the promotion of virtue and beneficence, independently of the belief of the Supreme Being and without making the love and fear of God its ruling principlethat each member thereof, being conscious of the relation which he bears to the Supreme Master Builder, who made him, may daily prove his love of the Great Architect of the Universe, by pious reverence, and an habitual practice of good works. He that has the love and fear of God before him, will ever think upon those words, Thou, God, seeth me,' and thus be governed in all he does, and in all he thinks he will endeavor to work by His perfect plans, and consecrate the edifice of his life to His glory and praise, and will never forget that he is a member of the Great Temple of the Universe, and will strive to obey the laws of the Grand Master of all, in whose presence he seeks to be approved. It is incumbent upon all Masons to search God's Holy Word-to endeavor after an understanding of what it contains-and, desiring to profit by its holy instructions, he will thus lay up as a treasure in his mind, right notions of the Deity, feel his dependence upon Him, and study in order to observe his statutes; and making faith and morality the foundation, he will be careful in the choice of the materials with which his edifice is to be reared. If such be the leading principles, and such the grand object of societies in general, as it is of Freemasonry in particular, a cement is formed, which will inseparably unite the devout, virtuous, and charitable individuals thereof.

"We come now to another ruling principle of our Order, namely, philanthropy and extensive benevolence. Masonic liberality is never confined to kindred, neighbors or Brethren, it is as extensive as the blue arch of heaven. From feeling his dependance on the Supreme Being, the Mason is reminded of all those tender offices of humanity, which unite man to man-which assimilate him to the bountiful Creator-which form the cement of Brotherly love. While he is particularly bound to extend the hand of charity to a worthy Mason, his widow and orphans, as far as duty to his own family will allow him; he is taught also, that, as God's love knows no bounds, so should he regard all the children of men, and never cease to remember all who suffer adversity. All this Freemasonry inculcates, and he who forgets these lessons, and practices not those duties, ought to be cast out as unworthy of the name.

"The next principle of Freemasonry to be considered, is dutiful obedience to the laws of our country. A good Mason is always a loyal subject—he always discountenances rebellion, and remembering that he is to obey every ordinance of man for the Lord's sake, he looks upon it as a governing principle of the Craft to be true to the government under which he lives. "Whoever," we are told, would be a true Mason, is to know that by the privilege of his Order his obligations as a subject and citizen will not be relaxed but enforced. He is to be a lover of peace, obedient to the civil powers, which yield him protection, and are set over him in the Lord, where he resides or works; nor can a real craftsman ever be concerned in conspiracies against the State, or be disrespectful to the magistrate, because the welfare of his country is his most happy object. Every Master of a Lodge, before his Installation, amongst other regulations to which he is to signify his submission, has to promise that he will be "a peaceable subject, and cheerfully conform to the laws of the country in which he resides." He has to promise not to be concerned in plots and conspiracies against government, but patiently submit to the chief magistrate." Lastly, every candidate upon admission, is, amongst other things, thus charged-"In the State you are to be an obedient subject. You are never to countenance disloyalty or rebellion, but yield yourself, and encourage in others, a cheerful conformity to the government under which you live."

"I have gone thus far on the subject, that the futility, I might add the maliciousness of objectors, may be exposed, who have styled our Lodges "hot-beds of sedition," and have accused Masonry as an Order in which plans of disorganization are formed. Ignorance is to be lamented-perversity often excites our astonishment; but while malice and uncharitableness, when viewed in connexion with the soul's destiny, are objects of grief, when, nevertheless, viewed apart from

such awful considerations, are, (I think I am justified in saying it,) to be contemned and disregarded.

"In thus unfolding the principles of Freemasonry, I have occupied more of your time than I originally intended, because, in considering the subject, I found that I had as well to contend against ignorance and prejudice, as to address myself to those who would be inclined to give me a candid and reasonable hearing; and because I considered that most of the popular objections against the Craft have arisen from both these causes. It is generally and very properly thought that where calumny and malice are discovered as the source of invective, it is the best rule to treat them with that silence which they merit. Yet, lest such silence might be construed into a fear of the exposure of weakness, or a want of ability to vindicate, I have in the first place spoken at large on the principles and rules of our Order. And for the same reasons, I shall, as briefly as possible, handle some of the popular objections which have been, and still continue to be, advanced against Freemasonry.

"The first objection which occurs to me, and one which is so frequently urged, is the secresy which is observed by Masons on certain points. If (say the objectors,) Freemasonry be founded on the principles of general good will, why have any concealment? The answer to this is plain. Masonry would willingly embrace within its fold the whole world, and is ready to admit all whose principles and conduct can bear the strictest examination. This surely is a wise and prudent precaution. What Society would wish to associate itself with the ignorant and vicious, while they continued such? And what society would not claim the right of judging for themselves as to the true qualification to be required in all candidates for admission into that body? The same privilege we claim, and hope we shall not be deemed unreasonable in demanding that right which is assumed by others. Although, then, we are ready to admit the virtuous and the good to the participation of all the rights and privileges of Freemasonry, we cannot think of prostituting that which is sacred, by unfolding generally to the vicious, as well as to the good, the secrets of our Order. In this I am sure of meeting the approbation and accordance of every candid and well thinking inquirer. To tell us that we should make a general and indiscriminate disclosure of the arcana of our Order, is equivalent to dictating the dissolving of the Society; because every society must depend for its existence on the preservation of its distinguishing features from the gaze of the multitude. Far are we from desiring to shut out any from the light of Freemasonry-so far, indeed, that it is the ardent wish of every upright Mason, that every son of Adam were qualified to enjoy it with ourselves. The doors of the Lodges would never be shut against them, and our hearts would be open to extend to them our tenderest sympathies and warmest affections.

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Here, then, I shall leave this objection; and in the second place, shall answer another which is advanced against us. It is advanced that all who are initiated must swear to conceal certain secrets, before they are communicated to them, or they have it in their power to examine their nature and tendency, and that this practice is unlawful. But, who made the objector a proper judge of what in this case is lawful or unlawful? Truly, he must be a clever, not to say an inspired person. How does he know the nature of the secrets alluded to? How can he decide whether or not our communications are subversive of religious or civil law? Verily, if he would get rid of two companions who blind his better judgment—namely, ignorance and prejudice and qualify himself to become one of us, he would find that, amongst other qualifications, those of religion and obedience to law stand foremost! But the fact is, that what is ignorantly objected to, is merely an obligation to keep inviolable the secrets of the Order, as distinguishing the initiated from the rest of the community, and marking his consequence amongst Masons. Now, may I ask, what is there in this, unlawful? What, that can in any way injure society? Look at what is practised in the common intercourse of man with man; and, leaving societies out of the question, and considering individuals, where is the person who, in any difficulty, or under any circumstances, if he has any thing to communicate, which he desires not to be divulged,

will not claim, even from his nearest friend, a pledge of secrecy? The reply to this is, I should imagine, a reply to the objection.

6

"It is next said that the pledge amongst Masons, to exercise the kindest and most generous feelings towards each other, does not accord with that universal good will which the Order boasts of inculcating. How is this, I will ask, subversive of the rule of universal benevolence? Has not a man a right to extend his most generous actions towards, and place his warmest affections upon those with whom he is allied by the strictest bonds of fraternal love-particularly where his means are not sufficient for him to extend his good offices to the whole race of his fellow-creatures? Let the Apostle Paul give an answer, whether such be subversive of good will towards all mankind: As we have, therefore, opportunity, let us do good unto all men, especially unto them who are of the household of faith.' So says Masonry-'Let us do good unto all men,' especially to those who are our Brethren, tied to us, by the strictest bonds of fraternal love. Again, Masonry thus speaks to the newly initiated-There are three great duties, which as a Mason, you are charged to inculcate to God, your neighbor, and yourself. 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 to all your lawful undertakings, and to esteem him as the Chief Good;-to your neighbor, in acting upon the square, and doing unto him as you wish he should do unto you;-and to yourself, in avoiding all irregularity and intemperance, which may impede your faculties and debase the dignity of your profession.' I have given this quotation at large, in order that, while I show from it the universality of a Mason's benevolence, I might, from Masonry's own mouth, show the beautiful connection which exists between Masonic religion and morality. And thus I shall dismiss the objection. "Another objection I must notice, although it requires a very brief consideration. It is objected, that 'some who belong to the Order are intemperate, profligate and vicious.' Well, then, what is to be gained by this cavil? Where is the society which has not within it some unworthy members? Where is the tree which has not a rotten branch, or that never bears unsound fruit? And if we were to condemn the Society for the crimes of a few individual members-if we were to burn the trunk for the unsoundness of the branch, in place of lopping off that branch, and thus contribute to the health of the tree,--if we were to reject all the fruit because some was unsound,-what would the objector say? Verily, I should think he would very pathetically lament our deprivation of reason. How is it then with himself? Is he for destroying a tree for the unsoundness of a branch? But let us take care of this. The objection is truly too weak to require many words; I shall therefore dismiss it with one observation, and that of rather a serious nature. Perhaps the objector did not reflect that even Christianity itself is open to cavils of this nature. As, then, in our holy religion, so in Freemasonry, and all other societies of a moral and religious character, the guilt of the members is their own fault, and the society is not to incur any blame, except for not lopping off the guilty member at once. To the world, we may, without fear, appeal for the purity of our moral, our religious and political code. Our constitutions, our Monitors, and Masonic Charts are open to all: let them be fairly read, and we fear not the result. Assured I am, that in every rational and well thinking mind, a conviction will be wrought that our Order, far from being demoralizing, disorganizing, selfish, or exclusive in its principles, has at heart the good of society and the best interests of man-that the observance of our tenets tends materially to soften the character, to subdue bad passions, and to promote the practice of every religious, moral and social virtue.

"Such are the ornaments of our Order which I have but imperfectly delineated; such the virtues and graces which should be cultivated by every Mason.

"But I cannot pass by in silence another objection which is raised against us, namely, that ours is a trifling institution, and that our principles contain nothing valuable in them.' Thus we hear many who understand nothing of our principles, decrying our Order,-but their laudable labors are in vain. While we pity the contemptible scoffer, and value not his weak attacks, we must be amused at

the pains he takes to make, in his exclusion from our Society, a merit of necessity, and to impress upon the minds of his hearers that his ignorance proceeds from choice.

"By all who have any knowledge of the principles of our profession, it has been acknowldedged that Masonry is founded upon the basis of morality and virtue, that the tenets of our Order tend in every respect to promote the happiness of man, while they diffuse the invaluable blessings of peace, love and harmony. Had our Institution contained 'nothing valuable' in it, could not have boasted from a very early period, of having had the illustrious and the noble enrolled amongst its members-of kings presiding, and of archbishops and bishops, noblemen and gentry of high distinction, as its Grand Masters. Surely, men distinguished by rank, by virtue, by religion, by morality,-friends of good government and of social order, would never have entered or continued in a Society which professed principles trifling, erroneous, or contemptible; and had our Society been what they who are ignorant of it state, it would have ceased to exist centuries back.

"But if argument fail to silence the objection, what means are we to use in defence of our venerable Institution? We must, I say, live down calumny, and by our lives and conversations, enlist the sympathy and regard of those amongst whom we live, for our Society and for ourselves. Permit me then, to suggest some hints on this subject, which, while appropriate, may at the same time be useful, and which proceed from a most sincere desire for the usefulness and prosperity of our Order, and for your own happiness, both individually and collectively. "It is surely at all times a most useful exercise, carefully to examine our duties as men and Masons. By such an examination, we see at once how intimately our happiness is connected with the faithful performance of our duty. Let us then, frequently ask ourselves, have we protected, as far as we have had the power, our fellow-men from injury, and avoided injuring themselves? I say, our fellow-men; for a good Mason will extend his protection to all, without exception, and be careful not to leave room for the accusation, that a Maaon is particular in his conduct towards a Brother of the Craft, and feels at liberty to be lax in his practice towards others. Have we endeavored to redress the wrongs of the oppressed? Have we relieved the hungry? Have we clothed the naked, at least as far as our circumstances have enabled us? Have we never injured any in his good name? Have we borne no malice nor hatred in our hearts? Have we been ready to forgive offences, in imitation of that all merciful God, who 'maketh his sun to rise on the evil and on the good, and sendeth his rain to the just and to the unjust,'—and in imitation of our ever blessed Saviour who prayed for his murderers, and taught us to pray, 'Forgive us our trespasses as we forgive them that trespass against us? Let us examine ourselves strictly on these several topics, without favor or partiality, and wherein we have failed, let us endeavor to amend, humbling ourselves before God, who will give grace to the humble. Knowing that the virtues of the Masonic character, when sedulously cultivated, will silence calumny and earn esteem-virtues which produce the same effect in the palace as in the cottage-extending their blessings to the mansions of the rich, and cheering the humble dwelling of industrious poverty, the rule, the level, the plumbline, the square, the compasses, are all emblematical of our duties to society, and to each other. Punctuality to our engagements, the faithful and religious performance of our duty to God and to our neighbor, honesty and justice in our dealings, squaring our actions by the square of virtue, by the unerring rule of God's Holy Word, circumscribing our desires and keeping our passions within bounds of the compass towards all mankind, and more particularly towards a brother Mason, remembering that we are passing along the level of time, to that unknown country from whose bourne no traveller returns, as none of us know how soon death, which levels all human grandeur, will bring us to the dust, and our spirits have to appear before the God who made us.

"Let me then conclude in the words of an eloquent Masonic writer-' Provided we abide in His word, we are God's building. If regard be had to some of the

virtues which have been enumerated, rather than to others, the disposition to secresy, benevolence, and brotherly love, are remarkably conspicuous in the Masonic character. Over-talkativeness, hypocrisy, whisperings, backbitings, are, as you well know, in nowise convenient: to admit them into fraternity, would be as if one should build a wall, and daub it with untempered mortar. (See Ezekiel xiii. 10.) With the general order of your spiritual building, pride and vain glory are inadmissible: wherever these are observable, they must be considered as absurd projections which disfigure and deform it. Envy, malice, revenge, impatience of control, have no place here. The happiness of the individual is undisturbed by those restless passions; and whatever can be supposed inimical to order and good government, civil or domestic-whatever is in opposition to the laws-whatever tends to foment discord, in societies and in families, to destroy the equipoise betwixt obligation and gratitude, and to superinduce violence, rapine, and insubordination, is here discountenanced.""

The ceremony closed with a prayer from the Grand Chaplain.

About three o'clock, the Lieutenant Governor, the Provincial Grand Master, and several of the Brethren, partook of a sumptuous cold collation, provided on the ground by the Commissioners, after which the Procession returned to the Lodge Room, when the Brethren were again addressed by the Provincial Grand Master, who expressed his entire satisfaction with the proceedings of the day; after which the Provincial Grand Lodge was closed in due form and with solemn prayer, and adjourned.

The Masters of the several Lodges, with His Worship the Mayor, the Commissioners, &c., were entertained at dinner by the Right Worshipful the Provincial Grand Master, at the St. John Hotel, at seven o'clock, when the evening was passed with that agreeable conviviality which is so characteristic of this ancient and honorahle Order.

AN ADDRESS,

To the Provincial Grand Lodge of North Munster, (Ireland,) on the 3d of May, 1847, by the Ill. and Rt. W. Brother, M. FURNELL, Prov. G. Master, and Sov. Gd. Insp. Gen. 33d. BRETHREN OF NORTH MUNSTER: For five years has the Great Architect of the Universe permitted me as the servant of the Most Illustrious Grand Master, and of the Right Worshipful the Grand Lodge of Ireland to preside over the Free and Accepted Masons of this District, during which period I have endeavored to perform the duties to the utmost of my abilities, with sincerity of purpose, and, my conscience sayeth, with more constant and devoted attention than what I gave to my own spiritual or temporal cares. But I review the past with the satisfaction of an industrious laborer contemplating a productive harvest; and every intellectual Mason must rejoice with me at the contrast of having eight proud temples of good repute, superceding the solitary Lodge whose ribaldry and perverted formalities brought shame and contumely on our sublime Institution. Yet, alas! though perfection may be beyond the reach of mortals, it is the bounden duty of all good men to ever strive for its attainment; and while I much deprecate all needless discussions in Masonic convocations, and know that my sentiments will not prove agreeable to several, and may be ungraciously received by some; yet, feeling that it is my immediate province to instruct and admonish, I shrink not from the duty, confident of the cordial support of the universal Order, while ever I adhere to the spirit of the Ahiman Rezon.

My constant theme and anxious endeavor has been to inculcate the grand principles of our Order, viz: Piety towards God, and love towards one another, with