Different Views Of Masonry.

myself only to Masons who must of necessity believe in the immortality of the sonl . If , then , the mere practice of the principles taught in Freemasonry will purchase heaven for us , we come into direct contradiction with the teachings of Christianity . Considering , however , that our whole system

is built upon the doctrines laid down in Hol y Writ , and prior to 1813 the Grand Lodge of England used Christian prayers , and dedicated its Lodges to St . John , and that in America and the great part of the world the same is continued to this day , I cannot see how wo can consider

Freemasonry to be in any way opposed to Christianity , which it would necessarily be if a rival religion . It would also clash with all religions by asserting itself in their place . The fact that we are taught to abstain from all topics of religious controversy while in the Lodge also

repels the idea of Freemasonry being a religion . It appears to me very probable that it was to combat this idea that in our lectures Masonry is designated " A System of Morality , veiled in allegory and illustrated by symbols . " I take it , therefore , that instead of saying that a good Mason must

necessarily be a good man , we should say that a good man must necessarily be a good Mason . This way of putting it may at first blush appear as taking away from the teachings and good to be derived from the Craft , but it is not so . I hold that many men who have never been initiated into the secrets of the Craft are better Masons than

numbers who have listened to our beautiful ritual , ancl sat under the sublime teachings of the Craft . Masonry is in the heart , and does not consist of the forms nnd ceremonies appertaining to it ; and it is the fact of its being centred in that innermost recess that has induced many worthy

and earnest Masons to look upon it as a religion . I think that we cannot too strongly disassociate our minds of the least suspicion of this idea—an idea that must necessarily be repugnant to our wives and families , who would thereby be debarred from participating with us in the benefits of what is to them as important a matter as to ourselves .

The application of the term " science " to Freemasonry has a very nice sound , and appears to carry out the idea of the system . There is no doubt but that in times past it was esteemed a science , for are we not told that Freemasonry was known of old by the word Geometry , which

included all the sciences ? Indeed , the pursuit of the study of this portion of Freemasonry is of special interest to those who are mentally fited for it . The demonstration of certain known laws in geometry , and their application to our system of working the degrees , & c , has a charm for certain

individuals . As Freemasonry is in these clays , however , more considered in its symbolic than its operative sense , the title of " science " as applied to it loses its signification , unless applied symbolically . In this sense Masonry is a science—a science of life—a study ancl search after that greatest of all objects— -truth .

The third class may be composed of professional or business men , who , tired with the strain and fight of daily life , seek to find in a Masonic Lodge rest from the busy turmoil . The idea conveyed by this is very beautiful , ancl has a charm about it which , I must confess , I very much

admire . In the same sense that we regard our own fireside , so do many of us come to regard our Lodge . The aim of this class of Masons is to spend a social hour with their brethren , freed from the carking cares of the world , and if to such brethren the Lodge presents this feature or

characteristic , then I claim that a Masonic Lodge is a great boon , if not a necessity . It may be said that the same thing may be gained at a club of congenial spirits ,

and so it could , provided it took for its standard the principles of Masonry . It would then be a similar institution , but ^ would lack the universality that the Craft has attained .

The next class is one to beware of . Those Masons who see no more in the Institution than a good supper and convivialit y , and consider what has been termed the knife and fork degree the essence of Masonry , are of positive harm to the Society , for not only do they lower the whole

tone of the Lodge , and drive away good earnest Masons , but they convey an idea to the outside world very prejudicial to the Craft . Let it be understood that I am not one of those who rant ancl rail against the festive board . On the contrary , I firmly believe that it is an integral portion of

Masonry , and that in the breaking of bread ancl the use in moderation of God ' s good gifts at the social board before parting , warmest feelings and goodwill are often engendered , and ideas and sentiments interchanged between brethren who would never otherwise have had an oppor-

Different Views Of Masonry.

tunity for so doing . The class that I deprecate consists of tho * o who care not ono straw about the work of the Lodge or the practical carrying out of tlie principles of Masonry , and who are rarely , if ever , seen at Lodgo unless there is a grand banquet provided . I disclaim such men . Their belly ia their god , and of Masonry they know nothing .

Tho worst section , though , is tho trading class . Who has not met the trading Mason ? The man who will in the precincts of the Lodge—aye , oven in the very Lodge itself , if needs be—put his business under yonr nose , and , if you will , tako your order for his goods . Is there a more

contemptible creature than tho trading Mason ? Not content with soiling his own hands , he will tell others , not Masons , that they shonld come in ancl be one of us , you know , with the intimation , or perhaps tho outspoken words , that it will

do your bnsiness good . God forgive the man , say I , who , onco knowing the principles of tho Craft , dares to pros - titute its high privileges by using them to his own personal ends .

By far the greater number of men join the Craft , though , out of curiosity , or because some friend of theirs is a member . A goodly proportion of this class , having satisfied their curiosity , ancl merely taken their degrees , become unaffiliated , ancl in a short time forget all abont it , except

that they were once made a Mason . Tbe pity is that they did not stay long enough to become Masons , as onfc of this class perhaps we lose some of what would have been our best men had they known more about things . If you ask them what they think of Masonrv , they will tell you

perhaps that " they were disappointed , and fonnd nothing in it . " Of this class , however , there is always a good percentage that stay with the Craft , and should they happily fall into

congenial society , they may turn out worthy and creditable Masons , for , being brought into contact with its principles and sitting under its teachings for a short time , fchey begin soon to appreciate the Institution .

This brings me to the class who seek in the Masonic ranks for intellectual society above the ordinary run of daily life . This class contains those who ornament our Institution , and should they be fortunate enough to join a

Lodge containing the elements they seek , with a Master in the chair competent to impart instruction , and make them feel in a congenial sphere , the Craft gains a valuable addition to its ranks .

The lasfc class I notice is thafc that looks upou the Masonic Institution as a benevolent society merely , whose only object is to provide funds to assist indigent members . Wore this the only object of Masonry it could as well be carried out by a Committee like any other charitable

institution , with all the ceremonies , & c , abolished . Many Masons there arc who consider that they have performed their duty by simply subscribing to their Lodge , and , when necessary , putting clown a sovereign or two in any begging list presented to them . It would ill become me to

decry the charitable endeavours of brethren , but I do most heartily protest that our society is not a charitable institution . This portion of our system has grown up as a necessity of the principles wc teach , and thafc , instead of our

being banded together to dispense charity , we dispense charity as the result of onr being banded together . There is a very wide difference between these two . Charity is not our primary object , bufc ifc is tho outcome , and so has established itself as an important portion of our system .

The question arises whether a better system of education cannot be undertaken in our Lodges , so that those errors , which are more of the head than the heart , may be rectified , and many of onr brethren brought to look upon Masonry in its best sense . Of course I do not expect that

under any circumstances all will view it in the same light , the different temperaments and mental ability affecting considerably each individual ; yet I think that there is room for improvement in imparting a healthy and vigorous

appreciation of our Society in the minds of many who afc present are wofully ignorant of its true aims and principles . Perhaps , on another occasion , I will endeavour to point out what I consider mierbfc be clone . —Victorian Freemason .

IIoi . tiOWAT ' s OrNTirrsT \ xn Far . s need only a single trial to mako known their capabilities . No external sore or internal inflammation can long withstand the cooling , purifying , and healing influences exerted * oy theso twin medicaments . Be tho mischief recent or chronic , great or slight , painful or simply annoying , it will succumb before the curative virtues of these perfect which be who will

remedies , can rightly applied by any person attentively read the ' r accompanying directions , which are propounded , in the plainest , language , void of technical terms , and printed in the most legible characters . To the man of business , confined to his counting-house , and harassed by engagements , these Pills are invaluable ; for the man of pleasure , addicted to free living , they are peerless .