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But if any brother, by forgetting for a time the rules of the order, and listening to evil counsels, should unhappily fall into a contrary conduct, he is not to be countenanced in his crimes or rebellion; but by such conduct forfeits all claims and benefits of the society, and his fellows will refuse to associate or converse with him in private, while he continues in his guilt; that no offence may be given to lawful government. But such a person is still considered as a Mason, his character as such being indefeasible; and hopes are to be entertained, that the rules of the craft may again prevail with him, over every evil counsel and device that may have led him astray.

From this quiet and meek temper of true Masons, and their constant desire to adorn the countries where they reside with all useful arts, sciences, and improvements, they have been, from the earliest ages, encouraged and protected by the wisest rulers of states and commonwealths, who have likewise thought it an honour to have their names enrolled among the fraternity. And thus Masonry, having flourished most in the peaceable times of every country, and having often suffered in a particular manner through the calamities of war, bloodshed and devastation, the Masons are therefore the more strongly engaged to act agreeable to the fundamental principles of their art, in following peace and love, as far as practicable with all men.

Religious and political discussions have often occasioned discord amongst the nearest relations, and an animosity been fostered, from a difference in such belief, which time could hardly obliterate; Masons are therefore enjoined to permit every brother to enjoy his own particular religious and political belief, and to banish such topics either in conversation or discussion from within the walls of the Lodge.

SECTION III.

OF PRIVATE DUTIES.

In regard to yourself, whoever would be a Mason, should know how to practise all the private virtues. He should avoid all manner of intemperance or excess, which might obstruct his performance of the laudable duties of the order, or lead him into crimes which would reflect dishonour upon the fraternity. He is to be industrious in his profession, and true to the lord and master he serves. He is to labour justly, and not to eat any man's bread for nought; but to pay truly for his meat and drink. What leisure his labour allows, he is to employ in studying the arts and sciences with a diligent mind, that he may the better perform all his duties as aforesaid, to his creditor, his neighbour and himself. For in a few words "To walk humbly in the sight of God, to do justice and love mercy," are the true and indispensable characteristics of a real free and accepted Mason.

For the better attainment of these qualities, he is to seek and acquire, as far as possible, the virtues of patience, meekness, self-denial, forbearance, and the like, which give him the command over himself, and enable him to govern his own family with affection, dignity and prudence, at the same time checking every disposition injurious to the world, and promoting that love and harmony which brethren of the same household owe to each other. Therefore, to afford relief to the unfortunate, to divide our bread with the distressed poor, and to put the misguided traveller into the right path, are qualities inherent to the craft, and suitable to its dignity. But, though a Mason is never to shut his ear unkindly to the complaints of any of the human species, yet when a brother is oppressed or suffers, he is in a more peculiar manner called to open his whole soul in

love and compassion to him, and to relieve without prejudice, according to his capacity.

It is further necessary, that all who would be true Masons, should learn to abstain from all malice, slander and evil speaking, from all unmannerly, scornful, provoking, reproachful or ungodly language, keeping always a tongue of good report; and that he should know how to obey those who are set over him on account of their superior qualifications as Masons, however inferior they may be in worldly rank or station. For although Masonry divests no man of his temporal honors, or titles, but on the contrary highly respects them, yet, in the lodge, pre-eminence of virtue and knowledge in the art is considered as the true fountain of all nobility, rule and government.

The last quality and virtue which it is necessary here to mention, and absolutely requisite to those who would be Masons, is that of secrecy, which, indeed, from its importance, ought to have held the first place in this chapter, had I not intended to treat of it more fully as a conclusion to this section.

So great a stress is laid upon this particular quality or virtue, that it is enforced among Masons under the strongest penalties and obligations; nor, in their esteem, is any man to be accounted wise, who is void of intellectual strength and ability sufficient to cover and conceal such honest secrets which are committed to his trust, as well as his own more serious affairs. Both sacred and profane history teaches us, that numerous virtuous attempts have failed of their intended scope and end through defect of secret concealment.

The ancient philosophers were so fully persuaded of the great virtue of secrecy, that it was the first lesson which they taught their pupils and followers. Thus in the school of Pythagoras, we find it was a rule that every noviciate was to be silent for a time, and refrain from speaking, unless a question was asked, to the end that the valuable secrets

which he had to communicate might be the better preserved and valued. Lycurgus made a perpetual law obliging every man to keep secret whatever was committed to him, unless it were to the injury of the state. And Cato, the Roman Censor, told his friends, that of three things (if ever he happened to be guilty) he always repented, viz. 1st, if he divulged a secret; 2dly, if he went on water when he might stay on dry land; and 3dly, if he suffered a day to pass without doing (or endeavouring to do) some good. We are also informed, that the betraying of a secret (by the Persian law) was more grievously punished than any other crime.

The virtue of secrecy is also recommended by the heathen philosophers and law givers, and the primitive fathers of the church.

King Solomon deems the man unworthy to reign, or have any rule over others, who cannot command himself, and keep his own secrets. A discoverer of secrets he deems imfamous and a traitor; but him that conceals them, he accounts a faithful brother. "A tale bearer, says he, revealeth secrets; but he that is of a faithful spirit concealeth them. Discover not a secret to another, lest he that heareth it put thee to shame, and thine infamy turn not away." He that keepeth his tongue, keepeth his own soul.

The following beautiful passage, from Ecclesiasticus, chap. 27, I have thought should come very appropriate here, and ought to be recorded in the heart of every true brother.

"Whosoever discovereth secrets loseth his credit, and shall never find a friend to his mind. Love thy friend, and be faithful to him, but if thou betrayest his secrets, follow no more after him; for as man hath destroyed his enemy, so hast thou lost the love of thy neighbour: as one that letteth a bird go out of his hand, so hast thou let thy neighbour go, and shall not get him again. Follow after him no more, for he is too far off; he is as a roe escaped out of

the snare. As for a wound, it may be bound up, and after reviling there may be no reconcilement, but he that betrayeth secrets, is without hope.

Thus far I have attempted to explain the internal qualities and virtues required in all who aspire to the honour and advantage of becoming a free and accepted Mason. In addition to the external qualities here described, a strict attention to the following remarks are necessary.

SECTION IV.

PREREQUISITES.

No person is capable of becoming a member of a Lodge unless (in addition to the above-mentioned qualities, or at least a disposition and capacity to seek and acquire them) he is also free born, of mature and discreet age, of good report, of sufficient natural endowments and the senses of a man, with an estate, office, trade, occupation, or some visible means of acquiring an honest livelihood, and of working in his craft, as becomes members of this ancient and honourable fraternity, who ought not only to earn what is sufficient for themselves and family, but likewise something to spare for acts of charity, and for supporting the ancient grandeur of the order. Every person desiring admission must also be upright in person, not deformed or dismembered at the time of making, but of hale and entire limbs, as a man ought to be.

No person ought to propose, in this ancient society, any person, through friendship or partiality, who does not possess the moral and social virtues, a sound head and a good heart, and who has not an entire exemption from all those ill qualities and vices, which would bring dishonor on the order.

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