tant Brethren, thereby strengthening the sacred bonds of our general union; and, fourthly, to set forth the tenets of Freemasonry, to remove improper prejudices, and to answer objections urged by those who, in consequence of not understanding the principles of Masonry, are in the habit of unintentionally misrepresenting us. In the discharge of these various duties, the ablest pens and noblest spirits of the world have been engaged. Men of every species of intellectual greatness, the man of numbers, lines and circles, who scans all things around, above, beneath, by the unerring laws of mathematics,-the statesman, who has learned to steer at the helm of government, and guide nations in the way to prosperity and glory,-the poet, whose pen seems to have been dipped into the inspiration of Heaven,-the philosopher and astronomer, whose towering intellects delight to revel in the harmony of rolling worlds, to trace the creative power of God, through the labyrinths of nature, and, far as possible, to "look through Nature up to Nature's God,"-the divine, who, from the statutes of Heaven, has acquired a knowledge of the polities of three worlds, and who, upon the strong wing of Revelation, has gone far into the unmeasured depths of eternity,-have delighted to unite and fraternize under the peaceful banners of Masonry, and to call forth all the energies of their minds in defending and setting forth her heaven-inspired doctrines.

In standing before you this day, I have, in common with this intelligent audience generally, and with my Brothers of the mystic tie particularly, to lament the failure, on the part of the Brethren of Huntsville Lodge, to call some abler hand to the performance of the task which devolves upon me. In this discourse, it is not my intention to make an effort to occupy the whole ground of Masonry. I leave that to abler men. But I intend to speak-first, in reference to St. John the Baptist, as he is presented to us in the Bible. Second, in reference to the principles and tenets of Freemasonry.

I. Let us contemplate the character of John the Baptist, as it is presented to us in the Bible. So far as my information extends, all Christian denominations, Protestant and Catholic, concur in believing that John occupied elevated ground, and performed vastly important duties in the religious world. All, we believe, concur in pronouncing him an eminently good and useful man: hence, Christians venerate his name. These reasons, primarily, and his devotion to Masonry, secondarily, move us this day to unite with Christians in setting forth the merits of John the Baptist. In the wilderness of Judea, we behold a man of singular appearance. His clothing is of camel's hair, begirt with a leathern girdle; his meat is locusts and wild honey. He says to those around him, "Repent ye, for the kingdom of Heaven is at hand." Excited by the novel appearance of the man, the novelty of his doctrines, and some, perhaps, by an honest desire to be instructed by him, vast multitudes assemble around him. With the fidelity of an honest servant, he sets forth the nature and design of his mission, and produces his credentials by which he expects to gain the benefits of a fair and impartial hearing. He claims not to be a teacher come upon his own authority, but says: "This is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths straight." From a computation of prophetic numbers, the expounders of the law of Moses and the writings of the prophets, were expecting the advent of Messiah. In Luke, iii. 15, it is said, "And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not; John answered and said unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable." He informs the multitudes that ancestorial righteousness is of no avail to them; that they, each for himself, must bring forth fruits worthy of repentance; that the time is come in which the axe is laid at the root of the trees, and that every tree which bringeth not forth good fruit, is hewn down and cast into the fire. When the people ask, "What shall

we do then?" he answers, "Let him that hath two coats impart to him that hath none; and let him that hath meat, do likewise." When the publicans inquire, Master, what shall we do?" he answers, "Exact no more than that which is appointed you." To a like inquiry from the soldiers, he replied, "Do violence to no man, neither accuse any falsely, and be content with your wages." The Pharisees and Sadduces, dominant parties among the Jews-parties, who, without the intervention of the controlling power of God, could exalt a man to the enjoyment of the highest honors in the gift of the Jewish people, or sink him to the lowest state of degradation-were required to live in conformity to the same rigid rules of piety and godliness, to the observance of which the meanest Jew is called. Herod, the vicegerent of the Roman government, is attached to John: he does many things, and hears him gladly: but even Herod, who holds the power of life and death in his hands, cannot be guilty of an act forbidden by the law of God, and escape the burning reproof of this God-fearing man. Herod has entered upon an alliance within the forbidden limits of the law of Moses. John says to Herod, "It is not lawful for thee to marry thy brother's wife." Therefore, Herodius quarrels with John, and would kill him, but she cannot. John, however, is cast into prison, and subsequently beheaded. Thus he falls a martyr to truth, and the victim of the whim of a malignant and wicked woman. These allusions to the life and death of St. John the Baptist, present him to us as the turning point between the law of works and the reign of grace; as the unassuming forerunner of the Messiah-the inculcator of universal benevolence-the teacher of sound and practical duties, and a martyr in the unvarying path of duty. While living, his influence was extensively felt throughout all Judea and even now, though dead, he still speaketh. In the life and spirit of John the Baptist, we see much of the genius and spirit of Freemasonry.

But we come now, more directly, in the second place, to speak of Masonry as an Institution. George Washington says, "The Masonic, is a Society whose liberal principles are founded on the immutable laws of Truth and Justice." With reference to any fact, theory, or science, we presume it will be admitted by all, that they who are best acquainted, are best prepared to give a fair representation. As collateral evidence of the excellence and purity of Masonic principles, we invite your attention to an enumeration of a few names which are found enrolled on Masonic records. From the long list of names of men distinguished alike for wisdom, for greatness, and for goodness, let the mention of a few suffice. Sir Isaac Newton, a man of a most towering mind and giant intellect, a philosopher, whose unequalled genius unlocked the door to some of the secret departments of nature, discovered her laws which govern the machinery of the universe, and developed secrets which corrected the theories of former ages, and which philosophers in all past time, had sought after in vain, was a Christian and a Mason. Sir Matthew Hale, supreme Judge in the Court of England, whom, as a man of equity and skill in jurisprudence, England never saw a greater, was a Christian and a Mason. Mr John Locke, to the highest pitch of devotion and adoration, a Christian-a man, whose pathetic, burning, and eloquent strains, have held admiring thousands in listful silence, was a Mason. Leaving the eastern, let us come back to the western world. Benjamin Franklin, the philosopher, whose discerning mind discovered the identity of electricity and lightning, whose inventive genius devised a plan of defence against that destructive and dangerous fluid-whose philanthropy and patriotism moved him to stand forth in defending the rights of his oppressed country-whose masterly pen gave firmness to the wavering, concert of action to the brave, and even infused courage into the minds of the timid, engaged in the American Revolution, was a Mason, and, if I mistake not, the first Grand Master of the first Grand Lodge in America. The Marquis Lafayette, the coadjutor of Washington, in contending for the liberties of the Colonies of North America-the man whom disinterested benevolence for an oppressed people, prompted him to draw from his own private resources, the means of supporting an army of men, of equipping that army, and of

*Error. He was the first Master of the first Lodge in Pennsylvania. —ED. F. M.

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bringing it across the ocean to our rescue; to leave, for a time, his own native land, and to hazard his own fortune, his own liberty, and his own life, in the defence of the fortunes, the liberties, and the lives of strangers-was a Mason, devoted to Masonry. George Washington, the good and the great, the Father of his Country," who, when he saw his country laboring under almost every species of difficulty, with a brave heart and a firm reliance upon the protective power of God, took command of her armies, and boldly marched into the field. Opposed by superior numbers, of superior discipline, Triumph and Liberty, or Death, engraved upon his heart; 'mid the din of martial music, the clang of arms, the roar of artillery, and the whiz of bullets, with a steady step he moves upon the battle-ground, and, by his presence, his example, and cominand, brings every power of the soldiery into the struggle. The battle ended, he retires to the silent grove, and, looking beyond the point where stars revolve their round, holds communion with that Being whose fiat is law to the universe; with the unyielding grasp of faith, lays hold of that arm that moves the world, and calls down the blessings of the God of Armies, upon the troops engaged in a struggle for the enjoyment of those privileges for which they were designed in their creation. Ere the commencement of the war, George Washington had bowed before the altar in the lamp-lighted hall, and imbibed the Masonic principles sanctioned by all correct perceptions of right. During the war, he had floating Lodges, which, as a member, he attended, while the Gavel was held by a subordinate soldier; and after the close of the struggle, he continued firmly devoted to Masonry. We could extend this list to a much greater number, but on the present occasion, and for our present purpose, we deen it unnecessary. In another part of our address, we shall again allude to these distinguished men. For the present, we pass on to a consideration of the constituent principles of Masonry.

In a heathen land, or in a community of Infidels and Atheists, we would here, as a matter of primary consideration, pause to establish the authenticity of the Holy Scriptures. But, as we are in a land of Christians, we will make a few postulates and proceed-First, that the Bible is the word of God. Second, that the precepts of the Bible are all good. Third, that it is right for men to inculcate them; and-Fourth, that an Institution founded on the teachings of the Bible, cannot be materially wrong. These granted, and we ask no more. The Bible is the great light of Masonry. We will proceed to exhibit the principles of Masonry, and show that they are taught us by the word of God. Masonry professes belief in the existence of God, and makes a profession of the same belief indispensable to the success of every candidate who knocks for admission into her body. The Bible, also, teaches the same truth. We deem it unnecessary to prove this. The cardinal virtues of Masonry are Temperance, Fortitude, Prudence, and Justice. "Temperance is that due restraint upon our affections and passions, which renders the body tame and governable, and frees the mind from the allurements of vice." "Fortitude is that noble and steady purpose of the mind, whereby we are enabled to undergo any pain, peril or danger, when prudentially deemed expedient. This virtue is equally distant from rashness and cowardice." "Prudence teaches us to regulate our lives and actions agreeably to the dictates of reason, and is that habit by which we wisely judge, and prudentially determine, on all things relative to our present as well as to our future happiness." "Justice is that standard or boundary of right which enables us to render to every man his just due, without distinction. This virtue is not only consistent with divine and human laws, but is the very cement and support of civil society, and, in a great measure, constitutes the really good man." Upon every Mason, Masonry enjoins three great duties-" to God, to himself, and to his neighbor. To God, in never mentioning his name but with that reverential awe which is due from a creature to his Creator; to implore his aid in all laudable undertakings, and to esteem him as the chief good to himself, in avoiding all irregularity and intemperance, which may impair his faculties, or debase the dignity of his profession: and to his neighbor, in acting upon the Square, and doing as he wishes his neighbor to do unto him." The fruits of Masonry are," Brotherly Love, Relief, and Truth." "By the exercise of Brotherly love

we are taught to regard the whole human species as one family; the high, the low, the rich and the poor, who, as created by one Almighty Parent, and inhabitants of the same planet, are to aid, support, and protect each other. On this principle, Masonry unites men of every country, sect and opinion, and conciliates true friendship among those who might otherwise have remained at a perpetual distance." Relief:-" To relieve the distressed, is a duty incumbent upon all men, but particularly on Masons, who are linked together by an indissoluble chain of sincere affection. To soothe the unhappy, to sympathize with them in their misfortunes, to compassionate their miseries, and to restore peace to their troubled minds, is the grand aim we have in view. On this basis we form our friendships and establish our connections." Truth:-"Truth is a divine attribute, and the foundation of every virtue. To be good and true, is the first lesson we are taught in Masonry. On this theme we contemplate, and by its dictates endeavor to regulate our conduct: hence, while influenced by this principle, hypocrisy and deceit are unknown among us; sincerity and plain dealing distinguish us; and the heart and tongue join in promoting each other's welfare, and rejoicing in each other's prosperity." These are the principles, the duties, and the fruits of Masonry. It is a summary; but, in our humble judgment, it occupies the whole Masonic ground. Could all men be induced rigidly to observe these sacred teachings, civil discord and crimes of every variety would be banished from the earth, and the world, in a moral point of view, would present an aspect upon which angels would look with pleasure.

But we have said that the Bible teaches the principles of Masonry. Let us adduce the proof. In the list of the cardinal virtues of Masonry, "Temperance" stands first. St. Paul, in pleading his cause before Felix, "reasoned of righteousness, temperance, and judgement to come." In his letter to the Galatians, he informs us that "the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law." St. Peter says: 66 giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity." Next stands "Fortitude," which is a medium between rashness and cowardice. Patience is an effect of which fortitude is the cause. Fortitude is that firmness of mind which enables one, with coolness and courage, to meet danger, and, without murmuring, depression, or despondency, to bear evil and reproach. Patience is the quality of bearing injury and offence without anger or revenge. The word of God requires us to be found in the exercise of both these principles. By reference to the original, from which the passage, "add to your faith virtue," is translated, you will find that the word arete, here rendered "virtue," means, also, valor, courage and firmness. To the exercise of temperance, add that of patience, says St. Peter. Prudence:-"The simple believeth every word; but the prudent man looketh well to his goings. A prudent man foreseeth the evil, and hideth himself; but the simple pass on and are punished."-Prov. "Behold I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents and harmless as doves."-Jesus. Justice:-" Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue and if there be any praise, think on these things." The Bible also teaches the duties of Masons:-"Thou shalt not take the name of the Lord thy God in vain." "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind." "Thou shalt love thy neighbor as thyself." "As ye would that men should do unto you, do ye even so unto them."

Again: Masonry enjoins the exercise of brotherly love on every Mason. Masonry teaches us to look upon the whole human family as brethren, and to regard all as bound to cherish kind and fraternal feelings towards each other. "Love one another," and "love your enemies," are commands given by our Lord and Saviour Jesus Christ. Relief:-" Now we exhort you, brethren, warn them that

are unruly, comfort the feeble-minded, support the weak, be patient toward all men."-St. Paul. "But whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?"-John. Thus you perceive the Bible teaches us to relieve both body and mind. Truth:-" Thy righteousness is an everlasting righteousness, and thy law is the truth." "All thy commandments are truth.”—Psalms. "Buy the truth and sell it not; also wisdom and instruction, and understanding." -Prov. In support of the fundamental principles, the leading duties, and the fruits of Masonry, I have brought up the authority of God's holy word. I have done this with the intention to convince the opponents of Masonry that they must either reject the Bible, or admit the purity of Masonic principles.

use.

All the implements and badges of Masonry, to the intelligent Mason, speak a language which he cannot misunderstand, and inculcate moral precepts which stand in intimate relation to the rectitude and happiness of himself and all the human family. For the use of these, we do not claim the direct sanction of the Bible; but we contend that the word of the Lord does indirectly sanction their When the work of creation was ended, the Lord instituted the Sabbath, a day commemorative of the creative power of God, and preceptive as to the worship of God, and the moral duties of the servants of God. Previous to the crucifixion of our Saviour, he instituted, what is termed by Christians, the Lord's Supper, commemorative of his broken body and spilled blood. When the work of atonement was ended, the Lord's Day was set apart as a day of rest and religious worship, as a day commemorative of the resurrection of our Lord, and preceptive, as to the moral and religious duties of Christians. Finally, for the secrets of Masonry we claim the indirect sanction of God himself. In the works and in the word of God, there are secrets which proud science has never learned. Men of science believe (and no doubt correctly,) that the nerves are intermediate links between the mind and body. Take two of the human senses, sight and hearing, for instance. Light reflected from a surrounding object, enters the pupil of the eye, and, in its passage through the different humors thereof, undergoes different refractions, till, converged to a point, it forms an exact representation of that object on the retina. An exact idea of that image, the optic nerve conveys to the nind. The mind determines that this idea of the image of the object shall be communicated to a second person. It communicates this design through the nerves, to the muscles connected with the organs of speech. The muscles obey the mandate of the mind, and operate upon those organs. A sound is produced, so modified by the organs of speech as to convey the idea of the image of that object through the media, air, druin of the ear, and auditory nerve, to the mind of the second person. Who can explain, or even understand, the manner in which this intermediate agency between mind and matter, is carried on? No mortal being. It is one of the secret things which belong to God. So in regard to the other senses. Nature, in all her ramifications, presents a "thus far and no farther," to the investigating mind of man. The Bible, the holy word of God, the transcript of his divine will, presents depths of secrecy, which the searching minds of the profoundest theologians have never been able to fathom. As in the world terrestrial, so in the world celestial, there are various orders of creatures. On earth, we behold an almost infinite variety of things inanimate and of creatures animate;-so that, in passing through the chain of creation, from the meanest inorganic, up to man, the highest organic creature, we find one order differing from the next inferior or superior order, by an almost imperceptible shade. So in hierarchies of heaven: we see grade rising above grade, till we reach the archangelic, the highest order, which, from our distant view, seems merged into the perfections of Deity. Among the sons of glory and light, the inhabitants of the heavenly world, the companions of God, why is this difference found? The reason is locked up in secrecy. God, in his wisdom, has never revealed it. As Masons, we take the ground that whatever God does is right: God draws the impenetrable veil of secrecy over many good things: we, therefore, conclude that it is right in us to conceal some good things from the world. Thus we discover