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' / 
 
 Cf^ 
 
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 / /rjiyt^. jh 
 
 <j*-»^* 1 
 
 BROTHERLY LOVE 
 
 EXPLAINED AND RECOMMENDED, 
 
 I N A , 
 
 SERMON, 
 
 P R E A C H E D BEFORE THE 
 
 Ancient and honourable 
 
 SOCIETY 
 
 O F 
 
 FREE AND A C C E P T E D/^ 
 
 MASONS, 
 
 At CLU E B E C, 
 
 On M O N D a Y ihe 27th of DECEMBER, t^J^i/ 
 
 B V T H E 
 
 Rev. GEORGE HENRY, M. kl 
 
 PUBLISHED at the R B Qjr 2 s T of \he SOCIETY. 
 
 CL U E B E Ci 
 t*RINTED by William Browk, 
 
 M,DCC,LXXX, 
 
 • • • t 
 
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<*»*-' 
 
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 •• • • • • 
 
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 : •: 
 
 • V • 
 
 • • • . • » • 
 
 • • 
 
 * • •_ .• -. 
 • •••♦..* 
 
 • • * • ' • 
 
T O T H E 
 
 RIGHT WORSHIPFUL 
 The honourable 
 
 JOHN COLLINS, Esq; 
 
 GRAND MASTER 
 
 Or THIS PROVINCE, 
 
 And to all the RIGHT WORSHIPFUL 
 And WORSHIPFUL BRETHREN 
 
 O F T H E 
 
 ANCIENT AND HONOURABLE SOCIETY 
 
 O F 
 
 FREE AND ACCEPTED 
 
 MASONS 
 
 I N Q^U E B E C, 
 
 This Difcourfe, delivered and publiftied at their 
 Requeft, is infcribed 
 
 By their AfFedlionate Brother 
 
 And humble Servant, 
 
 G. H« 
 
■»•' 
 
 i^R 
 
 » /■ 
 
 ^ 
 
 ■ 
 
 5' 
 

 j?5 
 
 S E R M O N, &c. 
 
 1 ' 
 
 i>/ brotherly Love continue, Heb. xiii. i . 
 
 
 O far as Theory goes, all are agreed, all* 
 Parties and Denominations, that the Ge- 
 nius of Chriftianity is a Spirit of Love. 
 In almoft every other Point there have- 
 been Difputesi but in this, I'm perfuad- 
 fd. there never was one. Moft evident it is, that Chrift 
 nd his Apoftles, from rne Beginning to the End of their 
 Vfiniftry, breathed nothing but the pureft Love, and the 
 noft fervent extenfive Charity. It appears in the New 
 Teftament, in Reality to be what St. Paul has called it, 
 'he End of the Commandment, or, in other Words, the 
 iltimate Defign and Intention of the evangelical Difpen- 
 
 ation. We are affured by that fame 
 
 lavc not Charity, or Love, whatev( 
 
 A 
 
 146350 
 
t 6 ] 
 
 tainments we may have to boaft of, fo that wc could 
 fpcak with the Tongue of a Seraph, had all Knowledge 
 ;ind understood all Myfteries, had all Faith, fo that wc 
 could remove Mountains •, yet ftill we are Nothing ; 
 and confequcntly, can have no rational Ground to hope 
 for the Favor of God. And yet, to the Scandal of Hu- 
 manity, and the Reproach of Chriftians it may be fpok- 
 cn, there is no one Precept in the whole New Tefta- 
 ment that has been fo often, fo univerfally, and fo 
 fhamefully tranfgreflfed, as this. Infteadbf that brother- 
 ly Love which is the Charaaeriftic of the Religion of 
 Chriftians, and which ought to Ihine throughout their 
 Whole Condu(^, a Spirit of Variance and Strife, of Bit- 
 ternefs and Contention, has broken in upon the Chnltian 
 Church, and fplit into a thoufand Fadions, that Society, 
 which of all others ought to be the moft ftnaiy and in- 
 feparably united. The Gofpel which breathes nothing 
 but Love is become a Matter of Contention, and the 
 Chriftian Society has been undermined and rent in 
 Pieces, by the inteftine Feuds and Animofities of its own 
 Members. They have excommunicated, reviled, and 
 almoft always, when they had it in their Power, perfecut- 
 ed each other, and upon the Score of their religious Dif- 
 ferences. Much Blood hath been fpilled in thefe unna- 
 tural Quarrels. Whoever ferioufty confiders this me- 
 lancholy State of the Chriftian World, will be eafily con- 
 vinced that there is no one Point of our Rehgion more 
 neceflaryto be earneftly preffed and mfifted on, than 
 that of brotherly Love, here recommended by our 
 Apoftlc. ^^, 
 
 I w 
 , 
 
 I 
 
 ^11 
 
 f p 
 
 fi C 
 
b that wc could I 
 d all Knowledge 
 aith, lb that wc \ 
 e are Nothing ; j 
 Ground to hope | 
 Scandal of Hu- | 
 s it may be fpok- | 
 lole New Tefta- * 
 liverfally, and fo 
 i of that brother- 
 • the Religion of 
 throughout their 
 nd Strife, of Bit- 
 jpon the Chriftian 
 ions, that Society, 
 oft ftridly and in- 
 . breathes nothing 
 ntcntion, and the 
 ined and rent in 
 mofitiesofitsown 
 ted, reviled, and | 
 r Power, perfecut- ^ 
 :heir religious Dif- | 
 lied in theie unna- | 
 ' confiders this me- | 
 will be cafily con- 
 lur Religion more 
 i inliftcd on, than I 
 mmended by our| 
 
 Thi 
 
 t 
 
 f 7 ] 
 
 The Method of treating this Subje<51:, which I think 
 will render it mod profitable, and fuitable to the prcfcnt 
 Occafion, is this. 
 
 First, I Ihall briefly confidcr, what is included in thii 
 Duty of brotherly Love •, or, what arc the Afts and In* 
 (lances in ^hich it muft exert itfelf. 
 
 Secondly, I (hall point out fome of the great Ad- 
 vantages, the bleflcd Fruits and EfFefts which the 
 general Practice of it would produce in the World. 
 
 These two Heads comprehend the whole Subjeft, 
 which is to employ our Thoughts at this Time : And, 
 being confidered, they will naturally lead to fome Re- 
 flexions, which, I hope may be ufeful, and tend to raife 
 in us becoming Sentiments as Free-Mafons. 
 
 I. Let us confider, what is included in brotherly 
 Love i or what are the Ads and Inftanccs in which it 
 muft exertjtfelf. 
 
 No one but will readily own that Charity or Love is 
 ^ fine, indeed, the moft praife-worthy and excellent Qiia- 
 lity. But, my Brethren, the fmcere uniform Praftice of 
 it is another Matter: And it highly concerns us to look 
 into our own Hearts, that in this wc be not defedtive. 
 
 The proper Expreflions and Fruits of this inward 
 good AfFcdlion in the Mind, are as various as theNecef- 
 fitics of fome of Mankind, and the Abilities and Op- 
 portunities of others to relieve them. As our prefent 
 Condition is imperfeft, one Way of fupplying its Wants 
 1$ by the focjal and companionate Difpofitions God has 
 
 A 2 planted 
 
 ^P 
 
B 
 
 [ 8 ] 
 
 planted in Mankind •, fo that the Cares of every one are 
 not confined to himfclf, but as parts of the fame Syftem, 
 the fame Society, or as Members of the fame Body, 
 every one fhould be folicitous for the Good of his Bro- 
 ther, and the Good of the whole RepubHc of Mankind, 
 And by the bye, it was I conceive, to revive and en^ 
 force luch noble and generous Sentiments and Maxims, 
 that the Society of Free-Mafons was inftituted. The 
 great Defign -was to unite all Men of Senfe and 
 worthy Qiialities, not only by a reciprocal Love of the 
 fine Arts, but ftill more by the great Principle of Bene- 
 volence, where the Interell of tht Fraternity might bcr 
 come that of the whole human Race ; and where every 
 Individual of every Country might live v/ithout Difcord, 
 and enjoy the Rights of private Judgment with Safety, 
 
 and without Difturbance or Moleftatjon. But to retyrn 
 from this Digreflion. 
 
 The Happinefs of the Souls of Men, refulting from 
 their Integrity and Virtue, is the greateft in its kind, 
 that they are capable of, and the longeft in its duration ; 
 and therefore, to promote it is the firft Demand of bro- 
 therly Love. To inftrud the ignorant, to reclaim the 
 difobedient, to turn the wicked from the Error of their 
 Ways, to ftrengthen the weak, comfort the feeble-mind- 
 ed, to encourage the fmcere, and excite them to growing 
 Diligence and Zeal in religious Wifdom -, thefe are 
 the noblefl: Offices we can poffibly perform to our Bre- 
 thren, becaufe they ferve the hlgheft Ends, and produce 
 the bell and moft lafting EfFedts. And thefe are the 
 
 charitable 
 
 I 
 
of every one are 
 he fame Syftem, 
 the fame Body, 
 ood of his Bro- 
 )lic of Mankind, 
 revive and en^ 
 Its and Maxims, 
 inftituted. The 
 \ of Senfe and 
 »cal Love of the 
 ■inciple of Bene- 
 ernity might bcr 
 and where every 
 without Difcord, 
 lent with Safety, 
 I. Buttoretyrn 
 
 , refulting from 
 iteft in its kind, 
 t in its duration ; 
 Demand of bro- 
 :, to reclaim the 
 le Error of their 
 the feeble-mind- 
 them to growing 
 dom i thefe are 
 form to our Bre- 
 ids, and produce 
 d thefe are the 
 charitable 
 
 [ 9 ] 
 
 charitable Offices which the Apoftlcs very often and 
 with great Earnellncfs recommend ; as they fcverely in- 
 Veigh againft the contrary Faults j fuch as offending^ 
 weakening, cenfuring, judging, defpifing and grieving 
 one another -, particularly, the New Teftament urges 
 two Inftances of Charity, the forgiving of Injuries, and 
 forbearing the weak. You will find it is the current Doc- 
 trine of the Apoflles, that we ought to pradife thefe con- 
 ftantly, and they are prefs'd with the greateft Warmth, 
 and enforced with the ftrongeft Arguments. How often 
 do they call upon us to lay afide all Animofities and Con- 
 tentions, all Bitternefs, Clamour, Envy, Revenge, Wrath 
 and Evil-fpeakingi to forgive one another, and to r* reive 
 pne another, as Chrift received us to the Glory of God; 
 on account of lefTer Differences in Religion (which in 
 this imperfedt State are unavoidable) not to break the 
 lUnity and Peace of the Church, not to alienate our Af- 
 feftions, nor withdraw from the religious fellowfhip of 
 each other ^ Scarcely is there any thing more frequently 
 and largely treated on than this •, tho* too little attended 
 to by the generality of Chriftians. 
 
 But, befides thefe OfHces of brotherly Love, there 
 are others injoined by the natural Law of Benevolence, 
 ^ and which the Gofpel, fo far from overlooking, peculi- 
 larly enforces, thole, I mean, which relate to the prefent 
 I Condition of Mankind. The wife and Ibvereign Provi- 
 |dence of God has fo ordered, that there is a Diverfity in 
 I the State of Men ; fbme are indigent, others in a Capaci- 
 ^ ^ of relieving i the rich and the poor meet together^ the 
 
 difconlolate 
 
 

 [ lo ] 
 
 difconfolate and the comforter, the diftrefled and he 
 who is able to help him. In all thefe and other Cafes of 
 9 parallel Nature, Reafon and a compafliohate Heart 
 y^ill readily fuggeft to a Man, how he ought to fhew his 
 Charity ; that it is by feeding the hungry, cloathing the 
 naked, vifiting the fick and the Priibner, and taking in 
 the Stranger. To thefe good Works the Law and the 
 Prophets witnefs as Duties of perpetual Obligation. And 
 pur Saviour, inftead of diminiihing from the Value and 
 Importance of them, prefTcs them with the grcjiteft rar*« 
 ncftnefs. In the Account he gives of his own diftnou- 
 tion of Rewards and Punilhments at the laft Judgment, 
 thefe he mentions as particular Examples of the Works 
 he will liberally recompence ; not fo as to exclude others, 
 but to ihew that they are of great Account in God*s 
 Sight. And let it be remembered, that we muft exert 
 ourfelves in the Praftice of them according to our feve* 
 ral Abilities. For ' -otherly Love is not an unaftive Af- 
 feftion rcfting in the Hc^rt, but fhews itfclf with Vigour 
 in genuine beneficial Fruits. We muft love one ano- 
 ther, not in Word and in Tcngtie^ as St. John exprefles it,- 
 hjtt in Deed and in Truth. Kind Words and fair Speech- 
 es, without inward good Will and AfFeftion ; and this 
 manifefted in fuch ufeful Services as we are capable of, 
 are only empty Compliments, a Counterfeit of Charity, 
 but not the thing itfelf. 
 
 These are fome of the chief B/anches of brotherly 
 Love : let me only obfcrve upon this Occafion, that it is 
 ♦ free a..d unlimited Grace. It muft not be confined in 
 •■ . " it!| 
 
I " 1 
 
 its Extrcifc to any Relation, any Scfb, Party or Denomi- 
 nation, but muft reach forth its Bowels to aU. Genuine 
 Good-will is eflentially communicative, and a Man of 
 this Ghar*acr cannot hide himfclf from the Mifcry of his 
 Fellow-creature, be his fpeculative Opinions Or purely 
 religious Principles what they will— He tenderly fyni- 
 pathizeswith the diftreffed, contributes all he can to their 
 ReUef, and rejoices indiffufing the Eflcas of his Bounty 
 far and wide. 
 We are bound indeed to love fome more than others, 
 and affift fome rather than others ; fuch in whom we fee 
 the Image of God, ought to carry away the largeft fharc 
 of it, according to the Degrees of that Image that we 
 perceive in them. And whilft we refcrve a higher De- 
 gree, aiid peccliir Inftances of Love, to the moft worthy 
 Objeas, the excellent of the Earth-, we do but imitate 
 the great Father of the vaft intcUeaual Family, who, 
 tho» his tender Mercies are over all, yet more peculiarly 
 loverh the Righteous, and his Countenance in a more 
 gracious Manner beholdeth theupright. But noncfhould 
 be excluded from our Charity, and the proper Exercifes 
 thereof. Different Opinions in Religion, different Modes 
 of Profeflion, and little accidental Varieties among good 
 Men, Ihould not difturb or interrupt their Charity ; nor 
 mould ill-Treatment extinguilh this humane Difpofition ; 
 many Waters of this kind muft not quench the Flame . 
 of Love. Our Hearts ought to be formed into a Cor- 
 refpondence with that Precept of the beft Jhilofopher 
 that ever appeared in the World, the blelTed MeiTenger . 
 
 ' mj 
 
w 
 
 [ 12 ] 
 
 of Peace and Immortality. I fay untoyou^ love your Eni-i 
 mieSi hlefsthem that curfeyou^dogood to them that hat eyoUi 
 and pray for them that defpitefully ufe you, andperfecute- 
 you. True it is -, we are not bound to think well of thofe 
 who We plainly fee are very bad s iior can we be bound toi- 
 believe they are not our Enemies, when it appears evi-i 
 dcntly that they are fuch j nor are we bound to wilh them 
 luchSuccefTes orBlelTmgs, as may be a Means to harden 
 them or make others ftumble-, yet we ought ftifl to carry 
 in us a Tamper difpofed to forgive, and to be reconciled 
 to them, and towiih them fuch aMeafure of good things, 
 as may be really Bleflings to them j we ought ever to 
 pray for a good Mind to them, and for every thing that 
 may bring them to it •, that lb we may be thereby encou- 
 raged to live on other Terms with them. Prayer,, as it 
 is the eafieft Afl of Charity, it being only the hearty 
 Wiih of a good Mind diredled towards God, fo is it the 
 moft perfed and moft valuable Adt, and therefore by our 
 Temper in Prayer, as by feeling the Pulfe, we will be 
 able to judge how true and how fervent our Love to our 
 Brethren is. What the Efficacy of our Prayers for others 
 may be towards them, is hid from us : but fince God 
 has made it a main Ad of Chriftian Charity, we are fure 
 it will have a very good Effed, if not on others, yet at 
 leaft on ourfelves. But I muft difmifs this Head, left 
 I Hiould trefpafs upon your Patience, which I would not 
 willingly offend ; and proceed 
 
 II. To point out the great Advantages, the blelTed 
 Fruits and EfFeds, which the general Pradice of brother- 
 ly Love would produce in the Worid. 
 
 InD£S9 
 
our Eni-i 
 hateyoUi 
 perfecute 
 lofthofe 
 bound to^ 
 ears evi-i 
 ilh them 
 harden 
 . to carry 
 xoncilcd 
 d things, 
 c ever to 
 ling that 
 y encou- 
 7cr,. as it 
 ie hearty 
 5 is it the 
 re by our 
 e will be 
 ve to our 
 *or others 
 nee God 
 c are fure 
 rs, yet at 
 ead, left 
 ;^ould not 
 
 e bleffed 
 •brother- 
 
 InD££9 
 
 13 ] 
 
 Indeed the Benefit d Bleflings of it would be in- 
 credibly and inconceiv .y great : Infomuch that this 
 prefent mortal <3tate, would be a fort of Anticipation of 
 that new Heaven and new Earth, wherein Peace and 
 Concord, Love and Friendfhip are to reign in full Per- 
 fedtion for ever and ever.— It would at once by the blef- 
 fing of God, put an end to all our unhappy Divifioni^ and 
 Animofities. Read the beautiful Defcription which the 
 Apoftle Paul gives of it, in the i3'»>Chap.of his Firft 
 Epift. to the Church of Corinth ; and you will fee how 
 conducive it is to this End. Charity, faith h.t,fuffereih 
 long and is kind. Charity envieth not, Charity vaunt eth not 
 itfelf, is not puffed up, doth not behave itfelfunfeemly, feek- 
 eth not her own, is not eafily provoked, thinketh no Evil, 
 rejoiceth not in Iniquity, butrejoicethin the Truth; bear eth 
 all things, believeth all things, hopeth all things, endurcth 
 all things. Were we then endowed with this heavenly 
 Principle, this noble Chriftian Generofity of Mind, Strife 
 and Contentions would be no more heard of amono- us. 
 It would fweeten, elevate and enlarge our Minds, and 
 keep us from being jealous and fufpicious of one another 
 without a juft Caufe; for it thinketh no Evil, it beareth all 
 things, and hopeth all things. It would cxtinguifh or 
 allay the Bitternefs and Wrath of our Spirits, for it is 
 kind, and would effeftually difpofe us to be kindly affe5li- 
 «ned one towards another. It would keep us from car- 
 rying our Refentments at any time too far, and lay a fuf- 
 ficient Reftraint on all Purpofes of Revenge, for it is not 
 eafily provoked, \tfuffer eth long, beareth all things, and en- 
 dunth all things. Then would Debates (if there muft 
 
 B be 
 
 ^ I 
 
1 * 
 
 t H 1 
 
 br any) be managed without intemperate Hcat.^-^'W'fi 
 Ihould be far from being angry, that we cannot con-i 
 vcy our own Sentiments into anothers Mind*, which 
 when we are^ we make ourfelvcs lefs capable of reafon- 
 ing aptly to convince, and render the other lefs fufcepti- 
 bleof Convidtion. — It would make us benevolent, and 
 coridefcending to one another-, for it feeketh not its owH 
 things, it teacheth us not to plea/e eur/ehes, hwt e^jery one 
 his Neighbour fdr his Good to Edification : It would keep 
 us from cenfuring, reviling and reproaching one another; 
 and on the contrary, teach us to be tender of the Repu- 
 tation of our Brethren, and to have the fame Care one of 
 another; it worketh no III to his Neighbour, rejoiceth not 
 in Iniquity, but in the Truth. If fuch a Love did govern 
 in u«; were we all of one Heart, andof one Mind, unit- 
 ed in the Bonds of pure and undiflcmblcd Love 
 and A.fFeclion, what Strength and Beauty would 
 it give us? It would make us Ornaments to our 
 Profcffion. The God of Peace and Love would delight 
 to dwell among us, and the World would be forced to 
 fay of us, as Balaam did of oki concerning the Children 
 of Ifrael, How goodly are thy Tents, Jacob, and thy Ta- 
 bernacles, O Ifrael I Or, in a Stile more fuitable to the prc^ 
 fe:it OccaTion, How pleafent and delightful are your Af^ 
 iemblies, and your peacefijl Lodges, OFree-Mafonsl-r-^In 
 Ihort, it would produce a fort of Heaven upon Earth, as 
 I hinted before, and revive a golden Age. Bloody Wars 
 and vexatious Litigations would foon ceafc ; private In- 
 juries and domeftic Contefls would be laid afleepj Soci- 
 eties would be pkafant, and Commfrce fafe: Religion 
 :,j i would 
 
not con-i 
 which 
 f rcafon- 
 fufccpti- 
 :nt, and 
 / /// owH 
 rjery one 
 jld keep 
 another; 
 « Repu- 
 rc one of 
 ^iceth not 
 \ govern 
 id, unit- 
 d Love 
 would 
 to oui* 
 i delight 
 breed to 
 Children 
 i thy I'a- 
 I the prc^ 
 your AC- 
 
 Earthy as 
 dyWars 
 ivatcln- 
 pj Soci- 
 Religion 
 would 
 
 would flourifh, Prejudices abate, and Truth prevail by 
 ks own Evidence, 
 
 I SHALL now conclude with fome Reflexions, which, 
 I hope may be ufeful, and fuitable to the prei'ent So. 
 lemnity. 
 
 I. From what has been faid, it iseafy to fee wherein 
 theEffenceof true unadulterated Chriftianity confiftsj 
 not in Metaphyfical Speculations, and Scholaftic Re* 
 finements} not in a blind Zeal for the Circumftantials 
 and Appendages of Religion; not in outward Pomp> 
 and a Multitude of ceremonious Obfervances, things 
 that arc apt to divert the Attention from what is much 
 more important, and which can only pleafe weak and 
 uncultivated Minds; but in eflential immutable Mora* 
 lity, in the Excrcife of thofe Virtues that are of eternal 
 neceflary Obligation, in Love to God aid Benevolence 
 to Men. 
 
 Indeed the Light of Nature teaches us that thefe 
 Virtues conftituf^ fubftantial ukimate Religion; and 
 we find that the wifer Heathens, fuch as Socrates, Plato, 
 and others, were abundantly fenfible of this, and tho* 
 they generally complied with the eftablifhed Superftiti. 
 tions of their refpeftive Countries, yet they were perfect- 
 ly convinced in their own Minds that fuch Services 
 could not be pleafing to God, nor recommend them to 
 his acceptance. And therefore their great Bufinefs was 
 to illuftrate and enforce moral Duties, and confidering 
 their Situation and Circumftances, it miift be owned 
 
 B ^ they 
 

 [ «6 ] 
 
 they have herein acquitted thcmfelveswithjuftApplaufe. 
 Th(? Subftance of the Religion of Mofes and the Pro- 
 phets, was likewife comprifed in the Love of God and 
 of onr Neighbour, and it is the conftant Language of 
 the Old Tcftament, that the greateft Zeal in external 
 ritual Performances is of no Account in the Sight of God, 
 when feparated fronri thofe Virtues .i-^— -But Chriftiariity 
 hath glorioufly improved both the Religion of Naturb 
 and that of Mofes. Its main Duties are the fame in Na- 
 ture and Kind, but then they are fet off to vaftly greater 
 Advantage. — Our Lord explained the moral Law \n its full 
 Extent and with admirable Simplicity, and enforced the 
 Pradice of it with new and moft perfuafive Arguments; 
 particularly he hath carried the Principle of Benevolence 
 to itsutmoft height, hath laid a peculiar Strefs on it, en- 
 couraged it with additional Motives, and made it th6 
 Badge and Charafteriftic of his Difciples. J new Com- 
 mandment^ fays he, I give untoyou, that ye love one ano- 
 ther ; as I have loved you that ye alfo love one another. 
 By this Jhall all Men know that ye are my Difciples^ if ye 
 love one another, .'■'.-.. 
 
 II. We may obferve how exaftly the Inftitution of 
 Free-Mafonry falls in with the Didates of Nature and 
 uncorf upted Chriftiany, and how much it confults the In- 
 tereft and Happinefs of Mankind, by making fo great 
 an Account of brotherly Love, and the important moral 
 Duties included in it. This Obfervation is fo clear and 
 manifeft to every Intelligent Member who is acquainted 
 with the Rules and Regulations of the Society, that there 
 is no Occafion for ufing many Words to fhew the Pro- 
 priety 
 
 E t 
 
ipplaufe. 
 the Pro- 
 God and 
 guage of 
 external 
 t of God, 
 riftiariity 
 f Nature 
 e in Na- 
 f greater 
 '|n its full 
 oirced the 
 rumentsi 
 levolence 
 )n it, en- 
 ie it thd 
 lew Com- 
 t one am-' 
 ? another, 
 lesy if ye 
 
 [tution of 
 iture and 
 ts the In- 
 5 fo great 
 ant moral 
 clear and 
 :qualnted 
 that there 
 r the Pro- 
 priety 
 
 » J 
 
 [ 17 ] 
 priety of it.— For has not the Eftablifbmcnt under Coa- 
 fideration a plain Tendency, not only to difcountenancc 
 Licentioufnefs, Infidelity, Irreligion and Debauchery, but 
 to inculcate every thing laudable, beneficial and favour- 
 able to Society ; to form Men into good Citizens and 
 good Subjefts -, to make them inviolable in their Pro- 
 mifes, faithful Votaries to the God of Fricndfhip, and 
 more Lovers of Munificence and Liberality, than of Pow- 
 er and Grandeur-, and is not brotherly Love, or univer- 
 fal difinterefted Benevolence, which comprehends all the 
 Putles which we owe to. God and to our Fellows of 
 Mankind, one of its leading and moft diftinguilhing 
 Qualities ? So far from being that impious and immoral 
 thing which fome have ignorantly and malicioufly re- 
 prefented Free-Mafonry, you know, the Obligation 
 which is impofed upon the Order is, " that each Mem- 
 ler is toprote5l a Brother by his Authority, to advife him 
 )?y his Abilities, to edify him by his Virtues, to ajift him in 
 an Exigence, to facrifice all pcrfonal gefentment, andts 
 feek diligently for every thing that may contribute to the 
 Pleafure and Profit of the Society:'* All thefe particulars 
 are Inftances and ExpreflionS of that brotherly Love fo 
 much infilled on in the New Teftamcnt: And in order 
 the better to maifitain ^nd preferve this friendly Inter- 
 courfe of good Offices inviolate-, from the Society in 
 queftion are banifhed all thofe angry ill-natured Difputes 
 Vrhich four the Temperi and contra6l the Affedlions of 
 Men, or which interrupt that Unanimity, Harmony, 
 and Love, whidh cannot fubfift but by avoiding all in- 
 decent ExcelTes, and extirpating every irregular and dif- 
 V . . cordant 
 
r i8 ] 
 
 cordant Pafflon. They, therefore, who entertain unfa, 
 rairable Sentiments of Free-Mafonry, and fancy that 
 the principal Defign of its Inftitqtion was to encouraga 
 fcandalous DiiTipation and Intettiperancc, certainly do 
 a great Wrong : It may, I think, be aflcrtcd with the 
 ftridbcft Regard to Truth, that it has a very different 
 Tendency, and ought rather to be regarded as a moral 
 Order, inftituted with a View to promote Peace, Love, 
 Union and Harmony among Men, and to recall thtf 
 Remembrance of the moft fublime Truths, in the midft 
 M the moft innocent focial Pleafures and rational 
 Gaieties, 
 
 To this tTicri let us apply ourfelves with the utmoft 
 Affiduity, to root out all thofe unamiable Difpofitions 
 which tend to defeat the wife and good Ends of out 
 inftitution; and to require that fTif^om which is from 
 chove^v^hichisfirifpure, then peaceable, gentle and eafj 
 to he tntnuted, full of Mercy and good Fruits, without Par- 
 Ualttyand without Hypocricy. Let Anger, Wradi, Ma- 
 ke, Crenfonoufnefs, Raillery, Contempt, Intemperance, 
 Swearing an.! every Excefs of the inferior Appetites and 
 raffions, be carefully guarded againft. For as Peace 
 Serenity and an eafy fatisfied Mind are what conftitute 
 the Pleafure and Happinefs of Converfation ; if thefe 
 be interrupted by any of the fore- mentioned diabolical 
 Vices, the Defign of Society is undermined ; and in 
 that unhappy Situation how Ihould brotherly Love con- 
 tinue ? Let us then, my worthy and much honoured 
 Brethren, endeavour to diftinguiih ourfelves, not merely 
 
 by 
 
 I 
 
 . i\ . 
 
 
 \ 
 

 t «9 I 
 
 by the external Badge of our ProfefTion which we thli 
 Day wear, but by being kind one towards another, cour-» 
 tcous and obliging, affable and condefcending *, and by 
 carefully preferving that good Order, Decency and Tem- 
 per, to which we are bound by an Obligation, both 
 very folemn and very awful : Let this never be forgot- 
 ten by any of us : And above all, let us be Followers, 
 or Imitators of God, as dear Children, and walk in 
 Love. By fuch a regular, honourable, and amiable 
 Conduft as this, we fhall not only anfwer the good In- 
 tentions of our worthy Anceftors, in this truly ancient 
 and honourable Eftablifliment, and put to Silence the 
 Ignorance of foolifh Men •, but we fhall likewife fecure 
 to ourfelves a perpetual Fund of inward folid Joy, and 
 may rationally confide in God for all the good things 
 we ftand in need of, for temporal and eternal Bleflings. 
 
 To the God of Love may all Glory and Fraife b» 
 given, now and evermore, jimen. 
 
 . /v . 
 
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