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interests that surround us. The institution breathes a spirit of universal love and benevolence, adds one thread to the silken cord of charity which binds man to man, and seeks to entwine the virtues and graces in the web of the affections and the drapery of the conduct. In one hand it holds out the olive branch of peace, and in the other the liberal donation of charity.

Blending their resources in a common stock, and forming a community of interests, Freemasonry makes the prosperity of each individual the object of the whole; the prosperity of the whole the object of each. How nearly does this approach the patriarchal life, and the state of the primitive Christians, who were of one heart and soul; neither said any of them that aught of the things which he possessed was his own, but they had all things in common.' Were such the unanimity, love, equality, generosity, and disinterestedness of professing Christians now, Freemasonry would be less necessary than it is for the welfare of man.

CHAPTER IV.

REASONS WHY THE SECRETS OF FREEMASONRY OUGHT NOT TO BE PUBLICLY EXPOSED; AND THE IMPORTANCE OF THOSE SECRETS DEMONSTRATED.

'Damnant quod non intelligunt.'—Ovin.

ONE of the most frequent objections raised against Freemasonry is the profound secrecy observed upon certain parts of the institution. 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 proficient in the science connected with them, nor then but with proper caution and restriction; and often 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 to the trusty and the

true.

We, as Freemasons, only claim a like indulgencethat 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 on our own terms. So far from wishing 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 would never be shut against them, but our Lodge, our hearts and souls, would be open to their reception. As it is, neither clime, creed, nor colour are any bar to membership, so

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long as candidates practise the moral law, and reverently worship the Great Architect of the Universe.

'We are told that Celsus' first objection to the Christians is, that they had private and clavicular (clandestine) assemblies or combinations. To which Origen answers, "That if it were so, they might thank them for it who would not suffer them to exercise it more openly; that the Christian doctrine was sufficiently evident and obvious, and was better known through the world than the opinions and sentiments of their best philosophers; and that if there were some mysteries in the Christian religion which were not communicated to every one, it was no other thing than what was common in the several sects of their own philosophers." (Cave's Primitive Christianity.')

If the secrets of Masonry are replete with such advantage to mankind, it may be asked, 'Why are they not divulged for the general good? To this it may be answered-Were the privileges of Masonry to be indiscriminately dispensed, the purposes of the institution would not only be subverted, but our secrets, being familiar, like other important matters, would lose their value and sink into disregard.

It is a weakness in human nature, that men are generally more charmed with novelty than with the intrinsic value of things. Innumerable testimonies might be adduced to confirm this truth. Do we not find that the most wonderful operations of the Divine Artificer, however beautiful, magnificent, and useful, are overlooked because common and familiar? The sun rises and sets, the sea ebbs and flows, rivers glide along their channels; trees and plants vegetate; men and beasts act; yet these, being perpetually open to view, pass unnoticed. The most astonishing productions of Nature, on the same account, escape observation, and excite no emotion, either in admiration of the great Cause, or of gratitude for the blessing conferred. Even Virtue herself is not exempted from this unhappy bias in the human frame. Novelty influences all our actions and

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THE GREATEST MASONIC SECRET.

determinations. What is new, or difficult in the acquisition, however trifling or insignificant, readily captivates the imagination, and ensures a temporary admiration ; while what is familiar or easily attained, however noble or eminent, is sure to be disregarded by the giddy and the unthinking.

Did the essence of Masonry consist in the knowledge of particular secrets, or peculiar forms, it might, indeed, be alleged that our pursuits were trifling and superficial. But this is not the case; they are only the keys to our treasure, and having their use, are preserved; while, from the recollection of the lessons which they inculcate, the well-informed Mason derives instruction; he draws them to a near inspection, views them through a proper medium, adverts to the circumstances which gave them rise, and dwells upon the tenets they convey. Finding them replete with useful information, he prizes them as sacred; and, being convinced of their propriety, estimates their value by their utility.

It has been well said by a reverend and learned brother, 'In that awful day when the secrets of all hearts shall be disclosed, the gazing multitude who have curiously inquired our secret, shall be astonished to know that the greatest deep of Masonic secrecy was the unpublished act of doing good.'

We may further observe that the Guilds or Incorporations of Craftsmen which in the thirteenth century rose into importance, and which in our own metropolis, although considerably altered, exist to this day, have every one laws as stringent for their government as those of our Fraternity, and in some respects similar. We take the Drapers' articles for instance. Strict rules are laid down for admission of members of the Crafte' on taking an apprentice, every brother has to present him to the wardens, and pay 13s. 4d. There is an ordinance forbidding any broders of thes folyship to inform any strainger of the feitz of drapeire' (tem. 5 Edw. IV.). Keeping the secrets of the Craft was provided for by an ordinance entitled, None to betray lytel things said in

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consell to other of the Crafte, ne no brother to inform any strainger.' Relief of decayed brethren, or to those fallen in poverty, was provided for by 14d. a week from the box.

Religion was the foundation of the Guild: Divine worship was the solid band of union of the association. The members were constantly reminded, that it was not to the contrivances of wit, or the strength of the labouring hand, that man owes his daily bread. Industry, they were taught, might be the appointed means, but God's providence was the only source of our subsistence; its increase the result of His blessing, not of our frugality; the alms, the testimony of our gratitude to Him from whom the bounty, unmerited and undeserved, is obtained. Imperfect as these institutions may have been, how much better calculated were they than those of our own time, to ameliorate the condition of the lower orders of the community! The modern operative belongs to a degraded, and therefore to a hostile order. His feelings, views, interests, are all in opposition to the manufacturer and capitalist, whom he considers as his tyrant and his enemy. But in the old time, the workinan was the brother, the companion of his employer, perhaps poorer in purse, inferior in station, younger in age, but all united by the most kind and sociable bonds. They repeated the same creed, lighted their lamp before the same altar, feasted at the same board.

So with regard to the Operative Freemasons of that age, MR. RUSKIN, in a public lecture on Socialism in Architecture and its Effects,' tells us, 'that several centuries back the architects who furnished the designs did not regard the men who executed them as mere machines, but all worked together with one mind, and that nothing great in architecture had been done, save by associated bodies, where all the faculties of mind and hand had been brought out to the utmost.'

Many are deluded by the vague supposition that our mysteries are merely nominal; that the practices established amongst us are frivolous; and that our ceremonies