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[Among the primitive christians, part of the following chapter was not unfrequently read in their lodges. Containing, as it does, the history of a notable miracle, which nothing less than the finger of a God could accomplish, beautifully descriptive, and sublimely simple—I have thought no apology necessary for introducing it. It may be used at discretion.]

ST. JOHN, CHAPTER IX.

And as Jesus passed by, he saw a man which was blind from his birth.

And his disciples asked him, saying, Master, Who did sin, this man, or his parents, that he was born blind?

Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in

him.

I must work the works of him that sent me, while it is day: the night cometh when no man can work.

As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he annointed the eyes of the blind man with the clay;

And said unto him, Go wash in the pool of Siloam, (which is, by interpretation, Sent.) He went his way, therefore, and washed, and came seeing.

The neighbors, therefore, and they which before had seen him that was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him; but he said, I am he.

Therefore, said they unto him, How were thine eyes. opened?

He answered and said, A man that is called Jesus made clay, and annointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.

Then said they unto him, Where is he? He said, I know not. They brought to the Pharisees him that aforetime was blind.

And it was the sabbath day when Jesus made the clay, and opened his eyes.

Then again the Pharisces also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see.

* Recorded by one of our tutelar saints.

Therefore, said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.

They say unto the blind man again, What sayest thou of him, that he hath opered thine eyes? He said, He is a prophet. But the Jews did not believe concerning him, that he had been blind, and received his sight. until they called the parents of him that had received his sight.

And they asked them saying, Is this your son, who ye say was born blind? How then doth he now see?

His parents answered them and said, We know that this is our son, and that he was born blind:

But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.

The e words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.

Therefore, said his parents, He is of age: ask him.

Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a

sinner.

He answered and said, Whether he be a sinner or no, I know not one thing I know, that, whereas I was blind, now I see.

Then said they to him again, What did he to thee? How opened he thine eyes?

He answered them, I have told you already, and ye did not hear: Wherefore would ye hear it again? Will ye also be his disciples.

Then they reviled him, and said, Thou art his disciple; but we are Moses's disciples.

We know that God spake unto Moses: as for this fellow, we know not from whence he is.

The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes.

Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. Since the world began was it not heard, that any man opened the eyes of one that was born blind.

If this man was not of God, he could do nothing.

They answered and said unto him, Thou wast altogether born in sins, and Dost thou teach us? And they cast him out. Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?

He answered and said, Who is he, Lord, that I might believe on him?

And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.

And he said, Lord, I believe. And he worshipped him.

CHARITY,

The distinguishing characteristic of Masons.

I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me; I was in prison, and ye came

unto me.

Inasmuch as ye have done it unto one of the least of these my brethren, &c. [First Great Light.]

CHARITY is the chief of every social virtue, and the distinguishing characteristic of masons. This virtue includes a supreme degree of love to the great Creator and Governor of the universe, and an unlimited affection to the beings of his creation, of all characters, and of every denomination. This last duty is forcibly inculcated by the example of the Deity himself; who liberally dispenses his beneficence to unnumbered worlds.

It is not particularly our province to enter into a disquisition of every branch of this amiable virtue; we shall only briefly state the happy effects of a benevolent disposition towards mankind, and shew that charity, exerted on proper objects, is the greatest pleasure man can possibly enjoy.

The bounds of the greatest nation, or the most extensive empire, cannot circumscribe the generosity of a liberal mind. Men, in whatever situation they are placed, are still, in a great measure, the same. They are exposed to similar dangers and misfortunes. They have not wisdom to foresee, or power to prevent the evils incident to human nature. They hang, as it were, in a perpetual suspense between hope and fear, sickness and health, plenty and want. mutual chain of dependence subsists throughout the animal creation. The whole human species are therefore proper objects for the exercise of charity.

Beings who partake of one common nature, ought to be actuated by the same motives and interests. Hence, to soothe the unhappy, by sympathizing with their misfortunes, and to restore peace and tranquillity to agitated spirits, constitute the general and great ends of the masonic institution. This humane, this generous disposition, fires the breast with manly feelings, and enlivens that spirit of compassion, which is the glory of the human frame, and which not only rivals, but outshines, every other pleasure the mind is capable of enjoying.

All human passions, when directed by the superior principle of reason, promote some useful purpose; but compassion towards proper objects, is the most beneficial of all the affections, and excites the most lasting degrees of happiness; as it extends to greater numbers, and tends to alleviate the infirmities and evils which are incident to human existence.

Possessed of this amiable, this god-like disposition, masons are shocked at misery, under every form and appearance. When we behold an object pining under the miseries of a distressed body or mind, the healing accents which flow from the tongue, mitigate the pain of the unhappy sufferer, and make even adversity, in its dismal state, look gay. When our pity is excited, we assuage grief, and cheerfully relieve distress. If a brother be in want, every heart is moved; when he is hungry, we feed him; when he is naked, we clothe him; when he is in trouble, we fly to his relief. Thus we confirm the propriety of the title we bear, and convince the world at large, that brother, among masons, is something more than a name.

The most inveterate enemies of masonry must acknowledge that no society is more remarkable for the practice of charity, or any association of men more famed for disinterested liberality. It cannot be said that masons indulge in convivial mirth, while the poor and the needy pine for relief. Our charitable establishments, and quarterly contributions, exclusive of private subscriptions to relieve distress, prove that we are ever ready, with cheerfulness, in proportion to our circumstances, to contribute in alleviating the misfortunes of our fellow-citizens. Considering, however, the variety of objects, whose distress the dictates of nature, as well as the ties of masonry, incline us to relieve, we find it necessary sometimes to inquire into the cause of misfortunes; lest a inisconceived tenderness of disposition, or an impolitic

generosity of heart, might prevent us from making a proper distinction in the choice of objects. Though our ears are always open to the distresses of the deserving poor, yet our charity is not to be dispensed with a profuse liberality on impostors. The parents of a numerous offspring, who, through age, sickness, infirmity, or any unforeseen accident in life, are reduced to want, particularly claim our attention, and seldom fail to experience the happy effects of our friendly association. To such objects, whose situation is more easy to be conceived than expressed, we are induced liberally to extend our bounty. Hence we give convincing proofs of wisdom and discernment; for, though our benevolence, like our laws, be unlimited, yet our hearts glow principally with affection toward the deserving part of mankind.

From this view of the advantages which result from the practice and profession of masonry, every candid and impartial mind must acknowledge its utility and importance to the state; and surely, if the picture here drawn be just, it must be no trifling acquisition to any government, to have under its jurisdiction, a society of men, who are not only true patriots, and loyal subjects, but the patrons of science, and the friends of mankind.

CHAPTER VIII.

Remarks on the first Lecture.

We shall now enter on a disquisition of the different sections of the lectures appropriated to the several degrees of masonry, giving a brief summary of the whole, and annexing to every remark the particulars to which the section alludes. By these means, the industrious mason will be instructed in the regular arrangement of the sections in each lecture, and be enabled, with more ease, to acquire a knowledge of the art.

The first lecture of masonry is divided into three sections, and each section into different clauses. Virtue is painted in the most beautiful colours, and the duties of morality are enforced. In it we are taught such useful lessons as prepare the mind for a regular advancement in the principles of knowledge and philosophy. These are imprinted on the memory, by lively and sensible images, to influence our conduct in the proper discharge of the duties of social life.

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