BRETHREN, - As, in all numerous bodies and societies of men, some unworthy characters will ever be found, it can be no wonder that, notwithstanding the excellent principles and valuable precepts laid down and inculcated by our venerable institution, we have such amongst us; men who, instead of being ornaments or useful members of our body, I am sorry to say, are a shame and disgrace to it!
These are sufficiently characterized by a natural propensity to backbite and slander their brethren; a vice truly detestable in all men, and more particularly so in Freemasons, who, by the regulations of their institution, are especially exhorted and enjoined "to speak as well of a brother when absent as present; to defend his honor and reputation wherever attacked, as far as truth and justice will permit; and, where they cannot reasonably vindicate him, at least to refrain from contributing to condemn him."
But, alas! regardless of their duty in general, and of these laudable injunctions in particular, we frequently find such men assiduously employed in traducing the characters of their brethren; and instead of rejoicing at their good fortune, pitying their misfortunes, and apologizing for their weaknesses and errors, envying their prosperity, and (unaffected by their adversity), with a secret and malicious pleasure exploring and publishing their defects and failings; like trading-vessels, they pass from place to place, receiving and discharging whatever calumny they can procure from others, or invent themselves.
As we have just now had a mortifying instance of the necessary consequence of such base conduct, in the expulsion of one of our members, permit me to deliver to you some sentiments of the great Archbishop Tillotson on the subject. He assigns various causes of this evil, and also furnishes directions, which, if adhered to, will greatly contribute to prevent and remedy it.
" If we consider the causes of this evil practice, we shall find one of the most common is ill-nature; and, by a general mistake, ill-nature passeth for wit, as cunning does for wisdom; though, in truth they are as different as vice and virtue."
"There is no greater evidence of the bad temper of mankind than their proneness to evil-speaking. For 'out of the abundance of the heart the mouth speaketh, and therefore we commonly incline to the censorious and uncharitable side."
"The good spoken of others we easily forget, or seldom mention; but the evil lies uppermost in our memories, and is ready to be published on all occasions; nay, what is more ill-natured and unjust, though many times we do not believe it ourselves, we tell it to others, and venture it to be believed according to the charity of those to whom it is told."
"Another cause of the frequency of this vice is, that many are so bad themselves. For to think and speak ill of others is not only a bad thing, but a sign of a bad man. When men are bad themselves, they are glad of any opportunity to censure others, and endeavor to bring things to a level, hoping it will be some justification of their own faults if they can but make others appear equally guilty."
"A third cause of evil-speaking is malice and revenge. When we are blinded by our passions we do not consider what is true, but what is mischievous; we care not whether the evil we speak be true or not: nay, many are so base as to invent and raise false reports, on purpose to blast the reputations of those by whom they think themselves injured."
"A fourth cause of this vice is envy. Men look with an evil eye upon the good that is in others, and do what they can to discredit their commendable qualities; thinking their own character lessened by them, they greedily entertain, and industriously publish, what may raise themselves upon the ruins of other men's reputations."
"A fifth cause of evil-speaking is impertinence and curiosity; an itch of talking of affairs which do not concern us. Some love to mingle themselves in all business, and are loath to seem ignorant of such important news as the faults and follies of men; therefore, with great care, they pick up ill stories to entertain the next company they meet, not perhaps out of malice, but for want of something better to talk of.
"Lastly, many do this out of wantonness, and for diversion; so little do they consider a man's reputation as too great and tender a concern to be jested with; and that a slanderous tongue bites like a serpent, and cuts like a sword. What can be so barbarous, next to sporting with a man's life, as to play with his honor and good name, which to some is better than life? Such, and so bad, are the causes of this vice."
"If we consider its pernicious effects we" shall find that, to such as are slandered, it is a great injury, commonly a high provocation, but always matter of grief. It is certainly a great injury; and, if the evil which we say of them be not true, it is an injury beyond reparation. It is an injury that descends to a man's children; because the good or ill name of the father is derived down to them, and many times the best thing he has to leave them is an unblemished virtue. And do we make no conscience to rob his innocent children of the best part of his small patrimony, and of all the kindnesses that would have been done them for their father's sake, if his reputation had not been undeservedly stained? Is it no crime, by the breath of our mouth, at once to blast a man's reputation, and to ruin his children, perhaps to all posterity? Can we jest with so serious a matter? an injury so very hard to be repented of as it ought; because in such a case, no repentance will be acceptable without restitution, if in our power."
"Even supposing the matter of the slander
true, yet no man's reputation is considerably injured,
never so deservedly, without great hurt to him; and it is odds
but the charge, by passing through several hands, is aggravated
beyond truth, every one being apt to add something to it."
"Besides the injury, it is commonly a high provocation; the consequence of which may be dangerous and desperate quarrels. One way or other the injured person will hear of it, and will take the first opportunity to revenge it. At best it is always a matter of grief to the person that is defamed; and Christianity, which is the best-natured institution in the world, forbids us to do those things whereby we may grieve one another."
"A man's character is a tender thing, and a wound there sinks deep into the spirit even of a wise and good man; and the more innocent any man is in this respect, the more sensible he is of this uncharitable treatment; because he never treats others so, nor is he conscious to himself that he has deserved it. To ourselves the consequences of this vice are as bad or worse. He that accustoms himself to speak evil of others gives a bad character to himself, even to those whom he desires to please, who, if they be wise, will conclude that he speaks to them of others as he does of others to them."
"And this practice of evil-speaking may be inconvenient many other ways. For who knows in the chance of things, and the mutability of human affairs, whose kindness he may stand in need of before he dies? So that did a man only consult his own safety and quiet he ought to refrain from evil-speaking.
"How cheap a kindness it is to speak well, at least not to speak ill, of others. A good word is an easy obligation; but not to speak ill requires only our silence. Some instances of charity are chargeable; but, were a man ever so covetous, he might afford another his good word; at least, he might refrain from speaking ill of him, especially if it be considered how dear many have paid for a slanderous and reproachful word."
"No quality ordinarily recommends one more to the favor of men than to be free from this vice. Such a man's friendship every one desires; and, next to piety and righteousness, nothing is thought a greater commendation than that he was never, or very rarely, heard to speak ill of any. Let every man lay his hand upon his heart and consider how himself is apt to be affected with this usage. Nothing, sure, is more equal and reasonable than that known rule, what thou wouldst have no man do to thee, that do thou to no man.
"The following directions, if duly observed, will greatly contribute to the prevention and cure of this great evil. Never say any evil of another but what you certainly know. Whenever you positively accuse a man of any crime, though it be in private and among friends, speak as if you were upon your oath, because God sees and hears you. This, not only charity, but justice demands of us. He that easily credits a false report is almost as culpable as the first inventor of it. Therefore never speak evil of any upon common fame, which, for the most part, is false, but almost always uncertain."
"Before you speak evil of another, consider whether he has not obliged you by some real kind-ness, and then it is a bad turn to speak ill of him that has done you good. Consider also whether you may not come hereafter to be acquainted with him, related to him, or in want of his favor, whom you have thus injured, and whether it may not be in his power to revenge a spiteful and needless word by a shrewd turn. So that if a man made no conscience of hurting others, yet he should, in prudence, have some consideration of himself."
Let us accustom ourselves to be truly sorry for the faults of men, and then we shall take no pleasure in publishing them. Common humanity requires this of us, considering the great infirmities of our nature, and that we are also liable to be tempted; considering likewise how severe a punishment every crime is to itself, how terribly it exposes a man to the wrath of God, both here and hereafter.
"Whenever we hear any man evil spoken of, if we have heard any good of him, let us say that. It is always more humane and more honorable to vindicate others than to accuse them. Were it necessary that a man should be evil spoken of his good and bad qualities should be represented together, otherwise he may be strangely misrepresented, and an indifferent man may be made a monster.
"They that will observe nothing in a wise man but his oversights and follies; nothing in a good man but his failings and infirmities, may render both despicable. Should we heap together all the passionate speeches, all the imprudent actions of the best man, and present them all at one view, - concealing his virtues, - he, in this disguise, would look like a madman or fury; and yet, if his life were fairly represented in the manner it was led, he would appear to all the world to be an amiable and excellent person. But how numerous soever any man's ill qualities are, it is but just that he should have due praise for his few real virtues."
"That you may not speak ill, do not delight in hearing it of any. Give no countenance to busybodies: if you cannot decently reprove them because of their quality, divert the discourse some other way, or, by seeming not to mind it, signify that you do not like it. Let every man mind his own duty and concern. Do but in good earnest endeavor to mend yourself, and it will be work enough, and leave you little time to talk of others."
In the foregoing sentiments, the backbiter and slanderer may see himself fully represented, as in a true mirror; and, detestable as the spectacle naturally appears, much more so does it seem when masonically examined. May all such, therefore, contemplate the nature and consequences of this abominable vice; and that they may still become worthy men and Masons, let them constantly pray with tile royal Psalmist, "Set a watch, O Lord! before my mouth, keep thou the door of my lips;" being assured, for their encouragement, that "He who backbiteth not with his tongue, nor doth evil to his neighbor, nor taketh up a reproach against his neighbor, shall abide in the tabernacle of the Lord, and shall dwell in his holy hill."
E
WORTHY BRETHREN, - Providence having placed me in such a sphere in life as to afford me but little time for speculation, I cannot pretend to have made mankind my particular study, yet this I have observed, that curiosity is one of the most prevailing passions in the human breast. The mind of man is kept in a perpetual thirst after knowledge, nor can he bear to be ignorant of what he thinks others know. Any thing secret or new immediately excites an uneasy sensation, and becomes the proper fuel of curiosity, which will be found stronger or weaker in proportion to the opportunities that individuals have for indulging it. It is observable further that, when this passion is excited and not instantly gratified, instead of waiting for better intelligence, and using the proper means of removing the darkness that envelopes the object of it, we precipitately form ideas which are generally in the extremes. If the object promotes pleasure or advantage, we then load it with commendations; if it appears in the opposite view, or if we are ignorant of it, we then absurdly as well as disingenuously condemn, and pretend, at least, to despise it. This, my brethren, has been the fate of the most valuable institution in the world, Christianity excepted - I mean Free-masonry. Those who are acquainted with the nature and design of it cannot, if they have good hearts, but admire and espouse it; and if those who are in the dark, or whose minds are disposed to evil, should slight or speak disrespectfully of it, it is certainly no disgrace. When order shall produce confusion, when harmony shall give rise to discord, and proportion shall be the source of irregularity, then, and not till then, will Freemasonry be unworthy the patronage of the great, the wise, and the good.
To love as brethren, to be ready to communicate, to speak truth one to another, are the dictates of reason and revelation; and you know that they are likewise the foundation, the constituent parts of Freemasonry.
None, therefore, who believe the divine original of the sacred volume, and are influenced by a spirit of humanity, friendship, and benevolence, can with the least propriety object to our ancient and venerable institution.
For my own part, ever since I have had the honor to be enrolled in the list of Masons, as I knew it was my duty, so I have made it my business, to become acquainted with the principles on which our glorious superstructure is founded. And, like the miner, the farther I have advanced the richer has been my discovery; and the treasure, constantly opening to my view, has proved a full and satisfactory reward of all my labors.
By the rules of this lodge, I am now to resign the chair. But I cannot do this with entire satisfaction until I have testified the grateful sense I feel of the honor I received in being advanced to it.
Your generous and unanimous choice of me for your Master demands my thankful acknowledgments, though, at the same time, I sincerely wish that my abilities had been more adequate to the charge which your kind partiality elected me to. But this has always been, and still is, my greatest consolation, that, however deficient I may have been in the discharge of my duty, no one can boast a heart more devoted to the good of the institution in general, and the reputation of this lodge in particular.
Though I am apprehensive I have already trespassed on you patience, yet, if I might be indulged, I would humbly lay before you a few reflections, adapted to the business of the day, which, being the effusions of a heart truly Masonic, will, it is hoped, be received with candor by you.
Every association of men, as well as this of Freemasons must, for the sake of order and harmony, be regulated by certain laws, and, for that purpose, proper officers must be appointed, and empowered to carry those laws into execution, to preserve a degree of uniformity, at least to restrain any irregularity that might render such associations inconsistent. For we may as reasonably suppose an army may be duly disciplined, well provided, and properly conducted, without generals and other officers, as that a society can be supported without governors and their subalterns; or, which is the same, without some form of government to answer the end of the institution. And, as such an arrangement must be revered, it becomes a necessary requisite that a temper should be discovered in the several members adapted to the respective stations they are to fill.
This thought will suggest to you, that those who are qualified to preside as officers in a lodge, will not be elated with that honor, but, losing sight of it, will have only in view the service their office demands. Their reproofs will be dictated by friendship, softened by candor, and enforced with mildness and affection; in the whole of their deportment they will preserve a degree of dignity, tempered with affability and ease. This conduct, while it endears them to others, will not fail to raise their own reputation; and as envy should not be so much as once named among Freemasons, it will effectually prevent the growth of it, should it unfortunately ever appear.
Such is the nature of our constitution, that as some must of necessity rule and teach, so others must of course learn to obey; humility therefore, in both, becomes an essential duty; for pride and ambition, like a worm at the root of a tree, will prey on the vitals of our peace, harmony, and brotherly love.
Had not this excellent temper prevailed when the foundation of Solomon's temple was first laid, it is easy to see that that glorious edifice would never have rose to a height of splendor which astonished the world.
Had all employed in this work been masters or superintendents, who must have prepared the timber in the forest, or hewn the stone in the quarry? Yet, though they were numbered and classed under different denominations, as princes, rulers, provosts, comforters of the people, stone-squarers, sculptors, &c., such was their unanimity, that they seemed actuated by one spirit, influenced by one principle.
Merit alone then entitled to preferment; an indisputable instance of which we have in the Deputy Grand Master of that great undertaking, who, without either wealth or power, or any other distinction than that of being the widow's son, was appointed by the Grand Master, and approved by the people for this single reason - because he was a skilful artificer.
Let these considerations, my worthy brethren,
animate us in tile pursuits of so noble a science, that we may
all be qualified to fill, in rotation, the most distinguished
places in the lodge, and keep the honors of the craft, which are
the just rewards of our labor, in a regular circulation.
And, as none are less qualified to govern than those who have
not learned to obey, permit me, in the warmest manner, to recommend
to you all a constant attendance in this place, a due obedience
to the laws of our institution, and a respectful submission to
the direction of your officers, that you may prove to mankind
the propriety of your election, and secure the establishment of
this society to the latest posterity.
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