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Article THE PRINCIPLES OF FREE MASONRY EXPLAINED. ← Page 2 of 9 →
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
The Principles Of Free Masonry Explained.
Riches , by inclining him to themselves , he calls pleasant or ao-reeabie ; and punishment , by repelling him from itself , he calls painful or disagreeable . The sensations with Avhich these opposite impressions affect him , are called pleasure and pain ; and the passions that they excite in his mind , are called love and hatred , as already observed . If his love of riches become stronger than his hatred of punishmenthe
, will not hesitate to employ unlawful means to attain them ; but if he hates punishment more than he loves riches , he will take care to do nothing that may expose him to it . His indigence itself , however grievous , will appear preferable to riches on sucli dangerous terms . When Ave turn our meditations to . God , the best and hi ghest of all spiritual objefts , and refleft seriously and devoutly on his character , as
it is displayed in the creation and government of the world , and in the Sacred Scriptures ; his pOAvermust , in like manner , impress our minds with an holy awe ; his infinite Avisdom , with the liveliest admiration ; and his boundless goodness , Avith the Avarmest gratitude . When , on the contrary , Ave consider the character of Satan , that Avorst and basest of all spiritual beings , as it appears in the misery and degeneracy of
the human race , and in the Scriptures of truth , it is impossible to avoid detesting him , Avhen Ave reflect , that all his force and cunning are directed by unprovoked malice , to the most mischievous purposes . The constitution of our nature i ; such , that love springs up in our hearts for God , and hatred for the devil , Avhen . Ave think of them , as naturally and instantaneously as fire affects our bodies Avith heat , and frost with cold , Avhen Ave are exposed to them :
NOAV , - since the highest worth and excellence are the natural objects of our hi ghest love , and the deepest demerit and baseness are the objects of the most irreconcilable aversion , it is evident that the inferior degrees of these qualities -will excite proportionable decrees of their corresponding passions . These qualities of goodness and malice are to be found , in certain degrees , in ail our fellow-creatures : there is no
man upon the face of the earth , Avhose affe & ions are purely good , or totall y malicious ; the heart of each contains a mixture of both . As , therefore , goodness is the foundation of our love to God , and malice of our hatred for the devil , so the degrees of goodness or benevolence which Ave meet with in our fellow-creatures , are the true foundation of that love Avhich they have a ri ght to from us ; and the deof malice hich discover
grees AA' they , are the true foundation of that hatred or contempt , which we may indulge ag . iinst them . Jf-their goodness exceeds their malice , it is our duty so far to love them , and regard Avith charity and forbearance those infirmities Avhich Ave - cannot esteem : but if their malice surpasses their goodness , it then becomes our duty , so far , to hold them in aversionand to look themat
, upon , the same time , with a sentiment of pity ; for being so blind to their happiness . Thus , our love to God is the genuine source of our love to our brethren of mankind ; and nothing can justify us for dislikincthem , but their wilful aud obstinate resemblance of the adversary of our salvation . ' *
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
The Principles Of Free Masonry Explained.
Riches , by inclining him to themselves , he calls pleasant or ao-reeabie ; and punishment , by repelling him from itself , he calls painful or disagreeable . The sensations with Avhich these opposite impressions affect him , are called pleasure and pain ; and the passions that they excite in his mind , are called love and hatred , as already observed . If his love of riches become stronger than his hatred of punishmenthe
, will not hesitate to employ unlawful means to attain them ; but if he hates punishment more than he loves riches , he will take care to do nothing that may expose him to it . His indigence itself , however grievous , will appear preferable to riches on sucli dangerous terms . When Ave turn our meditations to . God , the best and hi ghest of all spiritual objefts , and refleft seriously and devoutly on his character , as
it is displayed in the creation and government of the world , and in the Sacred Scriptures ; his pOAvermust , in like manner , impress our minds with an holy awe ; his infinite Avisdom , with the liveliest admiration ; and his boundless goodness , Avith the Avarmest gratitude . When , on the contrary , Ave consider the character of Satan , that Avorst and basest of all spiritual beings , as it appears in the misery and degeneracy of
the human race , and in the Scriptures of truth , it is impossible to avoid detesting him , Avhen Ave reflect , that all his force and cunning are directed by unprovoked malice , to the most mischievous purposes . The constitution of our nature i ; such , that love springs up in our hearts for God , and hatred for the devil , Avhen . Ave think of them , as naturally and instantaneously as fire affects our bodies Avith heat , and frost with cold , Avhen Ave are exposed to them :
NOAV , - since the highest worth and excellence are the natural objects of our hi ghest love , and the deepest demerit and baseness are the objects of the most irreconcilable aversion , it is evident that the inferior degrees of these qualities -will excite proportionable decrees of their corresponding passions . These qualities of goodness and malice are to be found , in certain degrees , in ail our fellow-creatures : there is no
man upon the face of the earth , Avhose affe & ions are purely good , or totall y malicious ; the heart of each contains a mixture of both . As , therefore , goodness is the foundation of our love to God , and malice of our hatred for the devil , so the degrees of goodness or benevolence which Ave meet with in our fellow-creatures , are the true foundation of that love Avhich they have a ri ght to from us ; and the deof malice hich discover
grees AA' they , are the true foundation of that hatred or contempt , which we may indulge ag . iinst them . Jf-their goodness exceeds their malice , it is our duty so far to love them , and regard Avith charity and forbearance those infirmities Avhich Ave - cannot esteem : but if their malice surpasses their goodness , it then becomes our duty , so far , to hold them in aversionand to look themat
, upon , the same time , with a sentiment of pity ; for being so blind to their happiness . Thus , our love to God is the genuine source of our love to our brethren of mankind ; and nothing can justify us for dislikincthem , but their wilful aud obstinate resemblance of the adversary of our salvation . ' *