certain parts of the Institution." It is queried how it is consistent with those principles of good-will we profess, to conceal any thing from the world. We answer, that the principles and privileges of the Institution are open to all such as are qualified to receive them: but of these qualifications we must reserve the power of judging for ourselves." To the wise and virtuous the arcana of the Craft, under proper sanctions, are freely communicated. But to reveal them to the ignorant and vicious, would be prostituting their purpose and profaning their sanctity. To divulge them in common, would be to annihilate the society: because they are its distinguishing features, the characteristics of the Order, and the means of its preservation. Without them, therefore, it could not subsist. Besides, were all men acquainted with them, without regard to selection or desert, the peculiar obligation to good offices arising from the Institution would revert back to the general duty of all mankind, and be subject to all those deductions it now meets with in the world at large, and against which it is our endeavor to guard.

However, to have secrets is not peculiar to Freemasonry. Every trade, every art, and every occupation, has its secrets, not to be communicated but to such as have become proficients in the science connected with them, nor then but with proper caution and restriction; and often times under the guard of heavy penalties. Charters of incorporation are granted by civil governments for their greater security, and patents for their encouragement. Nay, every government, every statesman, and every individual, has secrets, which are concealed with prudent care, and confided only in the trusty and true.

We only claim a like indulgence; "that of conducting ourselves by our own rules, and of admitting to a participation of our secrets and privileges such as choose to apply for them upon our own terms. So far from wish

17 « Φυσικῶν τινωι οἶμαι ἀνδρων και θεολόγων, πρός μεν τοις βεβή λοις τὰς ἐγκατεσπαρμένας τουτοῖς ἐπινοίας μη παραγυμνούντων, αλλ' ἐν εἴδει μυθου προκατηχούντων. Τοίς δὲ εποπτικωτέροις καὶ ανακτόρων εντός, τη πυρφόρω των οντων λαμπαδι, φανώτερον τελούντων. Τετό τι και ημιν, ἐνμένια μεν εἴη των ειρημενων, τα μυςικώτερα δε ' αρρήτω σιγη τετιμήσθω.

HELIODORUS, Æthiop., lib. ix., p. 424, edit. 1619.

ing to deprive any one of the light we enjoy, we sincerely wish all the race of men were qualified to receive it; and if so, our doors shall never be shut against them, but our lodge, our hearts and souls, shall be open to their reception."'18

Nothing more, surely, need be said in apology for the mystery and concealment Freemasons profess. I will proceed to another objection allied to the foregoing, which ignorance also has surmised and prejudice propagated.

It is pretented that "all who are initiated must swear to conceal certain secrets before they are communicated to them, or they have it in their power to examine their nature and tendency: and that this practice is unlawful." There would be some force in this objection were the obligation in itself immoral, or the communications and requirements incompatible with the great laws of religion or civil society: the very reverse of which is the case.

What the ignorant call "the oath" is simply an obligation, covenant, and promise, exacted previously to the divulging of the specialities of the Order, and our means of recognizing each other; that they shall be kept from the knowledge of the world, lest their original intent should be thwarted, and their benevolent purport prevented. Now pray what harm is there in this? Do you not all, when you have any thing of a private nature which you are willing to confide in a particular friend, before you tell him what it is, demand a solemn promise of secrecy? And, is there 'not the utmost propriety in knowing whether your friend is determined to conceal your secret before you presume to reveal it? answer confutes your cavil.

Your

It is further urged against Freemasons that "Their society is not founded on universal benevolence, because they oblige themselves to be kindest and most generous to their own members." That our first and choicest services are paid to our brethren, is true; but then we think it would be the greatest injustice if it were otherwise. Certainly a difference ought to be made between

18 Rev. J. McConochie's sermon before the Fraternity, at Penrith 1796.

those who have a claim upon our assistance and charity, and those who have not. As our benevolence can reach only a few of the infinite number that need comfort and support, some discrimination is necessary: and what more proper than to give a preference to those who are allied to us by the strict bands of brotherhood and affection? So the apostle exhorts the Christians to do good as they have opportunity to all men; but enjoins their special and distinguishing regards to such as are of the household of faith.19

Yet, though we give a decided preference to such as have been tried, and proved, and found to be worthy; and have, in consequence, been made members of the masonic family; we are known to profess and practice charity unconfined and liberality unlimited, and to comprehend in the wide circle of our benevolence the whole human race.

It is, also, frequently argued against Freemasonry that "some of those who belong to it are intemperate, profligate, and vicious." But nothing can be more unfair or unjust than to depreciate or condemn any institution, good in itself, on account of the faults of those who pretend to adhere to it. The abuse of a thing is no valid objection to its inherent goodness. Worthless characters are to be found, occasionally, in the very best institutions upon earth. "If the unworthiness of a professor casts a reflection upon the profession, it may be inferred, by parity of reason, that the misconduct of a Christian is an argument against Christianity. But this is a conclusion which, I presume, no man will allow; and yet it is no more than what he must subscribe who is so unreasonable as to insist on the other."20 Nor is it any evidence that civil laws and political institutions are hurtful or unserviceable because there are corrupt citizens and disorderly members of a community.

The fact is, the best things may be abused. The bread of heaven grew corrupt when used indiscreetly. The common blessings of life are turned into curses if misapplied.

19 Galat. vi., 10.

20 See the excellent sermon of the Rev. Brother Brockwell, preached at Boston, 1749.

When you see base and unworthy men among the Freemasons, depend upon it, the fault is not in the Institution, but in themselves. They have deviated from the principles of the Craft. They have counteracted their profession, and are as bad Masons as men.

The greatest precautions are used to prevent the admission of unworthy characters. If from want of proper information, or from too charitable constructions, such are introduced, we deeply regret the mistake, and use every proper method to remedy the evil.

Nor do we pretend to say that those only in whom we were deceived bring discredit on the Institution. There may be in Masonry, as there has been in Christianity, a falling away, or a fading in the once famed goodness of many of its members.21 Some there are who have been admitted with the best proofs of a good, a faithful, and a well substantiated character. Their name was beauty, and their actions praise. Their families were happy, their neighborhood satisfied, and the community honored, by their virtues and their worth: and Masonry itself boasted the uprightness, constancy, and integrity with which they were distinguished. But now, alas! all, perhaps, have reason to lament, "that the fine gold is become dim, and the most pure gold changed."

Such defections, you must be sensible, are not unfrequent in all societies: for, in this fallen world, societies are formed of men; and men are fallible, imperfect, frail. But whether such disasters, such apostacy, should reasonably disgrace the Institution, or be thought proofs of its immorality, judge ye: but "judge righteous judg

ment."

We do not hesitate to appeal to the world in justification of the purity of our moral system. Our consti tutions are well known. We have submitted them freely to general investigation. We solemnly avouch them as the principles by which we are governed, the foundation on which we build, and the rules by which we work. We challenge the most severe critic, the most precise moralist, the most perfect Christian, to point out any thing in them inconsistent with good manners, fair morals, or pure religion. We feel assured

21 Rev. J. Inwood's serm. at Dartford, G. B., 1796.

that every one who will take pains to consult the book must be convinced that the Institution is friendly to the best interests of mankind, well calculated to meliorate the disposition and improve the character, and to adorn its faithful adherents with every natural, social and moral virtue.

IV. This remark leads me to shew, as I proposed, in the last place, what Freemasonry really is.

It is a moral order of enlightened men, founded on a sublime, rational, and manly piety, and pure and active virtue; with the praise-worthy design of recalling to our remembrance the most interesting truths in the midst of the most sociable and innocent pleasures, and of promoting, without ostentation, or hope of reward, the most diffusive benevolence, the most generous and extensive philanthropy, and the most warm and affectionate brotherly love. The members are united together by particular obligations, and acquainted by certain signs and tokens preserved with inviolable secrecy, from remotest ages. These were originally adopted in order to distinguish one another with ease and certainty from the rest of the world; that impostors might not intrude upon their confidence and brotherly affection, nor intercept the fruits of their beneficence. They become an universal language, which, "notwithstanding the confusion of foreign tongues, and the forbidding alienation of custom, draws from the heart of a stranger the acknowledgment of a brother, with all its attendant endearments."

The decorations and symbols of the Craft, which are those of a very common and useful art, and the phraseology, which is borrowed from its higher orders, serve to characterize an institution which might justly claim more noble devices; and at the same time are used either as emblems or indications of the simplest and most important moral truths.

It collects men of all nations and opinions into one amiable and permanent association, and binds them by new and irrefragable obligations to the discharge of every