On Freemasonry.

Truth in the family of man , pure and unadulterated , was a more precarious task than it can ever now be . But it was guarded by type , figure and

allegory , its essence lay concealed m parables , the most incomprehensible truths were shadowed forth under similitudes ; in order that the mind might lay hold of them , and that the

impression of common objects might be stamped upon the memory without danger of erasure . Tlie teaching of religious truth was necessarily oral , it was preserved for the most part by the

tradition and the maintenance of this system is the Masons' Craft . Wc teach in the same way , we inculcate doctrine by the same method . We work out our moral virtues in the same

pleasing form ; our science however , under whatever name and in whatever country it has been known , has always been understood to have reference to the worship of the one living

and true God , and to the moral and intellectual improvement of the human race . A very common objection urged against the

ancient and honourable institution , is the secrecy entailed upon its members , it is stated that if our objects are indeed right and proper , if our tendencies are to make men wiser and

better , everything ought lo be made public , so as to produce the greatest good to the greatest number . At first sight this appears sound and feasible ,

but it is evident , this would destroy our unity as a body , arid that while we have many traditionary histories which are not disclosed to the external world ; many of the reserved points

consist merely of recognition and of testing membership which is clear must be kept sacred . I may also add that according to the obligations which all must lake on their admission : no

Master of a lodge can initiate a person without administering the same obligation , and hence it is impossible that any one since the establishment of the institution , in thc early ages of the

world , could reveal that winch he had solemnly sworn to lock up in the safe repository of his heart , in fact , that there can be no one willing to take on himself the awful responsibility of the

first step m violation of his serious promises and engagements . We have Scripture authority for the injunction . " Discover not a secret to another lest

he that heareth thee put thee to shame , and thine infamy turn not away . " It is much to be lamented that the causistiy of the present day should be used to sever the connection between

Freemasonry and Religion . It arises out of the mistaken notion that Freemasonry entertains Ihe ambition of superseding Religion altogether , which is as wide of thc truth , as the poles are asunder .

Its most enthusiastic defenders m \ cr dreamt of such a result . That which Christianity cannot effect will in vain be attempted by Freemasonry . It is not in itself religion but the

handmaid and assistant to religion . It is a system of morality inculcated on scientific princi ples , and morality is not the ground work hut the lesult and fruit of religion .

Freemasonry recommends the practise of morality to its members , and illustrates the respective duties which they owe to God , their neighbour , ; l"d themselves , and these duties constitute an

evidence of religion which the adversaries of ''' '•- 'cniasonry can neither gainsay nor resist ; therefore let the moral and intellectual atmosphere of our Order be proclaimed by tlie course of our lives , while we pass through the intricate

On Freemasonry.

windings of our mortal existence , regulating our actions by the rules of rectitude , squaring our conduct by the principles of morality , guiding our reflections , even our very thoughts , within the compass of propriety , in meekness , humility and resignation , in fidelity to our God , our

country and our laws ; in peace and goodwill towards all mankind , and , lastly , let us invariably act as having a practical sense that we are at all times and in all juices under the immediate superintendence of that " All-seeing eye , " whose emblem forms so prominent a feature in our Masonic lodges .

Lodges Of Instruction

LODGES OF INSTRUCTION

livery instrumentality designed to promote a knowledge of , and increase the interest of the members in , Freemasonry , merits encouragement . Experience proves that the more men know of the Order , the better its members understand its nature , its peculiar aptitude for

good , and the power of its mystical influence over men , the more do they appreciate its benign principles . Its magical powers is not alone in its ritualism , but in its peculiar form of social organism , and the means by which it gathers men around a common altar , and moves them by a common interest . The chief reason

whysome do not take a deeper interest m Masonry , why they are not more frequently at the Lodge , why they do not more extensively patronize its literature and study its philosophy , is because they r know so little about it . Ignorance , gross , wilful and inexcusable ignorance , is the great difficulty .

Either they do not know of the rich mine the ) r may work , and from which they may gather rarest gems , or they are so absorbed in more material matters that they have no desire for purer and better things , or they are too indolent to endure the labour , or too penurious to make

the small needed expenditure . But , whatever the muse the fact is apparent to the most casual observer ; many of the members know but little about Masonry , and as a consequence care but little about it . Rarely at the Lodge , they are ignorant of its internal

workings ; fond of grosser enjoyments , the excitement of passion and pleasure is more congenial than the higher and nobler influences of Masonry . This is lamentable , and yet it is true ; if it were not , our lodges would be filled with earnest , interested members : instead of

which , frequently not half , and often not onefourth of the members of the lodge attend its meetings regularly . They prefer the theatre , the club-room , or the political caucus , rather than the pure teachings , exalted fellowship , and noble charities of the lodge-room .

The question is presented—how may this evil be remedied ? And this question is worthy of consideration by all who wish well to the Order , and especially by those who govern and influence our lodges . Men must be thorough Masons , or they will be veiy indifferent ones . In this Institution we must

" Drink deep , or trtsle not the I'ierian Spring ; Here . •. mall draughts intoxicate the brain , Hut drinking largely sobers us again . " In this city we have what is called a Lodge of Instruction for the special benefit of our vounger members , who desire to become familiar

with the ritualism of the Order . It has been in operation for a number of years , but suspends it meetings during the summer months . By invitation we recently attended its closing meeting for the summer , and found , greatly to our surprise , not over thirty members in attendance ,

out of some fifteen hundred Masons in the city . Thc labours of the organization are chiefly directed to acquiring a knowledge of the work , and the ability to perform properly the duties of the several offices of thc lodge . In this , the

members have realized success , and our best workmen in the lodges arc found among its members . There is a laudible ambition among them to excel in this accomplishment , and thc Lodge of Instruction furnishes the means and opportunity for success .

It is not enough , however , to have the verbiage of the work committed to memory . The manner of doing the work is of far more impor-

Lodges Of Instruction

tance than mere verbal accuracy ; a parrot cap be taught to utter words and phrases , but it requires human intelligence and human culture to utter them properly . The time , circumstances , surroundings , style , manner , emphasis — all enter into the estimate of excellence

and all combine to make the work effective and impressive . All this requires study and practice , —such as the actor on the stage , or the vocalist on the boards , requires to attain eminence . Every Mason has not the ability—the natural talent—to secure success in these duties :

but many have , and in such especially , the gift should be cultivated and improved by study and effort . The presentation and working of the different grades should be easy , graceful , serious , impressive and above all , natural . There

should be as little of the fanciful or imaginary about the work as possible ; and in the legend of the third degree , especially , it should appear to be reality . It is this which makes the degree impressive ; without this , it is all a failure , if not a farce .

But these Lodges of instruction are capable of more extended usefulness , as a means of Masonic culture . There is no reason why their efforts should be limited to the knowledge of the rituals . The philosophy of the rituals , the reasons for them , and the objects to be attained

by them ; the symbolism of the degrees , its origin and end ; the history of the Order in different countries , and its different Rites ; the nature and power of Grand , as well as subordinate Lodges ; the jurisprudence and government of the Order ; the constitutional or

fundamental law ; the Old Charges and Regulations ; the legislative , executive , and judicial functions of Masonic government—all these , or most of them , should be on the curriculum of thc Lodge of Instruction . The Lodge should be a thorough school for Masonic culture ; and the best minds and . ablest Masters in the Royal

Art should furnish the instruction . By the law of most Grand Lodges , candidates for our mysteries are required to be examined in the degree taken , before they are allowed to advance to higher positions . But when the candidate has mastered all that is required in such examinations , he has only attained thc rudiments of a Masonic education . He has the

alphabet , and may blunderingly read , but he has not yet penetrated beyond the surface . In ascertaining the results of these efforts , there should be tests and examinations . The members should be required to write essays on different subjects connected with the Orderand read them . How few— very few of the

Masters of Lodges can read or repeat the charge in conferring a degree . Those charges are beautiful , appropriate , impressive , and full of meaning and instruction ; but as they are often delivered , they are a jingling mass of unmeaning verbiage . We have listened to some with positive agony , and wondered that the candidate had patience to " endure to the end . "

The Lodge of Instruction should be encouraged and sustained by the approval and frequent presence of the Masters and officers of the different Lodges , and especially by the old and more influential members . The Masters of

each Lodge should frequently call the attention of his members to this means of acquiring Masonic knowledge , and urge the younger brethren , especially , to attend it . In fact he should go with them , and give attention himself to the objects of study .

The government of the Lodge of Instruction should be in competent hands—a learned , experienced and zealous craftsman . He should watch over it as a Master watches over his lodge , or the President of a college guards the interest of the school and labours for the improvement of

his scholars . No outside matter should be permitted to intrude ; no dogmatism should be allowed . Over the East should be written , "WHO CAX IIEST WORK AND BEST ACREK . " There should be fostered among its members an

esprit du corps , and an honorable ambition to excel in a knowledge of Masonry . There should be monthly examinations , when " specimens of work " should be presented , essays and dissertations read , and a general examination ast <> improvement and progress . — Review , Chuinnali .