brother , ifc is our duty to treat him as such : to rejoice with him in prosperity , and sympathise with him in adversity ; when he is sick to visit him , when in distress to give him aid , when wrong to point out to him the better way ; when right to applaud and encourage him to persevere . This
would form another strong bond of union , which , properly applied , would , or ought to make the Fraternity strong and indissoluble . These should be the principles upon Avhich I would establish a society to cultivate benevolence But the best principles may bo abused , and bad men for their own selfish and sinister ends , might strive to alienate the association from its original purposes . To prevent this a strict and thorough examination should bo made of the
character of every applicant for admission , and . nono should pass the threshold who had not an honest head and a generous and benevolent heart . That he oppressed the poor should bar him out of the conclave . That he refused succour to the needy should bo sufficient reason for his rejection . That he by legal means or otherwise appropriated what should have been another ' s should doom him to ostracism . Such should have no place in the association I would establish .
In the terse and true language of a benevolent society of this age , " Mau needs a closer acquaintance with man the world over . " Halt of the differences between nations , communities and individuals arise from non-acquaintance and non-intercourse . To mako an association homogeneous , its members must be intimately acquainted and know each other . To be able to sympathise with our neighbour in his
affliction , we must know not only that ho is afflicted , but also in what manner or shape the misfortune conies . To enable us to rejoice in the prosperity of a friend , we must know in what conditions he is successful . Hence to produce homogeneousness in the proposed society , there should be frequent intercourse among the members . Each should know the others , and be cognizant of their condition
should be acquainted with their private and puouc characters , their modes of thought , their preferences and their prejudices . To insure this knowledge and acquaintance there should be frequent meetings of the members , when they could converse in the most free and confidential manner , with the certainty that a revelation or confession which might bo made would not be reported to the ears of an enemy
or become public to the disadvantage of the one who made it . The meetings should bo held on the basis that the subject of discussion should be treated confidentially , so that if vice needed reproof , or virtue the meed of praise , or misfortune needed assistance , or prido a rebuke , each could receive its just desert 3 , and not be held up to the gaze of a censorious , scandal-loving , and unforgiving world .
But men are forgetful of vows they havo taken , and it would not be likely that a hundred men would ever be found who would agree upon all subjects that might be introduced in such an association . Men differ in political aud religious matters , and sharp words and sometimes heavy blows are the result . We do not propose to organize a church or a political clnb , but only a society for tho
inculcation of benevolent practices , and to prohibit the discussion of these exciting subjects would not run counter to the objects of our organisation , therefore , lest the passions of some brother should get control of his reason , I would forbid the introduction of thoso subjects , and refuse to give him the moans by which tho reason is so often
dethroned . I should hope by debarring the members from introducing subjects foreign to the object for which they were associated together " to keep tho unity of the spirit iu tho bonds of peace , " a thing which most of the churches which countenance political discussions iu their bodies fail to do . In pursuance of my design to give the outline for an organisation
To Cultivate Benevolence
for the cultivation of benevolence , for tho meeting of such a body as it contemplates I Avonld provide a pleasant aud comfortable room , whero all could assemble and enjoy each other ' s compauy . It should bo pleasing as well as pleasant , aud instructive as Avell as pleasing , for on its walls shonld bo pictures , each teaching some losson in benevolence . And there should be portraits of thoso Avho had been
distinguished for their virtues , and especially for their generosity towards their fellows who neded aid . Theso should bo kept to remind the brethren that the duties so well performed by thoso represented by the portraits had devolved upon them—to continually point to tho path of duty , and say to them , their successors , " this is tho way , walk ye in it . " Every implement necessary in tho transaction of business should bo an open book , to be read by every member ,
containing good and salutary lessons of prime duty , the carpet upon the floor , the tables of the officers , tho official badgos , all should contaiu lessons of practical value whioh it should bo ouo of the first duties of the initiate to learn , so that when a member should enter ho should have spread out before him iu speaking hieroglyphics his whole duty as demanded by the association . This handwriting on tho wall should be so plain that he who ran might read .
Most men are powerfully influenced by forms and coromonies . Thus almost every society , though formed upon the most simple model , has its form of reception of mombors . Tho Church baptises its communicants , ordains its ministers , and consecrates its bishops . Tho Government crowns its King , the president swears to bo faithful to the constitution , and to see that tho laws are oxecntcd , and all
subordinate officers , from the presidont to tho town bailiff , follow his example In a mattor of this kind I Avould not go contrary to tho practice of mankind everywhere and in all age 3 . I would receive a neophyte with solemn , imposing aud impressive coromonies—by mysterious rites which should all bo calculated to impress upon tho mind the great leading facts and principles upon which the institution
was founded , and the objects for which , it was established . From tho timo he crossed the threshold until he was hailed as a brother iu full fellowship , every lecture should impress upon his mind the principles by which he was to govern his conduct , every sentonco should enforce some duty , every rite shonld illustrate somo vital truth , every ceremony should bear its appropriate lesson . Whatever scenes he was to
pass through should be full of valuable information ; every act should be laden Avith knorvledge necessary and useful in the new relation on which he was entering . He should not pass a figure in tho carpet that did not impart to him a truth , every pictute ou the wall should incite him to tho practice of benevolence and charity , and he should find at the station of every officer a hieroglyphic , teaching important
and recondite truths relative to his advancement in the mystories of the institution . To secure the full value of such an organisation the meetings should be as sacred and secret as the family circle Avhen gathered around the sacred fireside . But it Avould not bo known in an association with a largo member .
ship , who were entitled to outer . In the family circle eaoh knows all the members , and henco no impostors can thrust themselvo 3 iuto it . So there is no need of secred methods of recognition . Nob so in a large society , whero the most of tho members may be personally unknown to each other . In that case it is needful that other means should bo adopted to secure tho circle from intruders who havo no
warrant for their presence . This desideratum might bo secured by adopting certain words or signs known only to tho initiated , which , truthfully pronounced and correctly given , should secure admission to him who was able to give thorn into any branch of the institution . Who does not know that with such principles and such moans , well acted upon and enforced , a society oE infinite value to mankind could
be built up and sustained . The foregoing is a brief ontline of the moans I should strive to pub in execution were I called upon to found a society for the cultivation of benevolence . It appears that some person or persons far back in the dim ages of antiquity had similar ideas , for he or they organised just such an association . That it was calculated to be permanent is
attested by the fact that it has long outlived tho history of its origin ; that it answers the end designed is proved by the testimony of hundreds of thousands who have been the recipients of its blessings . There is no need to get up another society for the same purpose , since one exists , universally prosperous and flourishing . We call ib Freemasonry .
The Fifteen Sections.
THE FIFTEEN SECTIONS .
Arrangements have been made for working the sections at the folloAving Lodges of Instruction : — On Monday , the 12 th November , at tho Tredegar , No . 1 G 25 , Royal Hotel , Mile End-road , at 7 . Bio . T . J . Barnes as W . M .. * On Friday , tho lo ' th Novomber , at the William Preston , No . 765 , Feathers Tavern , Upper George-street , Edgwaro-road . Bro . Rudder , forth as W . M .
On Monday , tho 2 Gth November , at tho H yde Park , No . 1425 , tho Westbournc , Uravon-road , Paddiugton . On Tuesday , tho 27 th November , at tho Constitutional , No . 55 , Bedford Hotel , Southauipton-builcliugs , Holboru . Bro . Tate Sb' 2 , as W . M .
On Thursday , tho 29 th Novomber , at Tho Great City , Masons' Hall Tavern , E . C . On Friday , the 30 th November , at tho Hervey , No . 12 G 0 , Punch ' s Tavern , < Jti Fleet-street , E . C , at 7 . Bro . G . King juii . as W . M .
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
To Cultivate Benevolence
TO CULTIVATE BENEVOLENCE
From the VOICB OP MASONRY . SUPPOSE one was called upon to establish an association for tho cultivation of benevolence and its kindred virtues , Avhat steps would he naturally take to accomplish his purpose ? On -what principles Avonld ho build his superstructure ? What should be the chief corner-stone , and rvhat material should ho use in the erection of tho moral edifice ?
I know not what others might do , but wero the task allotted to mo , tho existence of GOD—tho great uncaused Cause of all causes—the Universal FATHER should be the chief corner-stone . To the theory of His existence and parental character all nations of the earth subscribe j so every nationality could become supporters of such an instititution Avithout contravening any other point of tho established
religion . This would be a strong reason why a belief in GOD should bo the corner-stone in tho foundation , as it must bo followed by its corollary—mankind are brethren . But a stronger reason why it should bo adopted for such a purpose is that it is true . Excepting a few Avise ones of prosent and past ages who insist that this harmonious universe presents no evidence of wisdom and design , all nations ,
at ovory period of tho world s history , have held tho existence of a Supremo Rulor as the great leading fact in the universe . With thoso Avhotn AVO care to influence it needs no proof . In tho organization that I would establish this should bo tho sure foundation—tho tie that should bind the whole membership together in ono brotherhood . In that band thero should not be a single individual who could not
say , under the sanction of a solemn oath : " My trust is in GOD !" Not ono should take upon himself the responsibilities appertaining to a member who could not adopt the spirit of the prayer of the SON or GOD and say , " Our FATHER Avho art in heaven . " To avow his allegiance to these fundamental facts and principles should be required of every applicant for membership before he shonld receive
the seal of acceptance . Then tho Fatherhood of GOD and the Brotherhood of Man would stand as tho foundation of the moral superstructure I would propose to build . But from these conceded facts I would draw legitimate inferences . If GOD is our FATHER , he has a right to command onr obedience and services , consequently it should be a prime article in the creed of the
organization that every member should obey tho divine law and gauge his actions by that unerring rule . If man is our brother , ifc is our duty to treat him as such : to rejoice with him in prosperity , and sympathise with him in adversity ; when he is sick to visit him , when in distress to give him aid , when wrong to point out to him the better way ; when right to applaud and encourage him to persevere . This
would form another strong bond of union , which , properly applied , would , or ought to make the Fraternity strong and indissoluble . These should be the principles upon Avhich I would establish a society to cultivate benevolence But the best principles may bo abused , and bad men for their own selfish and sinister ends , might strive to alienate the association from its original purposes . To prevent this a strict and thorough examination should bo made of the
character of every applicant for admission , and . nono should pass the threshold who had not an honest head and a generous and benevolent heart . That he oppressed the poor should bar him out of the conclave . That he refused succour to the needy should bo sufficient reason for his rejection . That he by legal means or otherwise appropriated what should have been another ' s should doom him to ostracism . Such should have no place in the association I would establish .
In the terse and true language of a benevolent society of this age , " Mau needs a closer acquaintance with man the world over . " Halt of the differences between nations , communities and individuals arise from non-acquaintance and non-intercourse . To mako an association homogeneous , its members must be intimately acquainted and know each other . To be able to sympathise with our neighbour in his
affliction , we must know not only that ho is afflicted , but also in what manner or shape the misfortune conies . To enable us to rejoice in the prosperity of a friend , we must know in what conditions he is successful . Hence to produce homogeneousness in the proposed society , there should be frequent intercourse among the members . Each should know the others , and be cognizant of their condition
should be acquainted with their private and puouc characters , their modes of thought , their preferences and their prejudices . To insure this knowledge and acquaintance there should be frequent meetings of the members , when they could converse in the most free and confidential manner , with the certainty that a revelation or confession which might bo made would not be reported to the ears of an enemy
or become public to the disadvantage of the one who made it . The meetings should bo held on the basis that the subject of discussion should be treated confidentially , so that if vice needed reproof , or virtue the meed of praise , or misfortune needed assistance , or prido a rebuke , each could receive its just desert 3 , and not be held up to the gaze of a censorious , scandal-loving , and unforgiving world .
But men are forgetful of vows they havo taken , and it would not be likely that a hundred men would ever be found who would agree upon all subjects that might be introduced in such an association . Men differ in political aud religious matters , and sharp words and sometimes heavy blows are the result . We do not propose to organize a church or a political clnb , but only a society for tho
inculcation of benevolent practices , and to prohibit the discussion of these exciting subjects would not run counter to the objects of our organisation , therefore , lest the passions of some brother should get control of his reason , I would forbid the introduction of thoso subjects , and refuse to give him the moans by which tho reason is so often
dethroned . I should hope by debarring the members from introducing subjects foreign to the object for which they were associated together " to keep tho unity of the spirit iu tho bonds of peace , " a thing which most of the churches which countenance political discussions iu their bodies fail to do . In pursuance of my design to give the outline for an organisation
To Cultivate Benevolence
for the cultivation of benevolence , for tho meeting of such a body as it contemplates I Avonld provide a pleasant aud comfortable room , whero all could assemble and enjoy each other ' s compauy . It should bo pleasing as well as pleasant , aud instructive as Avell as pleasing , for on its walls shonld bo pictures , each teaching some losson in benevolence . And there should be portraits of thoso Avho had been
distinguished for their virtues , and especially for their generosity towards their fellows who neded aid . Theso should bo kept to remind the brethren that the duties so well performed by thoso represented by the portraits had devolved upon them—to continually point to tho path of duty , and say to them , their successors , " this is tho way , walk ye in it . " Every implement necessary in tho transaction of business should bo an open book , to be read by every member ,
containing good and salutary lessons of prime duty , the carpet upon the floor , the tables of the officers , tho official badgos , all should contaiu lessons of practical value whioh it should bo ouo of the first duties of the initiate to learn , so that when a member should enter ho should have spread out before him iu speaking hieroglyphics his whole duty as demanded by the association . This handwriting on tho wall should be so plain that he who ran might read .
Most men are powerfully influenced by forms and coromonies . Thus almost every society , though formed upon the most simple model , has its form of reception of mombors . Tho Church baptises its communicants , ordains its ministers , and consecrates its bishops . Tho Government crowns its King , the president swears to bo faithful to the constitution , and to see that tho laws are oxecntcd , and all
subordinate officers , from the presidont to tho town bailiff , follow his example In a mattor of this kind I Avould not go contrary to tho practice of mankind everywhere and in all age 3 . I would receive a neophyte with solemn , imposing aud impressive coromonies—by mysterious rites which should all bo calculated to impress upon tho mind the great leading facts and principles upon which the institution
was founded , and the objects for which , it was established . From tho timo he crossed the threshold until he was hailed as a brother iu full fellowship , every lecture should impress upon his mind the principles by which he was to govern his conduct , every sentonco should enforce some duty , every rite shonld illustrate somo vital truth , every ceremony should bear its appropriate lesson . Whatever scenes he was to
pass through should be full of valuable information ; every act should be laden Avith knorvledge necessary and useful in the new relation on which he was entering . He should not pass a figure in tho carpet that did not impart to him a truth , every pictute ou the wall should incite him to tho practice of benevolence and charity , and he should find at the station of every officer a hieroglyphic , teaching important
and recondite truths relative to his advancement in the mystories of the institution . To secure the full value of such an organisation the meetings should be as sacred and secret as the family circle Avhen gathered around the sacred fireside . But it Avould not bo known in an association with a largo member .
ship , who were entitled to outer . In the family circle eaoh knows all the members , and henco no impostors can thrust themselvo 3 iuto it . So there is no need of secred methods of recognition . Nob so in a large society , whero the most of tho members may be personally unknown to each other . In that case it is needful that other means should bo adopted to secure tho circle from intruders who havo no
warrant for their presence . This desideratum might bo secured by adopting certain words or signs known only to tho initiated , which , truthfully pronounced and correctly given , should secure admission to him who was able to give thorn into any branch of the institution . Who does not know that with such principles and such moans , well acted upon and enforced , a society oE infinite value to mankind could
be built up and sustained . The foregoing is a brief ontline of the moans I should strive to pub in execution were I called upon to found a society for the cultivation of benevolence . It appears that some person or persons far back in the dim ages of antiquity had similar ideas , for he or they organised just such an association . That it was calculated to be permanent is
attested by the fact that it has long outlived tho history of its origin ; that it answers the end designed is proved by the testimony of hundreds of thousands who have been the recipients of its blessings . There is no need to get up another society for the same purpose , since one exists , universally prosperous and flourishing . We call ib Freemasonry .
The Fifteen Sections.
THE FIFTEEN SECTIONS .
Arrangements have been made for working the sections at the folloAving Lodges of Instruction : — On Monday , the 12 th November , at tho Tredegar , No . 1 G 25 , Royal Hotel , Mile End-road , at 7 . Bio . T . J . Barnes as W . M .. * On Friday , tho lo ' th Novomber , at the William Preston , No . 765 , Feathers Tavern , Upper George-street , Edgwaro-road . Bro . Rudder , forth as W . M .
On Monday , tho 2 Gth November , at tho H yde Park , No . 1425 , tho Westbournc , Uravon-road , Paddiugton . On Tuesday , tho 27 th November , at tho Constitutional , No . 55 , Bedford Hotel , Southauipton-builcliugs , Holboru . Bro . Tate Sb' 2 , as W . M .
On Thursday , tho 29 th Novomber , at Tho Great City , Masons' Hall Tavern , E . C . On Friday , the 30 th November , at tho Hervey , No . 12 G 0 , Punch ' s Tavern , < Jti Fleet-street , E . C , at 7 . Bro . G . King juii . as W . M .