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Article WHAT MASONS OUGHT TO BE. ← Page 3 of 4 Article WHAT MASONS OUGHT TO BE. Page 3 of 4 →
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What Masons Ought To Be.
With reference to the generous sentiments which Masons cherish toward each other , notwithstanding their differences of opinion in religion and politics , I would observe that in indulging these feelings there is no compromising of one particle of principle , no relinquishing of a single item in
oar religious or political creeds . Masonry recognises the rig ht of private judgment , ancl requires her votaries to think and act on all subjects as duty and conscience shall direct . Holding such doctrines , and supporting such
princip les , certain duties become obligatory upon the Mason , from the performance of which he cannot innocently release himself . At tho head of the list stands our duty to God .
The consistent and true Mason , at all times and in every place , will never take the name of the Omnipotent upon his lips but with that reverence and awe becoming a creature produced by His power , and continued in being by Hia beneficence and mercy . In all his lawful
undertakings the good Mason looks to God in filial confidence , for His blessing and aid . When prosperity showers npon him , in bountiful profusion , blessings and happiness r he forgets not the hand whence all blessings flow , the source whence all comfort springs . In adversity he bows
submission and resignation to the stroke of Providence , feeling assured that Omniscience cannot , tin ; thafc Infinite Justice can do no wrong , thafc boundless Love cannot wound but for a beneficent purpose . In every event of life he sees the finger of God .
As Masons we are bound to regard every human being as a proper object of our kindness and good offices . Our charity should be as extensive as the universe . Wherever misery exists , there should the Mason be found , like the good Samaritan , pouring oil and wine into the wounded ,
lacerated bosom . Wherever haggard want shows its emaciated features , there will the true Mason be seen , tendering his timely aid , feeding and clothing the hungry , freezing orphan , whom an inscrutable Providence has seen fit to deprive of its earthly protectors , and causing tho heart of her who has been left alone to buffet the waves of
poverty , to sing for joy . In a word , wherever sickness , distress and unhappiness aro found , there is the proper place for the Mason to worTc . In the state the consistent Mason will always be the good citizen , the firm , unshrinking supporter of law , of
order , of right . He will never be found engaged in conspiracies or plots for tho purpose of overturning and subverting a government based npon the principles of liberty and equal rights . He will not be the aider or abettor of
those whose designs and objects aro destructive to the public welfare and happiness , and inimical to those rights and immunities which God has bestowed upon man . He will not , he cannot , be the promoter of anarchy , licentiousness , or lawless violence .
In his religious character the Mason who knows antl acts under the influence of Masonic principles will not be found in the ranks of the bigot ; his hands will not be seen kindling the fires of persecution ; neither will he be heard saying to his fellow : " Stand by thyself ; come not near
to me , for I am holier than thou . " And why ? Becanse he has , in the school of Masonry , been taught the great truths that man is accountable alone to his conscience and
his God for his opinions—thafc God possesses the prerogative of judging , as He alone reads the hearts of men , ancl knows the circumstances , causes , ancl motives , under whose influence man thinks and acts .
In all his dealings wifch his fellow beings , the golden rule , " As ye would that men should do to you , do ye also to them , " is as obligatory upon the Mason as the Christian ; and , in all tho varied relations and duties of life , fche same laws that point out the course of the Christian should
regulate the condnct of the Mason . Again , the Mason pwes certain duties to himself , and a due attention to these is made binding upon him by his profession . He should be ever conscious that he is not his own , bufc the property of his God , aud that it is his bounden duty to cultivate and
improve , as far as possible , the numerous powers ancl faculties with which he is blessed , for his own advancement m virtue and the advantage of all with whom he is connocted . He will , therefore , be watched , ancl endeavour to keep every passion within its proper bounds ; he will restrain
every improper desire , curb his wayward propensities and nature , and cultivate every good disposition and affection of the soul . Every day ' s observation convinces us that intemperance is the prolific source of a great proportion of the suffering , misery , degradation and crime ,
What Masons Ought To Be.
with which our world is cursed . This dreadful vice debases the intellect and prevents its noble powers ; horribly mars and disfigures the imago in which man was created ; extinguishes the light of reason , " the candle of the Lord , " and
spreads confusion and chaos over the mind . It sinks manpossossing powers and affections which , if properly cultivated and rightly employed , would fit him for the society of angels—even below the level of the brute .
The wings of every breeze bear to onr ears the deep sig hs of the broken-hearted wife , whose hopes have been crushed , whose fond anticipations have been blasted—the cry of the little one perishing with hunger and cold—and the wail of poverty and despair . Such aro some of the horrible consequences of intemperance .
Would to God that , the community would arise as one man , and exert every power ifc possesses in driving from fche earth the infernal demon of intemperance . The good Mason will avoid intemperance and excess of every description as he would deadly poison , knowing that their
consequences are of tho most deplorable character—destructive alike fco the health and soundness of body and mind . He will ever be on his guard against every approach of the tempter , in whatever form he may appear . Ancl this course he is bound to pursue , as the friend of his race , as the lover of moral order and virtue .
Our princip les aro presented to tho mind , and their observance is enforced in various ways . One of the most beautiful , interesting ancl impressive means employed in the school of Masonry , for imparting instruction , is the adoption of a variety of sensible objects , as mementoes and
emblems of valuable and important moral truths . Ifc is unnecessary to enter into a discussion—even if I possessed the ability—of the utility and advantages of adopting symbols for tho inculcation of truth , as their use is justified by the fact thafc the Sacred Writings abound with instances
of the sort , from tho adoption of the rainbow as a token of the covenant which God made with Noah , to the last supper of the Saviour of the world , when He selected the elements of bread and wine as emblems of His body and blood , then about to be broken and shed for sinful and
fallen man . Of tho advantages of symbols and emblems it would seem every ono must be aware . When the bow in the cloud meets the physical organ , there is instantaneously presented to the mental vision a view of God ' s mercy and forbearance towards his rebellious creatures .
And so with the Christian—when the bread and wine are offered to his bodily senses , the awful scenes of Calvary are vividly brought before the mind ; he sees the body of his Master nailed to the cross ; ho beholds tho blood gushing from His mangled hands , feet and side ; ho hears His
dying groans . In a word , tho whole of the stupendous tragedy is presented to the mental oye , and all fche soulsubduing manifestations aud evidences of that love which was stronger than death , aro exhibited to the soul through
the medium of the simple emblems of bread and wine , with a power and force infinitely greater than can be experienced by a mere perusal of a written ancl printed account of that momentous transaction .
Presuming it may not be uninteresting to those not conversant with Masonic writings , I will now offer some specimens of our symbolic language . The Plumb , an instrument used by Operative Masons to erect perpendiculars , " admonishes us to walk uprightly in
our several stations before God and man . " The Square , that our actions should Le regulated " by tho square of virtue . " The Level reminds us " thafc we are travelling
upon the level of time , to that undiscovered country from whose bourne no traveller returns . The Gompasoes teach us "to circumscribe our desires and keep our passions within due bounds . " The Common Gavel is an instrument
made use of by Operative Masons to break off tbe corners of rough stones , the better to fit them for the builder ' s use ; it teaches us to divest " our hearts and consciences of all vices and superfluities of life , thereby fitting our minds as living stones for that spiritual building , thafc house not
made with hands , eternal in the heavens . ' The Trowel , which is used by the operative workmen " to spread the cement which unites a building into one common mass , we , as Free and Accepted Masons , are taught to make use of for tbe more noble and glorious purpose of spreading the
cement of brotherly love and affection ; that cement which unites us into one sacred band of society of friends and brothers , among whom is no contention , or rather emulation , but of who can best work and best agree . " My brethren , professing such principles , " what manner
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
What Masons Ought To Be.
With reference to the generous sentiments which Masons cherish toward each other , notwithstanding their differences of opinion in religion and politics , I would observe that in indulging these feelings there is no compromising of one particle of principle , no relinquishing of a single item in
oar religious or political creeds . Masonry recognises the rig ht of private judgment , ancl requires her votaries to think and act on all subjects as duty and conscience shall direct . Holding such doctrines , and supporting such
princip les , certain duties become obligatory upon the Mason , from the performance of which he cannot innocently release himself . At tho head of the list stands our duty to God .
The consistent and true Mason , at all times and in every place , will never take the name of the Omnipotent upon his lips but with that reverence and awe becoming a creature produced by His power , and continued in being by Hia beneficence and mercy . In all his lawful
undertakings the good Mason looks to God in filial confidence , for His blessing and aid . When prosperity showers npon him , in bountiful profusion , blessings and happiness r he forgets not the hand whence all blessings flow , the source whence all comfort springs . In adversity he bows
submission and resignation to the stroke of Providence , feeling assured that Omniscience cannot , tin ; thafc Infinite Justice can do no wrong , thafc boundless Love cannot wound but for a beneficent purpose . In every event of life he sees the finger of God .
As Masons we are bound to regard every human being as a proper object of our kindness and good offices . Our charity should be as extensive as the universe . Wherever misery exists , there should the Mason be found , like the good Samaritan , pouring oil and wine into the wounded ,
lacerated bosom . Wherever haggard want shows its emaciated features , there will the true Mason be seen , tendering his timely aid , feeding and clothing the hungry , freezing orphan , whom an inscrutable Providence has seen fit to deprive of its earthly protectors , and causing tho heart of her who has been left alone to buffet the waves of
poverty , to sing for joy . In a word , wherever sickness , distress and unhappiness aro found , there is the proper place for the Mason to worTc . In the state the consistent Mason will always be the good citizen , the firm , unshrinking supporter of law , of
order , of right . He will never be found engaged in conspiracies or plots for tho purpose of overturning and subverting a government based npon the principles of liberty and equal rights . He will not be the aider or abettor of
those whose designs and objects aro destructive to the public welfare and happiness , and inimical to those rights and immunities which God has bestowed upon man . He will not , he cannot , be the promoter of anarchy , licentiousness , or lawless violence .
In his religious character the Mason who knows antl acts under the influence of Masonic principles will not be found in the ranks of the bigot ; his hands will not be seen kindling the fires of persecution ; neither will he be heard saying to his fellow : " Stand by thyself ; come not near
to me , for I am holier than thou . " And why ? Becanse he has , in the school of Masonry , been taught the great truths that man is accountable alone to his conscience and
his God for his opinions—thafc God possesses the prerogative of judging , as He alone reads the hearts of men , ancl knows the circumstances , causes , ancl motives , under whose influence man thinks and acts .
In all his dealings wifch his fellow beings , the golden rule , " As ye would that men should do to you , do ye also to them , " is as obligatory upon the Mason as the Christian ; and , in all tho varied relations and duties of life , fche same laws that point out the course of the Christian should
regulate the condnct of the Mason . Again , the Mason pwes certain duties to himself , and a due attention to these is made binding upon him by his profession . He should be ever conscious that he is not his own , bufc the property of his God , aud that it is his bounden duty to cultivate and
improve , as far as possible , the numerous powers ancl faculties with which he is blessed , for his own advancement m virtue and the advantage of all with whom he is connocted . He will , therefore , be watched , ancl endeavour to keep every passion within its proper bounds ; he will restrain
every improper desire , curb his wayward propensities and nature , and cultivate every good disposition and affection of the soul . Every day ' s observation convinces us that intemperance is the prolific source of a great proportion of the suffering , misery , degradation and crime ,
What Masons Ought To Be.
with which our world is cursed . This dreadful vice debases the intellect and prevents its noble powers ; horribly mars and disfigures the imago in which man was created ; extinguishes the light of reason , " the candle of the Lord , " and
spreads confusion and chaos over the mind . It sinks manpossossing powers and affections which , if properly cultivated and rightly employed , would fit him for the society of angels—even below the level of the brute .
The wings of every breeze bear to onr ears the deep sig hs of the broken-hearted wife , whose hopes have been crushed , whose fond anticipations have been blasted—the cry of the little one perishing with hunger and cold—and the wail of poverty and despair . Such aro some of the horrible consequences of intemperance .
Would to God that , the community would arise as one man , and exert every power ifc possesses in driving from fche earth the infernal demon of intemperance . The good Mason will avoid intemperance and excess of every description as he would deadly poison , knowing that their
consequences are of tho most deplorable character—destructive alike fco the health and soundness of body and mind . He will ever be on his guard against every approach of the tempter , in whatever form he may appear . Ancl this course he is bound to pursue , as the friend of his race , as the lover of moral order and virtue .
Our princip les aro presented to tho mind , and their observance is enforced in various ways . One of the most beautiful , interesting ancl impressive means employed in the school of Masonry , for imparting instruction , is the adoption of a variety of sensible objects , as mementoes and
emblems of valuable and important moral truths . Ifc is unnecessary to enter into a discussion—even if I possessed the ability—of the utility and advantages of adopting symbols for tho inculcation of truth , as their use is justified by the fact thafc the Sacred Writings abound with instances
of the sort , from tho adoption of the rainbow as a token of the covenant which God made with Noah , to the last supper of the Saviour of the world , when He selected the elements of bread and wine as emblems of His body and blood , then about to be broken and shed for sinful and
fallen man . Of tho advantages of symbols and emblems it would seem every ono must be aware . When the bow in the cloud meets the physical organ , there is instantaneously presented to the mental vision a view of God ' s mercy and forbearance towards his rebellious creatures .
And so with the Christian—when the bread and wine are offered to his bodily senses , the awful scenes of Calvary are vividly brought before the mind ; he sees the body of his Master nailed to the cross ; ho beholds tho blood gushing from His mangled hands , feet and side ; ho hears His
dying groans . In a word , tho whole of the stupendous tragedy is presented to the mental oye , and all fche soulsubduing manifestations aud evidences of that love which was stronger than death , aro exhibited to the soul through
the medium of the simple emblems of bread and wine , with a power and force infinitely greater than can be experienced by a mere perusal of a written ancl printed account of that momentous transaction .
Presuming it may not be uninteresting to those not conversant with Masonic writings , I will now offer some specimens of our symbolic language . The Plumb , an instrument used by Operative Masons to erect perpendiculars , " admonishes us to walk uprightly in
our several stations before God and man . " The Square , that our actions should Le regulated " by tho square of virtue . " The Level reminds us " thafc we are travelling
upon the level of time , to that undiscovered country from whose bourne no traveller returns . The Gompasoes teach us "to circumscribe our desires and keep our passions within due bounds . " The Common Gavel is an instrument
made use of by Operative Masons to break off tbe corners of rough stones , the better to fit them for the builder ' s use ; it teaches us to divest " our hearts and consciences of all vices and superfluities of life , thereby fitting our minds as living stones for that spiritual building , thafc house not
made with hands , eternal in the heavens . ' The Trowel , which is used by the operative workmen " to spread the cement which unites a building into one common mass , we , as Free and Accepted Masons , are taught to make use of for tbe more noble and glorious purpose of spreading the
cement of brotherly love and affection ; that cement which unites us into one sacred band of society of friends and brothers , among whom is no contention , or rather emulation , but of who can best work and best agree . " My brethren , professing such principles , " what manner