would have occupied the high stations which they filled, with so much honour to themselves, so much useful to subdue their passions? They practised this first lesson, taught by masonry, with singular felicity. Tem perance, prudence, industry, and econ omy, lead to long life, to health, to wealth. He who trains up his children in the way they should go, will, gene. rally, have the satisfaction of seeing them, when arrived at maturity, still walking in those ways. He who regards truth, shall be confided in, trust does not merit; by putting down the demagogue in the dust; by frowning on the hypocrite in religion or politics; by assisting the worthy brotherness to mankind, had they not learned who is poor; by aiding the widow, and the orphan, when they stand in need of assistance; by soothing the afflicted; by succouring the tempted; by pouring the balm of consolation into the bosom of the broken hearted. These acts we can perform, without arrogance, pride, or haughtiness on our part; with tenderness and delicacy, "in secret, and He who seeth in secret, shall reward us openly." When a brother is in danger from any quar-ed, and believed. He who is just to ter, we can, many times, give him timely notice of it When he is surrounded by difficulties, we can, frequently, aid him by our prudent counsels and advice. When malice invents falsehoods concerning him, we can contradict them, and put to shame and silence, the base slanderer. Though it fall not to our lot to possess the great mental abilities of Washington and Franklin; though circumstances may be such, that we can never have it in our power to cultivate our minds to the extent they did, yet, by a careful culture of our hearts, we may raise a character for virtue and goodness, which shall eclipse the most splendid abilities, when unaccompanied by virtue; and, in the circle in which we move, however small its circumference may be, produce a richer harvest of usefulness to mankind. "The memory of the just is blessed," but this happiness does not always fall to the lot of splendid abilities. How many are condemned to everlasting fame, like Arnold, without possessing virtue enough to endear them to a single individual! Let him, then, who wishes for the friendship of his fellow-citizens, practise those virtues, which shall command their esteem. The practice of virtue brings its own reward along with it. He who governs not himself, is unfit to govern others. Think you, my brethren, that Franklin and Washington others, shall himself be treated with justice. The company of the just, the amiable, and the good man, shall be sought after, by the just, the amiable and the good. Contentinent shall dwell in his breast, light up his countenance with smiles, render his life happy; his death shall be lamented by others, and peaceful to himself. What a vast difference between such an one, and a vicious man! The very countenance of the latter, is stamped with base and disgusting passions. No peace, no mildness, no serenity dwell there, but hatred, avarice, envy, and malice. Nor is the practice of virtue inconsistent, as some vicious men would insinuate, with the possession of the greatest talents, natural and acquired. The greatest and best men who ever lived, constantly practised the humblest, as well as the most exalted virtues. On this very account, Washington, Warren, Franklin, Clinton, Greene, and a long list of brethren, who are now no more, command our esteem, as well as our respect. We esteem them for their virtues, we admire them for their talents. As far as is in our power, let us imitate the examples they have left behind them. My brethren, that HOLY BOOK, which always lies open in our lodge, informs us, that "there is another and a better world" beyond the grave, and another lodge eternal in the Heavens, to which to be divine truth, and to that alone he is directed to apply for instruction and support. Divine love, divine wisdom, and divine operation, appear like three great lights, united as one in the promotion of man's salvation, begetting in the soul the three lesser lights of charity, faith, and good works. The dazzled optics of his miud gradually acquire strength, and he begins to contemplate the new, bright, and won un one can ever be admitted, who at- FOR THE MASONIC REGISTER. BY COMPANION SAMUEL WOODWORTH. When the young candidate for the He now perceives the Holy Word The first bright beams of truth were pleasant; but, by their light, he now perceives truth in a more formidable shape, like a sharp sword, menacing the destruction of those darling affections and passions which have constituted the very life of his heart and soul. He now perceives that the path which conducts back to Eden is not strewed with its roses; but he sees the importance of persevering, at the sacrifice of every costly and sensual concupiscence, since retreating would be certain and instant destruction to his spiritual life. He perceives, also, that the sharp and pointed truths which now seem directed against him, are the very means appointed for his defence and protection; and this encourages him to proceed in the work he has undertaken to perform. Whatever the candidate had possessed of truth and goodness, previous to his arriving at this state, had been merely outward, external, natural, and consequently apparent and not real; but now genuine, real spiritual truth first dawns upon his mind, and he is given to perceive the difference between the two states, and acknowledge the former to be darkness in comparison with the present. He now confesses that the light, or real truth, is from the Lord alone; and that the darkness of error and evil is from hell. Thus a division is made between the light and the darkness. "And God called the light day, and the darkness he called night. And the evening and the morning were the first day." In other words, this mental progression from darkness to light constitutes the first state of regeneration in the soul of man. From these few observations, it will be readily perceived by every truly enlightened mason, that the entered apprentice's degree, is a beautiful figure and representation of the first state of regeneration. It will be seen, that before any individual commences this all-important work, his mind is a confused chaos, alike destitute of genuine goodness, and void of spiritual truth. That all his thoughts and affections are false and wrong; and that he would never be induced to oppose his appetites, and lusts, and thus commence a reformation of his life, did not Divine Mercy continually operate upon his conscience, through the instrumentality of his holy spirit and ministering angels. The precepts of right and wrong, with which the memory has been stored by education, are the chaotic materials of which this new creation is to be formed. Like the materials of which the ancient temple was constructed, they are all prepared at a distance from Jerusalem; or, in other words, they are all natural before they are made spiritual. But the eternal fiat goes forth, and light instantly dawns upon the benighted mind. Then, for the first time, does the candidate for Heaven, distinguish (although, as yet, in a faint degree) the difference between real and apparent truths; then does he first perceive, by the light of revelation, that there is no goodness nor truth in the universe, but what emanates from the Lord, who is himself essential goodness, and essential truth, and thus is the darkness of evening dissipated by the bright beams of an opening morning. But the obligation to which he voluntarily subscribes, in this state, must not be forgotten, or passed over in silence. Prostrate in the dust, he confesses, with the deepest humility, that e is by nature, nothing but evil, and that of himself, independent of God, he can do nothing. But having been now instructed that he is continually and perpetually endowed with power from the Lord to co-operate with Him in that great work of reformation and regeneration, he looks to Heaven alone, for a continuation and increase of this blessed ability. He therefore, enters into a solemn covenant with the author of his being, in whose holy name he promises that all those natural, earthly, and sensual affections, which tend to destroy this ability, shall not be permitted to intrude on the mysteries of the spiritual temple about to be erected within him, where, by its sanctity would be profaned, and its inestimable jewels stolen. He is then made to feel sensibly, that a vio lation of this covenant, on his part, would be attended by such fatal consequences to his spiritual faculties, as would destroy his capacity for being rebuilt up, as a temple of the Living God; whereas, the pious resolution is almost instantly rewarded by the erection of one beautiful pillar of the fabric, whereby he feels himself esta blished in the Lord, and is enabled to sing for joy, in strains like the following: THE SPIRITUAL APPRENTICE'S SONG But He, who gave creation birth, If we consent to be renew'd, Then do we seek to know the Lord, Receive instruction from His word; While He divides the day from night, And we proceed from shade to light. Lord, let thy spirit, like a dove, Brood over all our souls in love, Then give us light our state to see, And we will give the praise to thee. Who then cannot see that a correct and wonderful analogy exists between the creation of a world, and the recreation, or regeneration of a soul? Every enlightened mason, who has studied the sublime mysteries of the order, knows this to be the case; and were it compatible with the laws of the order, we could render it clear, in all its particulars and modifications, to every enlightened reader. In my next number I shall pursue this interesting subject, and explain the mysteries of the second degree of spiritual masonry; in the mean time I would most solemnly caution the uninitiated, thoughtless, and profane, against indulging themselves in those rude invectives which have been so often levelled at the sacred order. Though the institution appears externally like other institutions, and though the materials of which it is composed are often such, as are neither calculated to command affection nor respect, yet beware how the principles of the institution are assailed. The Philistines knew not how to appreciate the sanctity of the ark of Israel, because its external appearance, and the materials of which it was composed, were merely natural, like other things of a similar construction: but the law and the testimony were within it-it was the temple of Divinity-he who touched it profanely, died. tercourse with society, I shall therefore endeavour to explain to you such of them as we most frequently use. In a lodge of masters, the first object which deserves attention, is the Mosaic floor upon which we tread. It is intended to convey to our minds, the vicissitudes of human affairs, checquered with a strange contrariety of events. To-day, elevated with the smiles of prosperity, to-morrow, depressed by the frowns of misfortune. The precariousness of our situation in this world, should teach us humility, to walk uprightly and firmly, upon the broad basis of virtue and religion, and to give assistance to our unfortunate fellow-creatures, who are in distress; lest on some capricious turn of fortune's wheel, we may become dependents on those who, before, looked up to us as their benefactors. The two emblematical pillars, erected in front of the porch of the temple, independent of the beauty which they added to the building, conveyed to the minds of those who entered, a knowledge of the attributes of that Being to whom it was dedicated. The literal translation of the name of the left pillar is, " in thee is strength," and that of the right, " it shall be established," which, as a learned author observes, may very naturally be transposed in this manner-"O Lord, thou art mighty, and thy power is established from everlasting to everlasting." The name of one of the pillars, as relating to a person, may give a different translation, which I shall point out to you on some other occasion. The next object which demands attention, is the Holy Bible, with the square and compasses thereon. As these instruments remind us to keep our actions within the bounds of propriety, and to square them with all mankind, the sacred volume on which they lie, contains the unerring guide for our conduct through life, as it relates to our worship of the Supreme Master of the world, and our conduct to each other. For these reasons, this book of the divine law is never closed in our lodges: "it is open to every eye, and comprehensible to every mind." The letter G.* which ornaments the master's lodge, is not only expressive of the name of the Grand Architect of the universe, but, also, denotes the science of geometry, so necessary to artists. But the adoption of it, by freemasons, implies no more than their respect for those inventions which demonstrate to the world the power, the wisdom, and beneficence of the Almighty Builder, in the works of creation. The blazing star is the emblem of prudence, which is one of the emanations of the Deity, agreeably to the system of Basilides. It points out to freemasons the path which leads to happiness, and is the sure source of self-approbation. It enlightens us through the dark and rugged paths of life, and enables us to shun the many obstacles which would impede our progress, and imbitter our journey with pain. The three great luminaries allude to the three masonic degrees, and at the same time are emblematical of that effulgence which should illuminate the mind of a freemason, and which he can alone receive from a perfect understanding of the principles of the order. The white apron and gloves * Robinson, in his proofs of a conspiracy, says, "G. is grace; the flaming star is the torch of reason. Those who possess this knowledge are indeed illuminati." When prejudice warps the mind, and reason is sacrificed to establish a favourite theory, we need not be surprised to find truth prostrated to fiction, and the production offered to the world, as the result of sound reflection, and the combination of just principles. This system he called Abrax, which is a mystical term given by him to the Supreme Being, from whom emanated 365 powers and intelligences; constituting virtue, prudence, temperance, fortitude, justice, truth, charity, honesty, meekness, &c. &c. are also emblematical. They are not worn merely as insignia of the order, but as badges of that innate innocence and purity of soul which freemasons should always possess; and, in this point of view, they are more honourable distinctions than any order of knighthood which can be conferred. On being invested with these badges of innocence and humility, a freemason should firmly resolve to support that purity and integrity of heart, of which he, outwardly, wears the emblems. The rule, the line, and the plumbline, the square, the compasses, &c. are emblematical of the conduct we should pursue in society. To observe punctuality in all our engagements, faithfully and religiously to discharge those important obligations, which we owe to God, and our neighbour; to be upright in all our dealings; to hold the scale of justice in equal poise; to square our actions by the unerring rule of God's sacred word; to keep within compass and bounds with all mankind, particularly with a brother; to govern our expenses by our incomes; to curb our sensual appetites; to keep within bounds those unruly passions which, oftentimes, interfere with the enjoyments of society, and degrade both the man and the freemason; to recall to our minds, that in the great scale of existence, the whole family of mankind are upon a level with each other, and that the only question of preference among freemasons, should be, who is most wise, who is most good. For the time will come, and none of us know how soon, when death, the great leveller of all human greatness, will rob us of our distinctions and bring us to a level with the dust. DALCHO'S ELEGANT APOLOGY TO THE LADIES. Agreeably to the tenets of our order, the fair sex are excluded from associating with us in our mystic pro H |