AS it is highly probable, that I am upon this occaſion, to diſcourſe to perſons of ſeveral denominations, I have pitched upon a ſubject equally intereſting and obligatory upon all. For though we may differ and diſpute about things of an inferior nature, yet in the duty of univerſal benevolence, which St. Paul makes the fulfilling of the law; (and is the chief corner-ſtone, on which this antient fraternity is founded; at whoſe deſire I appear ••• e this day:) It would be uncharitable even to ſuſpect a diſagreement.

WE are ſent into this world, neceſſitous weak creatures, neceſſarily depending upon one another for the ſupply of manifold wants, and a great part of the poſitive comforts and enjoyments of life; It has therefore pleaſed the infinitely wiſe and good Author of our beings, to provide a remedy againſt thoſe evils, to which the indigency and frailty of our ſtate ſubject us, by forming us with diſpoſitions of charity, with tender, ſocial, friendly, and generous affections for one another, which ought carefully to be cheriſhed and cultivated, in order to remove, at leaſt alleviate the miſeries that abound in the world, and to promote the eaſe and happineſs of every individual.

THIS love according to a great Ariſtotle. philoſopher, reſults from the grounds of affinity and reſemblance among men. And if ſo, muſt be a branch of the primitive law of nature.

AND it appears from Lev. xix. 18. that it was an acknowledged precept of the Jewiſh Religion.—How then comes it to paſs, that love is enjoined as a new commandin the goſpel, and is made a peculiar characteriſtic of the chriſtian religion? The anſwer is, both Jews and Gentiles (it is allowed) did adopt this precept into their reſpective religions, but they maintain'd it in a very limited and contracted ſenſe: They made all their concerns terminate in themſelves. As to the Gentiles, this in ſome meaſure appears, from our bleſſed LORD'S reaſoning with his diſciples in the IVth of St. Matthew's goſpel, upon this very ſubject; where he informs them, that if they did not extend their love to ſuch as were their enemies, they had no diſtinguiſhing excellency: for if they loved thoſe only who loved them, what Reward had they? Do not even Publicans (who were heathens by profeſſion) do the ſame? You ſee the foundation and extent of the duty as obſerved by the Gentiles.

AND the Jews were as ſhamefully deficient: for by one another, or neighbour, which ſeem to be terms equivalent, they underſtood only a Jew, one of their own nation or a proſelyte at moſt; and the law, Lev. xix. that enjoins, the duty favours this ſenſe: Thou ſhalt not bear any grudge againſt the children of thy people, but thou ſhalt love thy neighbour as thyſelf. The children of thy people, and neighbour, ſeem to expreſs the ſame thing. GOD had fenced them in with ordinances, on purpoſe to keep them a ſeparate and diſtinct nation from all other nations, who were ſtigmatized as aliens from the common-wealth of Iſrael, and ſtrangers from the covenant of promiſe.

BUT now, bleſſed be GOD! the wall of partition being broken down, and GOD diſcovered to be no reſpecter of perſons; the laws of our common LORD, and the mercies of redemption, extending at leaſt to all, within the ſound of the goſpel: For as by the offence of one, judgment came upon all men to condemnation, even ſo by the righteouſneſs of one, the free-giſt came upon all men to juſtification of life. The blood of CHRIST cementing all mankind together, by his taſteing death for every man, and the favour of GOD being ſo univerſally extended, as to invite all men, to mercy: Our duty muſt neceſſarily be co-extended with his grace, and our charity muſt con ••• in imitating our LORD and Saviour.

By the laws of our religion therefore, we are to carry on benevolence to the utmoſt compaſs and extent; to enemies as well as friends; to all without exception within the ſphere of our authority.

Well then, and with the greateſt propriety did our bleſſed LORD call this duty of loving one another, a new commandment, ſince to the extent and meaſure of it, the world were altogether ſtrangers before.

A new commandment I give unto you, that ye love one another.

In diſcourſing on the words, I ſhall firſt endeavour to ſhew, wherein this love to one another conſiſts.

In the ſecond place, ſhall conſider the object of this love.

Thirdly, The excellency of it.

AND, in the laſt place, hope I ſhall be able to make it appear, that the antient fraternity of free and accepted MASONS, is governed by the principle of univerſal love; and other, the moſt important principles of morality in all their proceedings.

Firſt, I am to endeavour to ſhew, wherein love to one another conſiſts.

MORALISTS uſually diſtinguiſh between a love of eſteem, and complacency, and of benevolence and goodwill: And the diſtinction is juſt, for it is impoſſible in the very nature of the thing, to love every individual with complacency and eſteem; but benevolence may, and ought to be extended to all. The actions and qualities of men, do not only differ in their own nature, but in ſome reſpects are often contrary to one another. Good and evil are as oppoſite as pain and pleaſure, the nature of things is unalterable. Some perſons muſt therefore appear amiable and agreeable, others diſagreeable and odious: If men are unjuſt, and injurious, we can neither approve their actions, nor be delighted with their characters: If they are debauched and prophane, we are obliged to withdraw from their ſociety and converſation, becauſe conſorting with, and delighting in the company of ſuch perſons, if it does not diſcover an entire approbation of their ways, yet, at the leaſt, it argues a very indifferent concern for the honour of GOD.

BUT however we may diſapprove of the conduct of ſuch perſons, and deteſt their proceedings; yet we are to wiſh well to them, to promote their temporal, and ſpiritual happineſs, as we have opportunity, and that fervently, and with a pure heart. Seeing ye have purified your ſouls in obeying the truth, (ſays St. Peter,) through the ſpirit unto unfeigned love of the brethren; ſee that ye love one another with a pure heart fervently. 1 Pet. i. 20, 21.

AND have we not a glorious example to imitate, the Father of all ſpirits, the almighty architect of heaven and earth, who is loving, and gracious unto all, ſhowers down his bleſſings, without diſtinction upon the juſt, and on the unjuſt; is bountiful even to his profeſt enemies, the objects of his wrath and indignation.

But ſtill his favour and eſteem without reformation cannot be expected; ſo far from it, that ſuch iniquity is an abomination to him, yet, notwithſtanding he earneſtly ſeeks their recovery, and deſires their welfare. So plain is the diſtinction between that love which conſiſts in benevolence, and that of complacency and eſteem.

BUT inſtead of duly obſerving this diſtinction, men are led to entertain very falſe notions of the duty; and by confounding theſe ideas, do repreſent it to themſelves and others, in a very wrong light, and thereby magnify the difficulty of putting it in practice.—Is it poſſible ſay they, for a man to love his enemy! one that injuriouſly treats him, and would willingly ruin and deſtroy him? Is this conſiſtent with the great law of ſelf-preſervation? Is it reconcilable with reaſon?

Now I readily allow, that our corrupted nature inſtead of ſubmitting to, and acknowledging the reaſonableneſs of the precept, ſeems to dictate quite the reverſe, repreſents it highly unreaſonable to love ſuch as would ruin or deſtroy us.—Before any man can diſcover the fitneſs and propriety of ſuch practice, he muſt be freed from the influence of natural corruption, and raiſ'd above the level of human reaſon; he muſt entertain a very exalted opinion of the chriſtian religion; muſt be poſſeſſed with a generous love for the author of it, with true faith in him, and the promiſes of another life, in order to overballance his natural ſentiments, and averſions in the caſe, to qualify him to think and practiſe ſo diſagreeably to nature.

THERE can be no ſuch love, (it is granted) where the fleſhly principle rules, and acts. For all its motions and ſuggeſtions have reſpect only to ſelf; the pleaſures, the honours, the riches of this life. And while theſe things are only purſued; and the law in the members prevails, this rule will be altogether impracticable: For it is not to be conceived, that a covetous, or intemperate man ſhould love others, as well as he does himſelf. But when once this corrupt principle, and the ſuggeſtions that ſpring from it are mortified and corrected, and grace gains the aſcendant; when the ſpirit of GOD once takes poſſeſſion of the man, it will produce true chriſtian love; for one of the fruits of the ſpirit is love. This will attract our minds to GOD, kindle in us a lively flame after him, and neceſſarily unite us to ſuch as bear his image; not from any mean, pitiful motives of intereſt, but from the ſpiritual alliance we contract with him, and one another; which diſpoſes us to perform his commands, to deſire his favours, to imitate his actions and example, as well as thoſe of his beloved SON, reſembling them both, as much, and as near as poſſible.—This is loving one another, according to the new commandment; i. e. from and upon a chriſtian principle.

OH! the infinite goodneſs of GOD! notwithſtanding our baſeneſs, our ingratitude for all his favours; yet He ſtill diſcovers a diſpoſition of doing us good, is grieved at our folly and miſery; freely forgives the one, and cures the other, upon our ſincere endeavours of returning to him. Oh! the incomprehenſible love of CHRIST the REDEEMER! who died for us, when we were enemies to him. And ſhall not we love one another, love the very worſt of men, wiſh them well, pray for them, do them good, forgive them, tho' they curſe, hate, and diſpitefully uſe us? Nay, lay down our lives for their ſervice, (if need be) after the example of our gracious SAVIOUR. What generous, what diſintereſted love is this that the chriſtian religion inculcates and diſplays to the world? Upon what exalted motives and conſiderations does it turn. A perfect contempt of all earthly intereſt, all temporal applauſe.

SUCH a love was certainly new, when it firſt appeared among our LORD's diſciples: And I am ſorry to ſay that an exertion of it in its full extent would appear as new now, as it was then, even among thoſe that profeſs themſelves his moſt zealous followers.

HAVING ſhewn wherein a due diſcharge of the commandment in the text conſiſts, I ſhall now conſider the object of this love, one another. That is, all mankind; all who partake of the common nature with ourſelves wherever diſpers'd. But becauſe our powers are limitted, the ſacred writings with the greateſt propriety recommend this benevolence to our neighbours more particularly; to thoſe with whom we are more immediately converſe, and are acquainted. The Jews by neighbour, as has been already obſerved, underſtood one of their own nation. And when this duty was preſs'd upon them, they were wont to confider it in a very confined and limited ſenſe.

BUT our bleſſed LORD corrected their contracted notion of the duty, and ſet it in a more extenſive and juſt light, in anſwer to a queſtion propoſed by a lawyer; which was exactly to the Point.

THE queſtion was, and who is my neighbour?

HERE I beg leave to obſerve, that as the eternal SON of GOD deſcended from the boſom of his father, to inſtruct the world in a new righteouſneſs, to lay before them many unacceptable doctrines to fleſh and blood; He often choſe to addreſs them in the parabolick way, as the moſt engaging method to win over the well diſpoſed to hear and apply, and to print his leſſons in the moſt lively and laſting characters on their minds.

THUS he proceeds in the preſent caſe, and reſolves the lawyer's queſtion, by propoſing a parable, which is expreſſed in the ſtrongeſt, and moſt engaging manner. Luk. x. 30, &c. A certain man went down from Jeruſalem to Jericho, and fell among thieves, who ſtripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance, there came down a certain prieſt that way; and when he ſaw him, he paſſed by on the other ſide. And likewiſe a Levite, when he was at the place, came, and looked on him, and paſſed by on the other ſide. But a certain Samaritane, as he journeyed, came where be was. And when he ſaw him, he had compaſſion on him, and went to him, and bound up his wounds, pouring in oil and wine, and ſet him on his own beaſt, and brought him to an inn, and took care of him. And on the morrow, when he departed, he took out two-pence, and gave them to the hoſt, and ſaid unto him, take care of him; and whatſoever thou ſpendeſt more, when I come again, I will repay thee. Which now of theſe three, thinkeſt thou, was neighbour unto him that fell among the thieves? And he ſaid, he that ſhewed mercy on him. Then ſaid JESUS unto him, go, and do thou likewiſe. i. e. Thou haſt anſwered thyſelf: Every perſon that ſtands in need of thy relief, be he Jew or Samaritane, is thy neighbour; and to him are thy good offices to be extended.

BUT is our benevolence to be equally extended to all? This I do not maintain.—We are undoubtedly to do good unto all men, but the Text gives a preference to ſome, eſpecially to them that are of the houſhold of faith.

'TIS highly reaſonable that the moſt lovely objects ſhould be the greater partakers of our love. There is nothing ſo amiable as true goodneſs. Commenſurate then to this, ought the degree of our love to be. GOD is the object of our greateſt love, becauſe he is perfectly and originally good. As men then more or leſs reſemble him, the greater or the leſs complacency ought we to take in them, and the leſs ardently to deſire, or endeavour to promote their welfare. True chriſtian love chiefly conſiſts, in loving his image, from whom we are denominated chriſtians: Where that diſplays itſelf with moſt advantage, there, in a proportionable degree, is our love to take place. Indeed nature as well as ſcripture preſcribes different degrees of love, in proportion to the amiableneſs and value of the object. But this does not at all affect the point I have in view, which is, that our love is to extend to all, though not in the ſame degree, that we are to deſire, and as far as is in our power, to promote the happineſs of every man living.

THE excellency of this duty is now to be conſidered. The beloved diſciple ſeems to be in raptures, whenever he diſcourſes of love; he makes it the very eſſence of the Deity. GOD is love. He makes it the only ſure mark of our regeneration; we know, that we have paſſed from death to life, becauſe we love the brethren. St. Paul alſo earneſtly inculcates the ſame duty.—Owe no man any thing, (ſays he,) but to love one another, for he that loveth another, hath fulfilled the law. In ſhort, he prefers this grace to all other endowments, and accompliſhments; indeed none of them in his judgment were of any conſequence without it. 1 Cor. xiii. 1, 2, 3, 4. For though I ſpeak with the Tongues of men and angels, and have not charity, I am become as ſounding braſs, and a thinkling cymbal. And though I have the gift of prophecy, and underſtand all myſteries, and all knowledge, and though I have all faith, ſo that I could remove mountains, and have not charity, I am nothing: And though I beſtow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Here we have the excellency of charity ſufficiently diſplayed; but our bleſſed SAVIOUR gives it the finiſhing ſtroke, being pleaſed to make it the diſtinguiſhing character of his diſciples. Joh. xiii. 35. By this (ſays he,) ſhall all men know, that ye are my diſciples, if ye have love one for another; He likewiſe particularly prays, that this Grace might animate and influence them, that they may be all one, as thou father art in me, and I in thee; i. e. united in love, having one heart and one ſoul: And for this be aſſigns a moſt important reaſon; that the world may believe, that thou haſt ſent me. Joh. xvii. 21. Here are the higheſt encomiums conceivable, paſſed upon this grace; and this without any other, is a ſufficient proof of its excellency, ſince it evinces the truth of chriſtianity, when it manifeſts itſelf in the lives of its profeſſors.

I am now to ſhew, that the antient fraternity of free and accepted MASONS is governed by the univerſal love; and make it with other moral principles of the greateſt importance, the rule of all their proceedings.

FOR the truth of this aſſertion, I muſt refer the inquiſitive to the book of conſtitutions, publiſhed by the authority and approbation of the whole ſociety of MASONS, wherein it is thus declared;

You muſt avoid all wrath, malice, and rancor, not ſaying or doing any thing that may hinder either the continuance, or the renewal of brotherly love and friendſhip, which is the glory and cement of this ancient fraternity; that we may ſhew to all the world the benign influence of MASONRY; all, all wiſe and true brothers have done from the beginning of time, and will do, 'till architecture be diſſolved in the general conflagration.—Again, free and accepted MASONS have been ever charged to avoid all ſlandering and backbiting, all malice or unjuſt reſentment.— But in nothing does this ſpirit of univerſal love more clearly manifeſt itſelf, than in the admiſſion of members into the ſociety; from which neither rich nor poor are excluded, provided they are duly qualified; i. e. are good men and true, men of honour and honeſty, by whatever names, religion, or perſwaſions they may be diſtinguiſhed; which excellent inſtitution has been a means of conciliating perſons, who otherwiſe muſt have lived (without extraordinary interpoſition,) in perpetual diſcord and contention. In that book we are alſo directed to ſpeak evil of no man, to heal all differences, to compoſe all animoſities, and diligently and faithfully to perform all ſocial duties, as good husbands, good parents, good ſons, and good neighbours.—With regard to the diſpenſing of charity ſo very common among us; we are governed by that apoſtolic rule, (which all charitable ſocieties we preſume, ſtrictly obſerve,) of preferring thoſe, who are more nearly related to us; and then indiſcriminately extending our relief to the neceſſitous and indigent, according to their ſeveral circumſtances and recommendations.

THIS I think ſufficient to ſhew how great a regard MASONS pay to the duty of univerſal love. And as to other duties of morality, be it known; that profaneneſs, and all manner of vice are deſtructive to the very genius of MASONRY; it is repugnant to the beauty and harmonious order of this honourable ſociety to admit tale-bearers, bablers, or liars, litigious or quarrelſome perſons, habitual drunkards, enemies to religion or government among them. Nor can any member, that rightly underſtands, and acts agreably to his profeſſion, be a disbeliever of GOD and his providence, or refuſe due honour and obedience to the King, and all that are in authority under him.

As a civil ſociety, it is true, we do not preſume to meddle with the religion of the bleſſed JESUS, nor concern ourſelves with politics: To this prudence directs; we are no ſtrangers to the various tempers and diſpoſitions of men; and therefore decline interfering with things of ſo nice, ſo delicate, and tender a nature, in which we have no right to determine, and which we very well know may create animoſities, and diſturb the peace, union, harmony, and love that prevails among us; upon the account of which we do rejoice, yea, and we will rejoice.—

IN points therefore of ſo concerning and important a nature, every member is left to the enjoyment of his own private opinion, to the perſwaſion of his own mind.—And I think it may not be amiſs to obſerve upon this occaſion, that the religion of the ever bleſſed JESUS, is too ſolemn, too ſacred a ſubject to be made the topick of common converſation. To diſcourſe idly, flippantly, and inconſiderately upon it, is doing it diſhonour. Certain preparation is neceſſary to qualify us for this work; to which I fear, many of its moſt zealous eſpouſers are altogether ſtrangers.

SUCH are the principles, ſuch the practices, upon which this ancient ſociety is eſtabliſhed; ſuch the regulations by which it is ſupported, ſuch the ends for which it i calculated; to inveſtigate and propagate uſeful knowledge; to promote, to continue unity, peace, and love, by a faithful diſcharge of all the offices of an unfeigned charity, and generous friendſhip. And all theſe in due ſubordination to the moſt excellent, and everlaſting precepts of the grand maſter, the glorious, the incomparable builder of the chriſtian church.

WE are neither ſo wicked, or ſo vain, to imagine that human injunctions can carry ſuch authority, ſuch influence, as thoſe that are divine; but think we are entitled to the ſame natural rights which all other well conſtituted ſocieties do claim, of making ſuch laws and regulations, and even diſtinguiſhing ourſelves, by ſome peculiarities, that may ſecure our conſtitution from violence and encroachment; without impeachment, or reflection, without giving offence either to GOD or man.

AND now it might be expected, that even envy itſelf could find no objection to ſo inoffenſive, ſo uſeful a fraternity! But, why ſhould we expect to eſcape the cenſure, and reproach of licentious and reviling tongues; when the great, the glorious author of the chriſtian ſcheme, the only begotten, the everlaſting SON of the FATHER, without ſin, without guile, met with the moſt violent oppoſition, which ceaſed not but with his death, from the bands of ignorant men; as St. Peter teſtifies, Act. 3. 17. And now brethren, I wot, that thro' ignorance ye did it, as did alſo their rulers.

LET us follow the ſteps of this unparallelled pattern, who when he was reviled, reviled not again, when he ſuffered, he threatned not, but committed himſelf to him that judgeth righteouſly. Such behaviour will recommend us to the approbation of the generous, and impartial; and at leaſt put to ſilence our adverſaries, tho' their prejudices and averſion ſhould ſtill ſubſiſt and continue.

AFTER all, we are not aſhamed to acknowledge, that our conſtitution is imperfect, and liable to abuſe; the beſt of human inſtitutions is ſo, and may ſuffer accidentally in the opinion of the world thro' the indiſcretion of their members: But ſurely the unworthineſs of an individual ſhould never reflect diſhonour upon a whole body, or profeſſion of men: If ſo, farewell chriſtianity, farewell the perfect and unerring law of GOD.

THRO' the careleſsneſs and negligence of watchmen, perſons of impure lives and manners may creep into our ſociety, and bring diſgrace to our moſt friendly ſtructure, but candor and generoſity will ceaſe to impute their crimes to us, when we openly renounce, and bear teſtimony againſt them.

AND may You RIGHT WORSHIPFUL (to whom the inſpection and care of the lodges in North-America are ſo ſafely intruſted) be directed to the moſt effectual methods of guarding againſt all ſuch impoſitions; may you fall upon ſuch expedients (in conjunction with the worſhipful maſters and wardens of the ſeveral lodges) as may not only improve and perpetuate MASONRY, but alſo ſuppreſs all immoralities (if any ſuch prevail or ſubſiſt among us) in conformity to the moſt excellent and unexceptionable pattern on the Mount; which preſcribes the moſt equitable and wholſome rules of living: In a juſt obſervation of which, MASONS will undoubtedly ſquare all their actions aright, and bring their paſſions upon a level with the excellent rules that are there laid down. "Then may we expect to taſte and ſee, how good the LORD is." For the practice of religion may well be compared to the river of the Pſalmiſt; the ſtreams whereof make glad the city of GOD.

AND to you my well reſpected BRETHREN, a few words of ADDRESS may not be improper.—Let love be without diſſimulation; let it be extended to all men, without regard to party diſputes, or religious differences; and let this important truth be frequent in your thoughts; that before the almighty JUDGE, all muſt ſtand or fall, according to their works, with or without our cenſure.— Uſe the bleſſings of Heaven with temperance and moderation; ſet bounds to your pleaſures, and avoid all manner of exceſs: Let all ſpots and blemiſhes be abſent from your meetings, more particularly from the entertainment provided for our preſent refreſhment: And as our aſſembly is here begun in the houſe of GOD, let it be continued in his fear, and conclude in promoting his honour and glory.

AND ſhall I be condemned! Will it now be thought improper! at the concluſion of a diſcourſe calculated to promote univerſal love, and withal to diſplay the affectionate tender regard that the brethren of this ſociety are preſumed to bear to one another: I ſay, can it be thought improper to manifeſt the thing in fact, by dropping a few tears on the grave, and doing ſome juſtice to the memory of a departed brother; I mean the Rev. Mr. Charles Brothwell.—A few words upon the occaſion, will not, I flatter myſelf, be thought impertinent or tedious; (altho' I am ſenſible I have ſufficiently treſpaſs'd on your patience already) For I know he was dear to ſome of you, in the ſeveral capacities of a good man, a good chriſtian, a faithful paſtor, and I will add upon the account of the craft (however myſterious it may be!) as a good MASON.

HE was an honeſt and an orthodox man, noted for his zeal, which was according to knowledge; a workman that needed not to be aſhamed, rightly dividing the word of truth; boldly rebuking vice, and eſpouſing the cauſe of the GOD of Iſrael upon all occaſions.

WHETHER we have reſpect to the faith, the life, the doctrine of our departed brother, we ſhall find cauſe to glorify GOD, and to comfort ourſelves with a wellgrounded hope, that he ſtill continues to live in CHRIST; the ſouls of the righteous are in the hands of GOD.— His views were not earthly; his treaſure, his heart was in heaven; ſo that when the alarming ſummons came (as I have been credibly informed) he diſcovered no reluctance in obeying it, but patiently ſubmitted to the ſtroke, with hopes full of immortality, and a joyful expectation of a glorious reſurrection.—Let us not lament then, but congratulate one another upon the glorious exchange our brother has made: He is parted from us for a while, but we may meet again in Glory. In the mean time, Let us ſhew our regard and affection to him, by extending our pity, compaſſion and charity to the diſtreſt Relict, who addreſſes us in the words of one of the wives of the ſons of the Prophets; 2 Kings 4. 6. Thy ſervant my husband is dead, and thou knoweſt that thy ſervant did ſerve the LORD.—Take the caſe into conſideration; remember the hands that have been lifted up at the altar: Lay up for yourſelves treaſures in Heaven, by extending your chriſtian benevolence to the widow of your paſtor, and your brother.

Now to GOD the FATHER, GOD the SON, and GOD the HOLY GHOST, be aſcribed all power, glory, might, majeſty, and dominion, now and for evermore.