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fect afbler is a stone made ready by the hands of the workman to be adjusted by the tools of the fellow craft. The trestle-board is for the mafter workman to draw his defigns upon.

By the rough afhler we are reminded of our rude and imperfect ftate by nature; by the perfect afhler, that state of perfection at which we hope to arrive, by a virtuous education, our own endeavours, and the bleffing of God; and by the trestle-board, we are reminded, that as the operative workman erects his temporal building agreeably to the rules and defigns laid down by the mafter on his treftle-board, fo fhould we, both operative and fpeculative, endeavour to erect our spiritual building agreeably to the rules and defigns laid down by the Supreme Architect of the Universe, in the book of life, or the holy fcriptures, which is our fpiritual treftle

board.

By a recurrence to the chapter upon the dedi cation of lodges, it will be perceived, that al though our ancient brethren dedicated their lodges to king Solomon, yet masons, profefling christianity, dedicate theirs to St. John the Baptift, and St. John the Evangelift, who were eminent patrons of mafonry; and fince their time there is represented in every regular and well governed lodge, a certain point within a circle; the point representing an individual brother, the circle reprefenting the boundary line of his duty to God and man, beyond which he is never to fuffer his paffions, prejudices or intereft, to betray him, on any occafion. This circle is embordered by two perpendicular, parallel lines, representing

St. John the Baptift, and St. John the Evangelift, who were perfect parallels in christianity as well as mafonry; and upon the vertex refts the book of Holy Scriptures, which point out the whole duty of man. In going round this circle, we neceffarily touch upon these two lines, as well as upon the Holy Scriptures; and while a mafon keeps himself thus circumfcribed, it is impoffible that he should materially err.

This fection, though the last in rank, is not the leaft confiderable in importance. It ftrengthens those which precede, and enforces in the moft engaging manner a due regard to character and behaviour, in public, as well as in private life, in the lodge, as well as in the general commerce of fociety. It forcibly inculcates the most inftructive leffons. Brotherly love, relief, and truth, are themes on which we here expatiate.

Of Brotherly Love.

By the exercise of brotherly love, we are taught to regard the whole human species as one family, the high and low, the rich and poor; who, as created by one Almighty Parent, and inhabitants of the fame planet, are to aid, fupport and protect each other. On this principle, mafonry unites men of every country, fect and opinion, and conciliates true friendfhip among thofe who might otherwise have remained at a perpetual distance.

Of Relief.

To relieve the diftreffed is a duty incumbent on all men; but particularly on mafons, who

are linked together by an indiffoluble chain of fincere affection. To foothe the unhappy, to fympathize with their misfortunes, to compaffionate their miferies, and to reftore peace to their troubled minds, is the grand aim we have in view. On this bafis we form our friendships, and establish our connexions.

Of Truth.

Truth is a divine attribute, and the founda tion of every virtue. To be good and true, is the firft leffon we are taught in mafonry. On this theme we contemplate, and by its dictates endeavour to regulate our conduct; hence, while influenced by this principle, hypocrify and deceit are unknown among us, fincerity and plain dealing distinguish us, and the heart and tongue join in promoting each other's welfare, and rejoicing in each other's profperity.

To this illuftration fucceeds an explanation of the four cardinal virtues-temperance, fortitude, prudence and juftice.

Temperance

Is that due restraint upon our affections and paffions, which renders the body tame and governable, and frees the mind from the allurements of vice. This virtue fhould be the conftant practice of every mafon, as he is thereby taught to avoid excefs, or contracting any licentious or vicious habit, the indulgence of which might lead him to difclofe fome of thofe valuable fecrets, which he has promifed to conceal and never reveal, and which would confequently

fubject him to the contempt and deteftation of all good masons.

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 diftant from rafhnefs and cowardice; and, like the former, fhould be deeply impreffed upon the mind of *every mafon, as a fafeguard or fecurity against any illegal attack that may be made, by force or otherwise, to extort from him any of those fecrets with which he has been fo folemnly entrufted, and which was emblematically reprefented upon his firft admiffion into the lodge.

Prudence

Teaches us to regulate our lives and actions agreeably to the dictates of reafon, and is that habit by which we wifely judge, and prudentially determine, on all things relative to our prefent as well as to our future happiness. This virtue fhould be the peculiar characteristic of every mafon, not only for the government of his conduct while in the lodge, but alfo when abroad in the world; it fhould be particularly attended to in all ftrange and mixed companies, never to let fall the leaft fign, token or word, whereby the fecrets of masonry might be unlawfully obtained..

Justice

Is that standard, or boundary, of right, which enables us to render to every man his juft due,

without diftinction. This virtue is not only confiftent with divine and human laws, but is the very cement and fupport of civil society; and, as justice in a great ineasure conftitutes the real good man, fo fhould it be the invariable practice of every mafon never to deviate from the minuteft principles thereof.

The illuftration of thefe virtues is accompanied with fome general obfervations peculiar to mafons..

Such is the arrangement of the different fections in the first lecture, which, with the forms adopted at the opening and clofing of a lodge, comprehends the whole of the firft degree of mafonry. This plan has the advantage of regularity to recommend it, the fupport of precedent and authority, and the fanction and refpect which flow from antiquity. The whole is a regular fyftem of morality, conceived in a strain of interefting allegory, which muft unfold its beauties to the candid and induftrious inquirer.

Charge at Initiation into the First Degree.

“BROTHER,

"As you are now introduced into the first principles of masonry, I congratulate you on being accepted into this ancient and honourable order; ancient, as having fubfifted from time immemorial; and honourable, as tending, in every particular, fo to render all men who will be conformable to its precepts. No inftitution was ever raised on a better principle, or more folid foundation; nor were ever more excellent

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