1 THE PRESENT IN STATE OF MASONIC SCIENCE BY REV. GEORGE OLIVER, D.D. "Yn that tyme, throggh good Gemetry, At these lordys prayers they cownterfetyd Gemetry, And gaf hyt the name of Masonry Far the most oneste craft of alle."-Ancient Masonic MS. "Laws convenient, proper, and effective, at the time in which they were made, have been altered to accord with the altered circumstances of Freemasonry, and the extension of the lodges and locality of the fraternity. Such alterations must, however, be made in Freemasonry in accordance with the landmarks of the Order, which in this, as in all other cases, must be kept holy and inviolate.-Freemasons' Quarterly Review, 1846. IN In my letters to the Earl of Aboyne, P. G. M. for the counties of Northampton and Huntingdon, on the Johannite Masonry, I threw out a hint that, on account of the altered state of society, since our present Lodge Lectures were framed by the Lodge of Reconciliation, and enjoined by authority, in 1814, a new revision was become necessary, to meet the requirements of an improved mode of thought arising out of the many extraordinary and unexpected sources of information which have been thrown open to the Fraternity, by the rapid strides that science is making at the present period, and the many new vehicles for the propagation of knowledge which have become accessible by means of literary and philosophical societies, reading rooms, mechanics' institutes, and the exertions of itinerant lecturers, to familiarize the most abstruse scientific and philosophical subjects to the capacities of all classes of mankind, which unite their aid to enlighten the understanding, and improve the morals of the present generation. Since the publication of these letters, I have given my undivided attention to that particular subject, and am now fully convinced that such a revision would be attended with essential benefits to the Order. The Masonic experience which I acquired, during my occupation of the chair of a private Lodge, for eleven years in the whole, succeeded by the sole management of a large and populous Province for nearly the same length of time, enables me to speak with some degree of confidence on all subjects connected with the details, as well as the general principles, of the Order. And having observed, with feeling of sorrow and regret, its sensible decline in my own Province, since the period of my decadence from that high office, a few remarks on the above subjects may neither be unacceptable nor inappropriate. Some years ago, the Grand Lodge of Ireland issued a paper of Queries to every private Lodge under its jurisdiction, that the general opinion of the Craft might be collected "as to the best means of improving the Order of Freemasonry." Amongst these queries we find the following: "Is the Order improving or declining? If declining, to what cause do you attribute its decay? What is the prevailing opinion, among persons not of the Order, .respecting Masonry? Is Masonry reputable or disreputable in your neighborhood? What measures would you recommend for improving the condition of the Order?" If some such course were adopted by other Grand Lodges, it might lead to a very useful result; for we frequently hear the inquiry repeated by the non-masonic world, in the present stirring times, and whilst science has been so rapidly on the advance, what has Freemasonry accomplished? This is a question which every right-minded brother would rejoice, for the credit of the Order, to see triumphantly answered, by a detail of the advantages which mankind have derived from its successful exertions, or the happy application of its principles to the general benefit of society. Now it is well known that the operation of Freemasonry is confined, in a great measure, to morals; although it is not without just claim to some degree of merit as a teacher of science. And if we trace its progress for the last thirty years, in every quarter of the globe where it flourishes, we shall find it fairly entitled to its share in the polite literature of the day, sanctioned by Grand Lodges, and patronized by wise and benevolent Grand Masters. These writings have contributed not a little to the general amelioration of the morals, and improvement in the tastes and manners of men, which distinguish the nineteenth century of Christianity. The system of Freemasonry at the present day is marked by an adherence to the good old custom, so strongly recommended and assiduously practiced by the Masonic worthies of the last century, and imitated by many other public bodies of men, of assembling the brethren of a Province annually under their own banner, and marching in solemn procession to the house of God, to offer up their thanksgivings in the public congregation for the blessings of the preceding years; to pray for mercies in prospect, and to hear from the pulpit a disquisition on the moral and religious purposes of the Order. It is to this custom that we are indebted for those invaluable treasures of Masonic literature that are exhibited in the printed discourses of our clerical brethren. As for instance, those of our Rev. brothers Harris and Town, in the United States of America, and many other talented and pious brethren, in England and elsewhere, whose names it would be tedious to enumerate. This custom is sufficient of itself to insure the popularity of the Order, and create a respect for its holy principles in the public mind. I much regret that a practice so consonant with the original design of Masonry, should have been discontinued in my own Province, and exchanged for other public observances, which, though they may be innocent, are a novel introduction; and, in my opinion, an application of divine Masonry to purposes that were never contemplated in its original institution. This hint may not be without its use in other localities; and if the one must needs be done, let not the other be omitted. The above custom would also be a means of promoting and encouraging that great attribute of the Order-EQUALITY. But lest this principle should be confounded with the communism and fraternization which have worked such irreparable mischief in other countries, it may be useful shortly to explain its design and reference, as used by the Free and Accepted Mason. The system of equality observed in a Mason's Lodge, teaches the doctrine of mutual wants and mutual assistance, and destroys the unsocial vice of pride, by the operations of which one man is induced to despise his brother, as though he was not formed of the same clay as himself, although he may be greatly his superior, both in talent, virtue and usefulness. Freemasonry is essentially democratic in its construction, and strikes at the root of this pernicious vice, whieh wrought the destruction of Nimrod and Nebuchadnezzar, Bali of Hindoostan, and Shedad of the Paradise of India, by laying it down as an axiom that "we are all equal by our creation, but much more so by the strength of our obligation;' and that "we meet on the level and part on the square." Now, according to the doctrines of the Order, the level demonstrates that we are descended from the same stock, partake of the same nature, and share the same hope; and that though distinctions among men are necessary to preserve subordination, yet no eminence of station can make us forget that we are brethren, and that he who is placed on the lowest spoke of fortune's wheel may be entitled to our regard; because the time will come, and the wisest know not how soon, when all distinctions, except that of goodness, shall cease; and death, the grand leveller of human greatness, reduce us to the same state. The Lodge lectures are copious in carrying out this principle, that there may exist no possibility of misunderstanding it. They instruct us that in the Lodge a king is reminded, that though a crown may adorn his head and a sceptre his hand, the blood in his veins is derived from our common parent, and is no better than that of his meanest subject. The statesman, the senator, and the artist, are there taught that, equally with others, they are exposed by nature to infirmity and disease; that unforeseen misfortunes may impair their faculties, and reduce them to a level with the meanest of their species. This checks pride, and incites courtesy of behavior. Men of inferior talents, or who are not placed by fortune in such exalted stations, are also instructed in the Lodge to regard their superiors with peculiar esteem, when they discover them voluntarily divested of the trappings of external grandeur, and condescending, in the badge of innocence and bond of friendship, to trace wisdom and to follow virtue, assisted by those who are of a rank beneath them. Virtue is true nobility, and Wisdom is the channel by which virtue is directed and conveyed; wisdom and virtue only mark distinctions among Masons. Nothing can more vigorously contribute to the banishment of pride from a Mason's Lodge than such disquisitions. But to prevent the benignant principle of equality from being prostituted to unworthy purposes, and used as a vehicle for any improper assumption of character, the Ancient Charges provide that in the Lodge the brethren are to pay due reverence to the Masters, Wardens, and Fellows; and out of the Lodge they are directed to salute one another in a courteous manner, calling each other brother, freely giving mutual instruction as may be thought expedient, without being overseen or overheard, and without encroaching upon each other, or derogating from that respect which is due to any brother, were he not a Mason; for though all Masons are, as brethren, upon the same level, yet Masonry takes no honor from a man that he had before; nay, rather it adds to his honor, especially if he had deserved well of the brotherhood, who must give honor to whom it is due. As a vice, nothing is more intolerable or more debasing than pride; by which I mean that exclusive feeling which elevates one member of society, in his own opinion, to an imaginary distinction above another of the same rank, and perhaps superior endowments. For this reason it is formally repudiated in the system of Freemasonry. Our Grand Master, King Solomon, was more urgent in his condemnation of this vice than on any other subject. He declares his hatred of "pride and arrogancy, and a froward mouth;" and for this reason, because it produces contention,2 brings a man to shame, and certain destruction. Indeed, throughout the whole of the Sacred Scriptures, this vice is unequivocally prohibited as the bitter parent of all evil. Pride was not made for man. Our blessed Saviour classes it with adultery, fornication, murder, theft, covetousness, deceit, blasphemy, and foolishness.5 And St. Paul adds, that “he who is lifted up with pride falls into the condemnation of the devil." In a word, of all the evils which have been introduced by the wicked 1 Prov. viii. 13. 2 Ib. xiii. 10. 3 Prov. xi. 2. 4 Ib. xvi. 18. 6 Mark vii. 21, 22. 61 Tim. iii. 6. spirit, as the curse of man in his civil and social state, pride is the most pernicious. Every single vice is bad, but pride is the consummation of them all. And hence Freemasonry, that benevolent and truly amiable science, has most unceremoniously banished it from the Lodge, and sung its requium; for it is a moral leprosy, by which the soul is spotted and defiled, and filled with "wounds, and bruises, and putrifying sores." Even the heathen, who were ignorant of the benignant principles of true religion, believed its existence to be hostile to the peace and comfort of society. Tacitus says, Multos qui conflictari adversis videantur, beatos; ac plerosque, quanquam magnes per opes, miserrimos; si illi gravem fortunam constanter tolerent, hi prosperâ inconsultè utantur. And the ethnic poet, Horace, promulgated the same doctrine, when he said, Non possidentem multa vocaveris Rectè beatum. Rectius occupat Duramque callet pauperiem pati. Dr. Doune illustrates this vice by these judicious reflections, which are worth preserving. "Death comes equally to us all, and makes all equal when it comes. The ashes of an oak in a chimney are no epitaph of that oak, to tell me how high or how large it was; it tells me not what flocks it sheltered while it stood, nor what men it hurt when it fell. The dust of great persons' graves is speechless, too; it says nothing, it distinguishes nothing. As soon the dust of a wretch, whom thou wouldst not, as of a prince, whom thou couldst not, look upon, will trouble thine eyes if the wind blow it thither; and when a whirlwind hath blown the dust of the church-yard into the church, and the man sweeps out the dust of the church into the church-yard, who will undertake to sift those dusts again, and to pronounce this is the patrician, this is the noble flower; and this is the yeoman, this is the plebeian bran?" I have been rather diffuse upon this unmanly vice, because it is so positively prohibited in a Mason's Lodge; and I think also that if the teachings of Freemasonry, on this particular point, were carried out in practice amongst mankind, it would strengthen the bond of union which cements man to his fellow, and thus become of the most essential service to society in general. [CONCLUDED IN NEXT NUMBER.] |
