Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
A Sermon Preached At Greenwich, On The Festival Of St. John The Baptist, June 24, 1774,
of evety thing that is noble and generous , in the wisest and greatest minds . Without the happy influence of this all-powerful principle , every pretence to peace and concord is no more than disguised malice , the covert of artful design , and the cloak of false friendship ; We must love before we can unite . For two cannot walk together unless they be agreed . 'A cordial affection is the life and soul of all
societies , and most be much more so to those who pretend to associate together upon the noblest maxims ' of charity and friendship . We are brethren by our common nature , by our common habitation , by our common wants and trials in this vale of tears . We are brethren by possessing the same feelings , and enjoying the same powers © factionby being members of the same society , subjected to the
, same duties , honoured with the same privileges , and -having one faith , one hope , one baptism , and one universal Lord . And how beautiful , as well as indispensible , must it be then for brethren thus connected by one common tie , to live together in unity and friendship . Such a lively and generous affection for each other , as both Christianity ancl true Masonry are fitted to teach and inspire , would
raise our nature to the highest dignity and perfection , would check every pernicious contest in its very birth , and' prove the most resplendent ensign of our order . It would in fine make us walk worthy of the vocation wherewith toe are called , with all lowliness and meekness , with mutuakforbearance and tender love , endeavouring to keep the unity of the spirit in the bond of peace .
But this cordial affection will also be accompanied with the same harmony and joint agreement in our words and language . Every society , founded upon wise and good principles , will adopt a stile and mode of expression peculiar to itself ; neither debased by vulgar and improper phrases , much less polluted with the impurities of corruption and wickedness , nor any ways calculated to mislead the unskilled mindor to excite the warmth of angry contention ; but
, eveiy way fitted to please , to reform , to guide and unite those who use it . There is an essential difference between the language of vice and virtue , of civility and rudeness , of enmity and friendshi p , of discord and peace . A rash , or petulant , a too warm , or a too * cold expression , are apt , with some tempers , and on some occasions , to beget the most violent clamour and dispute . We are all of us as
liable to be provoked by words , as we are . to imagine ourselves injured by unkind or iniquitous actions . To check this evil , and promote the better habits of condescension and meekness , let our words be sober and few ; let them be regulated by prudence ; dictated by kindness , and the genuine produce of that unanimity of sentiment , and unity of affection , which the text recommends . Then shall we
not only think and feel , but with propriety speak and teach the same things . With the heart , says our Apostle , man believetb , and by his inward conviction is led unto ri ghteousness , in thought and in deed ; but , as he adds , with the mouth is also a correspondent confession lo be made unto salvation even such a confession as declares our firm and zealous attachment to the cause of truth and virtue , M 3
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
A Sermon Preached At Greenwich, On The Festival Of St. John The Baptist, June 24, 1774,
of evety thing that is noble and generous , in the wisest and greatest minds . Without the happy influence of this all-powerful principle , every pretence to peace and concord is no more than disguised malice , the covert of artful design , and the cloak of false friendship ; We must love before we can unite . For two cannot walk together unless they be agreed . 'A cordial affection is the life and soul of all
societies , and most be much more so to those who pretend to associate together upon the noblest maxims ' of charity and friendship . We are brethren by our common nature , by our common habitation , by our common wants and trials in this vale of tears . We are brethren by possessing the same feelings , and enjoying the same powers © factionby being members of the same society , subjected to the
, same duties , honoured with the same privileges , and -having one faith , one hope , one baptism , and one universal Lord . And how beautiful , as well as indispensible , must it be then for brethren thus connected by one common tie , to live together in unity and friendship . Such a lively and generous affection for each other , as both Christianity ancl true Masonry are fitted to teach and inspire , would
raise our nature to the highest dignity and perfection , would check every pernicious contest in its very birth , and' prove the most resplendent ensign of our order . It would in fine make us walk worthy of the vocation wherewith toe are called , with all lowliness and meekness , with mutuakforbearance and tender love , endeavouring to keep the unity of the spirit in the bond of peace .
But this cordial affection will also be accompanied with the same harmony and joint agreement in our words and language . Every society , founded upon wise and good principles , will adopt a stile and mode of expression peculiar to itself ; neither debased by vulgar and improper phrases , much less polluted with the impurities of corruption and wickedness , nor any ways calculated to mislead the unskilled mindor to excite the warmth of angry contention ; but
, eveiy way fitted to please , to reform , to guide and unite those who use it . There is an essential difference between the language of vice and virtue , of civility and rudeness , of enmity and friendshi p , of discord and peace . A rash , or petulant , a too warm , or a too * cold expression , are apt , with some tempers , and on some occasions , to beget the most violent clamour and dispute . We are all of us as
liable to be provoked by words , as we are . to imagine ourselves injured by unkind or iniquitous actions . To check this evil , and promote the better habits of condescension and meekness , let our words be sober and few ; let them be regulated by prudence ; dictated by kindness , and the genuine produce of that unanimity of sentiment , and unity of affection , which the text recommends . Then shall we
not only think and feel , but with propriety speak and teach the same things . With the heart , says our Apostle , man believetb , and by his inward conviction is led unto ri ghteousness , in thought and in deed ; but , as he adds , with the mouth is also a correspondent confession lo be made unto salvation even such a confession as declares our firm and zealous attachment to the cause of truth and virtue , M 3