Modern Freemasonry As A Social And Moral Reformer.

but I am confident you would jump to quite a different conclusion . The ancient philosophers had each their Code of Morality . The morality of Plato , Aristotle , Zeno , Socrates and others ,

meant the practice of certain duties enjoined by them ; and it is most remarkable how much Masonry was practiced ( I don ' t , of course , mean exactly as we practice it , but in their organization , division into , and qualifications for , student grades , & c ) , by all the Greek p hilosophers .

Masonic morality I take to be the practice of certain duties ( laid down in our Masonic law ) to God and mankind , which necessarily includes social duties . A moral action is one whose quality renders it good ; therefore good

deeds are moral , and bad deeds immoral . That definition applies in a very general and marked degree to our Masonic doctrines : and when we come to realise the fact that it is

not the morality of heathen philosophers but of God , I think you will admit that Freemasonry not onl y is , but must be , a moral , and if a moral , then a social reformer .

Freemasonry , however , is not alone a preacher of morality , but I shall be able to explain hoiv ifc must be a moral and social reformer .

First and foremost , no man can actively take part in Lodge duties , without reflecting upon the Wisdom , the Omnipotence , and also on the Mercy of the G . A . O . T . U . I have personally known two former Atheists , who both

owe their conversion to a Masonic Lodge , and that too , on the night of their initiation . One has attained high honours in the Craft , of which he is an ornament ; and I am

proud to regard him to-day as an intimate and valued friend ; tbe other also proved an excellent Mason , but , I believe , died some years ago , after leaving Yorkshire .

Further , Masonry leads men to think less selfishly of themselves , and more about others ; it shows them the why and the wherefore they have been sent into the world , and develops the instincts of benevolence and charity . It

creates , by the success of individuals apparently far inferior in intellectual attainments , an emulative desire among Masons to cultivate those talents wherewith God has endowed them , as well to His glory as the good of their

fellow-creatures . There is yet another reformation that Freemasonry promotes , whose influence is incalculable . That is the fraternising of men whose reli g ious or political opinions may widely differ , but form no bar to goodfellow

ship . It is deli ghtful to see the fervour with which Brethren meet in a Lodge and afterward enjoy " the feast of reason and flow of soul" together , and yeb a week may

scarcely have elapsed since they met face to face in opposition on a political platform ! Who then will tell me that Freemasonry is nofc a moral and social reformer ?

Man is a social animal . He is subject to wants and infirmities to such a degree that it is evident he was intended to mix with his fellows . He can neither find food

for the body nor for the mind without others , and besides , his faculties and abilities , it is clear , must remain dormant and comparatively useless , for they can never be perfected without society . Moreover , the possession of remarkable

talents by a man naturally incites to the display of them , which is a human weakness that often proves hi ghly beneficial to others as well as himself . It is right that after the serious work of the Lodge there should be that rational

enjoyment in the social circle which we call goodfellowship . Strictly speaking , the latter has a much wider signification than most Masons give it , because we may cultivate it

once a month in a Lodge , but it may influence us every day away from it . Besides , there may be goodfellowship without what is called " good eating and drinking !"

Goodfellowship , however , as we understand it , I hold to be of more importance than many are disposed to allow . I believe that without it we should have largely diminished subscriptions to our Charities . If you want a man to

interest himself in the happiness of his fellows , the best time to approach him is when he is himself happy . I may have somewhat crude ideas about ordinary goodfellowship , but I know what Masonic goodfellowship is , and it is of

that I would speak , and also of that hospitality which Masonic usage , influenced by Masonic principles , enjoins us to offer to visiting brethren . I believe that hospitality greatly extends the area of goodfellowship ; and as a crust ,

offered with true feeling , with a kindl y look aud a cheery word , is to be preferred to dainties inhospitably and ostentatiously paraded for our acceptance ; so [ think that is the reason why Lodge hospitality is so highl y valued by our visiting brethren . I recollect a brother from America

attending my Lodge . It was the first he had visited in

Modern Freemasonry As A Social And Moral Reformer.

this country after an absence of very many years , and as he himself stated , he felt a stranger in a strange land . " I was a stranger and ye took me in , " he said with emotion in responding as a visitor ; when I go bade to my own Lodite

1 shall tell my brethren that Masonry is something more than a name in the Old Country , and shall navnr forget the kindness I have received . " He visited us several times after that , and since leaving our shores , I may tell you that on

several occasions our Lodge Charitable Funds have been augmented by him most generously , and I look upon those fraternal remembrances of us , when far away , as pure offerings ou the shrine of Masonic goodfellowship .

Whatever influences the heart to kindly and generous impulses must be good in itself ; and to my mind Masonic goodfellowship does this when other means or inducements would fail . Now , we havo a very great advantage as

Masons over any other society , public or private , for the cultivation of this feeling . At our social gatherings there are no real strangers , and hence there can be no repressive influences to check those little kind offices of mutual

civility and good will that act so powerfull y as the sweeteners of human life . The natural dependence of man upon his fellows , constrains him to seek goodfellowship . He needs sympathy , not alone to soothe the heart , but to

enable him to discern the wayside flowers that too often are hidden by the thorns of this life . Masonic goodfellowship supplies more ; it provides rational relaxation from our daily labours , and , as if every want of our human

nature had been thought of by the originators of our speculative system , it furnishes also the ever gratifying applause for generous actions as well as approbation for good work done . We generally wish to repeat an act of kindness ,

because of the pleasure it gives both to the doer and the recipient , and the least important of these tends to soften the heart and promote goodfellowship . I have known scores of social differences healed by tho balm of

goodfellowship . I have seen a brother walk across the floor of a Lodge to shake hands with one from whom he had been estranged and at enmity for twelve years ; but if you want to understand the full value of Masonic goodfellowshi p ,

observe tho friendships that are formed under its humanising influence . They are the friendships that last till death ; and during life no misfortunes cau shake , and no adversity impair them , for their foundation is Brotherl y Love , Relief aud Truth .

I am ashamed of him , though he may be ray brother , who asserts that Masonic hospitality is incompatible with temperance , and that goodfellowship is but the effervescence of uncontrollable festivity . I certainly advocate the practice

of Lodge hospitality , and know nofc why the term should be twisted , as ifc has been , to make ifc appear that Masonic hospitality is iniquitously different from any other hospitality , and I approve of musical , dramatic , literary , and

what are called Temperance Lodges ; it is as desirable thafc there should be such , as it is necessary that amongst Masons in every Lodge there should be goodfellowshi p , which is best promoted by a conformity of manners . If to

this be added conformity of tastes , such Lodges mu t be highly beneficial , both socially and intellectually to all the members . As regards Temperance Lodges , I would give

teetotalers the right to the goodfellowship which they undoubtedly find in them , and probably in no other Lodges .

There is an advantage in addressing Masons on a Masonic subject that would not be apparent to the uninitiated . Much that would require evidence to convince the latter , I am spared ; and without it you are able to agree or dissent

from whatever theories may be advanced . A non-Mason , for example , would hear or read a lecture like this with mingled feelings of curiosity and disappointment , because he could nofc find that expressed , which by you is understood .

I have felt this to some extent in all my Masonic lectures ; but this in particular is affirmative rather than argumentative , there being no necessity for the latter method . We have , therefore , considered the subject as one that every

Mason knows something about when the lines of thought are indicated ; and that something enables us fco dispense with argument . The peculiar advantage , however , consists in the evident folly of attempting to mislead , or advance anythin 1 / that I do not believe to be true .

The question is , have we , any or all of us , been benefited by the social aud moral teachings of Freemasonry ? Have we been quickened mentally and morally by our connection with it ? I venture to express the opinion that there is not one in this assembly who has not , at one time or other ,