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(AT THE CONSECRATION OF MOUNT ZION ROYAL ARCH CHAPTER, AUGUST 1821)
 
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An institution of so high rank as this now consecrated, is vested with a character of sacred responsibility. An influence may therefore he expected to render all Lodges, especially in this vicinity, a praise to the profession. The well skilled artist understands that the beauty and fitness of each part of an edifice depends on the correspondence of all the parts. The arch, standing alone, surrounded by a heap of ruins or by�other parts falling into decay, must make but a sorry figure. I may therefore be permitted to suggest the importance to our profession, that those elevated to the high degrees of this Order, devote much zeal and attention to preserve the several parts of the temple from decay and dishonor.
 
An institution of so high rank as this now consecrated, is vested with a character of sacred responsibility. An influence may therefore he expected to render all Lodges, especially in this vicinity, a praise to the profession. The well skilled artist understands that the beauty and fitness of each part of an edifice depends on the correspondence of all the parts. The arch, standing alone, surrounded by a heap of ruins or by�other parts falling into decay, must make but a sorry figure. I may therefore be permitted to suggest the importance to our profession, that those elevated to the high degrees of this Order, devote much zeal and attention to preserve the several parts of the temple from decay and dishonor.
  
The main design of a chapter of Royal Arch Ma�sons must be to furnish examples of the most perfect and beautiful application of the profession. To erect and adorn a well constructed Arch, must require the best skill of the artists. Regard must be had to the magnitude and proportions of the whole structure. Every advance in degrees should animate our zeal for the accomplishment of our great design.Then instead of detracting any beauty from other parts, the Arch will add strength, beauty and grace to the whole. Without the Arches, the whole possesses not that elegant symmetry corresponding with the original model drawn by the Supreme Master’s hand. Many are the examples in his works which manifest his delight in the beautiful proportions of Architecture. The temple erected by his own special rules, on Mount Moriah, declares this. The idea of an Arch is suggested by some of the most beautiful forms in nature. Some of the loftiest in the vegetable kingdom approach with their gracefully bending branches, as if to form the figure of an Arch. Religion, reverence for the great Author of all, teach us to view the beauties of his hand as incitements to virtue, as images of sublimer beauty in the moral universe.
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The main design of a chapter of Royal Arch Masons must be to furnish examples of the most perfect and beautiful application of the profession. To erect and adorn a well constructed Arch, must require the best skill of the artists. Regard must be had to the magnitude and proportions of the whole structure. Every advance in degrees should animate our zeal for the accomplishment of our great design.Then instead of detracting any beauty from other parts, the Arch will add strength, beauty and grace to the whole. Without the Arches, the whole possesses not that elegant symmetry corresponding with the original model drawn by the Supreme Master’s hand. Many are the examples in his works which manifest his delight in the beautiful proportions of Architecture. The temple erected by his own special rules, on Mount Moriah, declares this. The idea of an Arch is suggested by some of the most beautiful forms in nature. Some of the loftiest in the vegetable kingdom approach with their gracefully bending branches, as if to form the figure of an Arch. Religion, reverence for the great Author of all, teach us to view the beauties of his hand as incitements to virtue, as images of sublimer beauty in the moral universe.
  
 
  It is an admirable school that powerfully draws the mind at once after attainments in science, virtue and religion. Such a school is recommended by every consideration among the people of a Republic like ours, where the blessings of social life and the prosperity and glory of our country, depend on the general prevalence of knowledge and virtue. The mind must have relief, from labor and care, by some recreation. Peculiarly happy is the plan of an association that will afford recreation with the least danger to the morals of society. Peculiarly adapted to the state in which we are placed, are such associations as employ the mind with the highest interests, in a manner that turns many hours of life into an useful and most pleasing pastime. "Pile common customs in society are such as to waste a great portion of this short life, without affording any solid benefit, and rather tend to foster some of Hie most pernicious vices. Masonic associations, when well conducted, according to their true design, furnish a salutary remedy against those evils; but if perverted, like institutions of the most sacred name, may be baneful in their influence. This honest liberty which I have presumed to use, 1 hope, will be construed as it is intended, as aiming to extend the benefits of our profession, and to advance the cause of religion, and virtue. In the kind manner of an Apostle, I would say that because I love you, I am desirous of telling you all salutary truth. Our life is too transient to pass away in mere ceremonies. Our work is too momentous to he hurried through with light reflection. The spiritual temple, the pillars and arches we are professedly engaged to erect and adorn, are not to fall under the power of Vandals, but to delight the Supreme Architect when “these heavens shall be rolled together as a scroll.”
 
  It is an admirable school that powerfully draws the mind at once after attainments in science, virtue and religion. Such a school is recommended by every consideration among the people of a Republic like ours, where the blessings of social life and the prosperity and glory of our country, depend on the general prevalence of knowledge and virtue. The mind must have relief, from labor and care, by some recreation. Peculiarly happy is the plan of an association that will afford recreation with the least danger to the morals of society. Peculiarly adapted to the state in which we are placed, are such associations as employ the mind with the highest interests, in a manner that turns many hours of life into an useful and most pleasing pastime. "Pile common customs in society are such as to waste a great portion of this short life, without affording any solid benefit, and rather tend to foster some of Hie most pernicious vices. Masonic associations, when well conducted, according to their true design, furnish a salutary remedy against those evils; but if perverted, like institutions of the most sacred name, may be baneful in their influence. This honest liberty which I have presumed to use, 1 hope, will be construed as it is intended, as aiming to extend the benefits of our profession, and to advance the cause of religion, and virtue. In the kind manner of an Apostle, I would say that because I love you, I am desirous of telling you all salutary truth. Our life is too transient to pass away in mere ceremonies. Our work is too momentous to he hurried through with light reflection. The spiritual temple, the pillars and arches we are professedly engaged to erect and adorn, are not to fall under the power of Vandals, but to delight the Supreme Architect when “these heavens shall be rolled together as a scroll.”

Latest revision as of 16:15, 26 March 2021

JOSEPH A. RICHARDSON 1778-1871

BIOGRAPHY

From Proceedings, Page 1873-242:

REV. JOSEPH RICHARDSON, HINGHAM, Unitarian. 1821, 1822, 1823.

The REV. JOSEPH RICHARDSON, of Hingham, Mass., was born in Billerica, Mass., Feb. 1, 1778, and died in Hingham, Sept. 25, 1871, at the age of 93 years, 7 months and 24 days. His parents were Joseph and Patty (Chapman) Richardson, of Billerica. During his boyhood he worked upon a farm, and had but limited opportunities for acquiring an education. He fitted for college, partly in his native town, and partly in Tewksbury; entered the freshman class in Dartmouth College, in 1789, and was graduated in 1802. Among his classmates were Dr. Amos Twitchell, of Keene, N. H., and the Rev. Brown Emerson, D.D., of Salem, Mass.

Mr. Richardson, upon his graduation, commenced the study of theology with the Rev. Henry Cummings, D.D., of Billerica, and was licensed to preach in 1803. For two years thereafter he was principally occupied with teaching in the Grammar Schools of Billerica and Charlestown. In August, 1805, he was invited to supply the pulpit of the First Parish in Hingham, then recently vacated by the resignation of Rev. Dr. Henry Ware, on his acceptance of his appointment to the Hollis Professorship of Divinity in Harvard College. He accepted the invitation, and was ordained as pastor of that church, and minister of that parish July 2, 1806. The Rev. Dr. Bentley of Salem, preached the sermon at his ordination.

For several years, in his early ministry, Mr. Richardson received into his family a large number of young men, for education and instruction; several of whom he fitted for college. He was chosen one of the delegates from the town of Hingham, to the convention, which met in 1820, to revise the constitution of Massachusetts, It is said that some important propositions which he then advocated, without success, have since been incorporated into that instrument, and that others which he unsuccessfully opposed, were rejected by the people. In May, 1821, Mr. Richardson was elected as one of three representatives from Hingham in the General Court; and the next year he was the sole representative of the town. In 1823, 1824 and 1826, he was a member of the Senate for the County of Plymouth.

In 1826, he was elected a member of Congress, and was re-elected in 1828. He was succeeded, in 1830, by the Hon. John Quincy Adams. Upon his retirement from political life, he resumed his parochial labors, which were continued with only occasional interuptions, till 1855, when the Rev. Calvin Lincoln, a native of the town, and who had been for thirty years the minister of the First Parish, in Fitchburg, Mass., was settled with him as associate pastor. At the induction of Mr. Lincoln into office, sermons were preached by both the associated pastors. In 1856, Mr. Richardson delivered a discourse in two parts, on the fiftieth anniversary of his settlement, which was published; and he prepared, for his eighty-fifth birthday, an appropriate sermon from Joshua xiv. 10: "And now, lo, I am this day fourscore and five years old," which was read to the people by Mr. Lincoln. It is a striking coincidence that his predecessor, the Rev. Dr. Gay, preached his celebrated discourse, entitled, "The Old Man's Calendar," from the same text, in the same pulpit, and at the same age. Mr. Richardson published The American Reader, in 1813; and the Young Ladies Selections, in 1816. His Letters to Congress, in 1822, attracted at the time considerable attention.

Born before the American Union was established, and before the constitutions of his native State and of the United States were adopted, he lived to see the great principles of freedom asserted in those immortal instruments in successful operation in both this State and the nation. He was of a sanguine temperament, frank and decided in the expression of his opinions, and generous even beyond the extent of his ability. Mr. Riohardson was married in Billerica, May 23, 1807, to Anne, daughter of Benjamin Bowers, of that town. They had no children, and she survives him. He was admitted a resident member of the New England Historic Genealogical Society, June 9, 1857.
— New England Genealogical and Antiquarian Register, July, 1872, vol. xxvi.

The following has not, until now, been published. It is kindly contributed by the gentleman to whom it is addressed : —

MEMOIR OE JOSEPH RICHARDSON.

I was born in Billerica, Mass., on the first day of February, 1778. My father and mother were Joseph and Patty Chapman Richardson, farmers in a remote and obscure part of the town. I was favored to attend a small common school, kept usually six or eight weeks each winter, and sometimes a few weeks in summer, when I could be spared from the light work of the farm.

I continued in the work of the farm until near the close of my eighteenth year when I left, and immediately attended the academy in Billerica, taught by Mr. Ebenezer Pemberton, an eminent teacher. Having a small patrimony from my grandfather, — my father having deceased in my early childhood, — I resolved to fit for college, and at once commenced the study of Latin.

My limited means induced me to leave the academy in the winter, after a few weeks there, and to keep a district school in the town. In the spring of my nineteenth year, to reduce my expenses, I left Billerica, and resumed fitting for college, in the family, and under the tuition, of Rev. Titus T. Barton, minister of Tewksbury. In 1798, I was admitted a member of the Freshman Class of Dartmouth College, and was graduated in 1802, a respectable part having been assigned me in the exercises of commencement.

Being unable to pay my college bills, my embarrassment and mortification compelled me to decline the part assigned me. On my return to Tewksbury, after commencement, I was engaged to keep the Grammar School in Billerica. At the close of the term I commenced study, preparatory for the clerical profession, under the care and direction of Rev. Henry Cummings, D.D., of that town. After a few months of study for my profession, I was approbated by the Andover Association, of which Rev. Dr. Simms was moderator, as a preacher. From 1804 to March, 1806, I was a teacher in the Grammar School of Charlestown, Ma., preaching occasionally to supply vacancies in a number of towns, in no instance consenting to be a candidate for settlement. A deep sense of the want of knowledge and fitness for a permanent settlement, strongly inclined me to continue as a school-teacher.

In the summer of 1805 I was invited to supply the pulpit of the First Parish in Hingham, still continuing as a teacher in Charlestown. With the express reserve that I should not be considered as a candidate for settlement, I engaged a supply for several Sabbaths. As soon as my engagement was ended, the parish met, and voted to me a call to settle as their minister. Acceptance I declined for many reasons. The parish repeated their invitation to me to become their minister. 1 resigned my school. The party in the parish having withdrawn and established a separate worship, on the 2d of July, 1806, I was ordained as minister of the First Parish in Hingham. The sermon at the ordination was preached by Rev. Dr. Bentley, of Salem; the charge was given by Rev. Joseph Barker, of Middleborough; and the right hand of fellowship by Rev. Mr. Briggs, of Plympton. During a number of years, clergymen of one party in politics withheld from me exchanges of pulpit service. With clergymen of the other party of different denominations I had free exchanges.

In May, 1807, I was joined in marriage with Miss Ann Bowers, daughter of Benjamin Bowers, Esq., of Billerica.

In 1820 I was a member of the State Convention of Massachusetts, from Hingham, to revise and amend the State Constitution, and a member of one of the committees for that purpose. One proposed amendment of the Constitution adopted by a large majority of the Convention I strenuously opposed. That proposed amendment was rejected by a great majority of the people. Several years I was a member, from Hingham, of the House of Representatives, and Chairman, on the part of the House of the Committee, on Parishes and Religious Societies. Several years I was a member of the State Senate of Massachusetts, and Chairman of the Joint Committee of the two Houses on Parishes and Religious Societies.

Previous to the Convention of 1820 and '21 the Constitution of Massachusetts placed all denominations of Christians on equal grounds, and required all the people to support public worship in some form of their own choice. Congregationalism to that time had been the most numerous denomination. Each Congregational Church formed and professed its own articles of faith, or formula, at pleasure. After the State Convention, the petitions for the incorporation of new religious societies of various sects were numerous. As Chairman of the Committee on Parishes and Religious Societies, I deemed it my duty to be strictly faithful to the broad, liberal principles of the Constitution which expressly forbade exclusive rights or privileges to any sect or denomination.

Early in life I adopted this sentiment: that men are born free and equal as regards their right to life, liberty, and the pursuit of happiness, whether rich or poor, physically or mentally, weak or strong. Such I believe to be the true intent of Christianity. As a member of the State Convention I deemed it my solemn duty to guard against any unjust or unequal privilege to the denomination of which I was a member. Neither Paul, nor Apollos, nor Cephas, nor those of any other name could be entitled to exclusive privileges under the Constitution of Massachusetts. In the 20th Congress of the United States I was a member from the Plymouth District in Massachusetts; was Chairman of the Committee of the House on enrolled bills. Also on the committee appointed to inquire into the expediency of occupying the Oregon River.

On the 23d Dec, 1829, I offered the following resolution: — "That a select committee be appointed to consider the expediency of appropriating a portion of the revenue of the United States, to purposes of education, to be apportioned among the several States and Territories, according to the ratio of representation." My objects in this resolution were to improve the general welfare, and to strengthen the bonds of the Union.

I also moved an amendment of the rules and orders of Congress so as to authorize the appointment of a standing committee on education. All motions and resolutions offered for such purposes were opposed uniformly by members from the slave States. Deep and abiding was my conviction that education must be the great efficient element for the extinction of slavery, and of other evils tending to dissolve our Union. At the close of my second term in Congress I declined a nomination for re-election, and was succeeded in that office by ex-President John Quincy Adams.

In 1831, I resumed my duties as minister of the First Parish in Hingham. In these duties I continued until the close of the half century of my ministry, when Rev. Calvin Lincoln was installed as colleague pastor of the parish. At the close of my half century in the ministry, being then in the 78th year of my age, I felt the need of relief from labor in my profession. In 1857, I became a member of the New England Historic and Genealogical Society; a society I have regarded as eminently devoted to the diffusion of knowledge of the virtues, and of the peculiar character of the people of New England; a society whose labors are praiseworthy and excellent in reviving and perpetuating the memory and the spirit of the mighty dead.

I have been requested, by my friends, to give a memorandum of my publications.

  1. My first was an Oration on the Death of Washington, delivered in compliance with the invitation of the Town of Tewksbury.
  2. The American Reader. A school-book.
  3. The Young Ladies' Selection of Elegant Extracts. A school-book.
  4. Discourse on Fast Day, April 5, 1810.
  5. Discourse on the Death of Mrs. Hannah Hill, April 3, 1814.
  6. Discourse on Fast Day, April 8, 1813, the Christian Patriot.
  7. Discourse in Dedham before Constellation Lodge, Festival of St. John Baptist, June 24, A.L. 5820.*
  8. Oration at Roxbury before Washington Lodge, June 24th, A.L. 5817.
  9. Letters on Pulpit Exchanges in 1847.
  10. Duty of Ministers and People, 1836.
  11. Sermon on the Duty and Dignity of Woman, 1832.
  12. Sermon on Christian Obedience to Civil Government, 1851.
  13. Sermon on Conscience. Not an infallible faculty as judge, but the verdict of enlightened reason.
  14. Sermon at the Close of the Half Century of Ministry, 1856.
  15. Letters to Congress on national free schools, 1829. Anonymous.
  16. Address at the Second Centennial of the Settlement of Billerica, May 29, 1856.
  17. Sermon on my Eighty-Sixth Birthday, delivered Feb. 1, 1863. Read to the congregation by the Senior Pastor, Rev. Calvin Lincoln. TEXT. — "And now, lo, I am this day fourscore and five years old."

It is without boasting justly due to myself to affirm, that as a Christian I have never considered myself bound to regard any creed, or formula, or doctrine of human device as of divine authority, or a sure test of Christian character. In the teachings of Christ, the Son of God, by his Example and Word, the light of the world, I believe as the only infallible authority and test of the life of God in the human soul.

In the latter part of the year 1862 my sight so failed that I was unable to read any common print, even with the assistance of the best glasses I could find. With great difficulty I would write a little in a large hand. This became my chief amusement, and a merciful relief when time seemed to be burdensome. The dark state of our country increased my desire to read, and my anxiety for information of the course of events. Mrs. Richardson was able to read to me many of the most important articles in the public papers. Occasionally other kind friends assisted me in the same way, so that my intellectual faculties retained some life and power.

It is just to myself and to truth to remark that during many years I have considered all religious creeds or formulas of human device as imperfect to be used as tests of Christian character, and all opinions, however correct, wholly unfit to be regarded as substitutes for the Christian life. Like the fig-tree, by the life, the fruits only, can the Christian be known.

I would have no test of the Christian life or character but that the Divine Head required. "Ye are my friends, if ye do whatsoever I command you."

It is delightful to know that many are the instances of the powers of the mind apparently rising higher as the physical senses decay. But I am not so vain as to imagine that such has been my experience. For this reason I ought at once to close this feeble and scanty memoir. The world seems to me to abound in what a sacred writer calls " strong delusions," of human invention, not sent, but permitted of God. Nothing better is to be expected until the pure religion of Him whom God sent to be the light of the world is better known. Instead of that light let there be no human inventions substituted.

Here and now in the eighty-sixth year of my age, and with almost entire loss of sight, I am compelled to close this imperfect and dull memoir. To your discretion I submit it, to be used as you may judge most beneficial to the cause of our beloved and honored Historic Genealogical Society.

With high respect and under many obligations,
Your assured friend,
JOSEPH RICHARDSON.
JOHN WARD DEAN, ESQ.,
Cor. Secretary N. E. H. G. Society.
HINGHAM, July 1, 1863.

SPEECHES

AT THE CONSECRATION OF MOUNT ZION ROYAL ARCH CHAPTER, AUGUST 1821

Address at the Consecration and Installation
of Mount Zion Royal Arch Chapter, in Stoughton, Mass.
August 22, 5821.

It is with no ordinary pleasure, I feel authorized to observe, that our fraternity witness the increasing and interesting attention of the community to Masonic institutions. It gratifies, I trust, a virtuous pride, to see that these institutions of our Order already occupy a ground of elevation in public regard approaching near to that of the establishment of churches and the celebration of the most sacred ordinariness of religion. But if these institutions were tending to undermine the interests of religion or virtue; indeed, if they were not adding the same great and kind design which religion continually holds in view, we could not proceed in ceremonies thus solemn, as this assembly have witnessed, without betraying a consciousness of imposition. Indulged with the privileges of your sacred temples and with the presence of guardians of public virtue, surrounded by our partners of all that renders life sweet, and with those pledges of love as dear as life, we rejoice to unite with every devotional heart in acts of pious homage to the great Parent of the universe.

Although to the Mason, explanation of the design and character of our Order, by commonness on similar occasions, has lost much of its interest, still a decent respect for those less acquainted or perhaps wholly misinformed, requires ingenious treatment. For myself, I declare an utter abhorrence of all combinations or associations of men, whose main principles, and designs, are kept as secrets. Such combinations have contrived, and the machinations of kings and priestcraft have extended, the most melancholy desolation over the fairest portions of our world. The instruments of such combinations are inquisitions, pincers and racks for torture, bastiles and holy proclamations, followed with powerful armies dispensing peace on earth and good will with a vengeance.

When the world shall behold our Order combining against religion, liberty or virtue, then shall we merit their execrations. I assert in the presence of those who know whether 1 assert truth or not, that the secrets of our profession, although they answer a valuable purpose among ourselves, do not constitute its chief excellence. In the main principles and designs of our profession, all with whom we arc connected in life have a deep interest. They have a right to know what these principles and designs are. We conceal them not. We glory in publishing them. But with the secrets of the Masonic profession, others have nothing to do. I am not for affecting great importance in the mysteries and secrets of our profession, lest we should too much imitate the noted impositions of the ancient pagan oracles. And yet, they should be kept with delicacy, like a choice and beautiful present from the hand of a lover: not for display, but as a mutual pledge of tender confidence. Many customs and institutions of antiquity are to men of the present age not easily divested of mystery. A veil still covers some of the doctrines and institutions of religion, which even a revelation from heaven has not removed.

It is ever to be regretted that the mere knowledge of what arc called the secrets of Masonry should satisfy any one’s mind, or be the sole motive for obtaining the degrees of our profession. That zeal alone promises genuine satisfaction that presses onward toward perfection, not in simply acquiring degrees and titles, but in investigating and practicing the great moral principles and obligations of the Order.

The beauty and excellency of Masonry, not less than of Christianity, consist in the sacred influence of its forms and ceremonies to discipline the heart, to enliven the exalted energies that ignorance and error have paralyzed, which the God of nature imparted by his own breath and called his own likeness; and to kindle the purest affections, to exemplify all the virtues, and diffuse happiness.

I think it pertinent, and indeed highly proper, on this occasion, with the indulgence of the auditory, to state distinctly, but briefly, the great objects of the several orders of Masonry, as they relate to the community, assured that they will receive the approbation of the wise and good.

The first degrees in Masonry include those peculiar forms adapted to inculcate in an exceedingly impressive manner, lessons of reverence for the great Supreme, and of instruction in the moral virtues.

Every candid observer will admit that institutions devoted to an object so benevolent, are not likely to be too numerous. The need of such institutions is sufficiently obvious to every eye that glances over the state of the world, even at this auspicious period. The causes which combine to produce animosities and strifes in the human family are numerous and forever operating. Collisions between neighbors, rivalries in professions and trades, jealousies between parties both religious and political, indicate the need of institutions to calm the warring elements, to restore a tranquil, healthy tone to the moral feelings and powers of men, and a composure in which the voice of reason and conscience and the heavenly eloquence of religion may have their best influence. All the degrees of Masonry, I hesitate not to affirm, recognize the principle of universal benevolence; the same that Christianity inculcates, as the great principle of all social duty. Our affections arc not limited to our own fraternity. Our profession teaches, "To do good to all men, and especially to them who are of the household of faith.” It teaches us to exercise “the highest act of charity in the world,” which the celebrated Anthony Benezet used to say, “was, to bear with the unreasonableness of mankind.

“Great minds, like heaven, are pleased with doing good,” not indeed always yielding to the baseness and folly of mankind, but preferring to conquer by reason and kindness, rather than by power.

Another object which I consider as one of the most important characteristics of masonry is, to conciliate men of all religions.

It is with regret that truth, and [ think duty, obliges me to observe, that the holy name of Religion has been used, not as one of the least powerful instruments to cut asunder the dearest social relations, the softest, kindliest hands that bind us to life. I say not that this is the work of religion. God forbid. But these evils occur under the name of religion as the pretext, that seems to be assumed as the cloak of all depravity. From whatever cause such evils arise, their annihilation is one of the most benevolent objects that can engage the Christian or the philanthropist. I pretend not to suppose that any institution can bring all men to think alike on religious subjects. But they may be persuaded, I humbly indulge the pleasing hope, to cherish a spirit of mutual toleration and charity which inclines “each to think others better than himself,” and to extend generous forgiveness.

An institution that draws men of all the various conflicting interests and sentiments from their collisions and strifes; that eradicates their unhallowed jealousies and prejudices; that promotes a conciliating disposition; that causes all to feel the influence of a common interest, the sacred power of a common sympathy, of a benevolence which Christianity in a special manner was designed to inspire; such an institution will harmonize, we trust, with the best feelings of the human heart, with the best sentiments of the noblest minds, and engage respect. An institution, by whatever name called, that but for one hour in a year checks and controls the conflicting passions that pour bitter ingredients into the cup of life, aids the kindest designs of heaven. Often surrounding the altar of benevolence and sacred friendship, in a spirit of conciliation and mutual forgiveness, we realize how good and how pleasant it is for brethren to dwell together in unity. The recollection of pleasures so sacred cannot fail to be among the sweetest we are permitted to enjoy in this frail life.

These observations may perhaps unfold what has seemed to the world a mystery, when they have noticed the fact, that masonry has been patronized by an Alfred, a Locke, a Warren, a Franklin and a Washington, and by wise and good men of all professions and ranks. Whether in cottages or palaces, wielding the sceptre or the crook, the wise and good are the polished diamonds, the rich gems and pearls; they are the splendid and lofty pillars and arches that adorn the great, the living temple in which Jehovah dwells. The little distinctions which have been set up in the religious world are lost sight of, in the contemplations of such minds as these men possessed. They cherished with peculiar satisfaction an institution which, whilst it was evidently of, a religious character, regards none of those distinctions. The benign virtues, the high integrity, the profound learning, the exalted worth of such men, are pledges to the world, that masonry is not what superstition and despotism have represented it to be.

If persecution can give sanctity to a cause, this we may plead in our favor. Efforts to destroy masonry with Christianity, gave rise to those celebrated orders of knighthood who achieved prodigies of valor, and who were the very soul of Christendom, if soul it had, in the conflicts of the church during the twelfth century. Whether the Christian world who undertook to defend Palestine against infidels, were actuated by a wise zeal, I presume not to decide. The insults which the Holy Sepulchre, the beautiful Mount of Zion, the Holy Temple, and all the monuments of redeeming love, suffered from invaders, seem to justify resistance. Both Christianity and masonry, although during ages they were blended in chaos and darkness, produced by the rage of intolerance, that spirit that pants for universal desolation, have emerged from their calamities, in some happy degree, especially in this Western hemisphere.

Like the palm tree, that ancient emblem of renown, whose branches ancient victors bore as trophies, a good cause “displays new vigor, the more endeavors are used to crush or bend it.” If the anathemas of synods should be thundered against us, demanding a renunciation of our institution, I would reply as did an Athenian, when the contests of gladiators were proposed to an assembly of his fellow-citizens. “First throw down (he cried) the altar erected to Mercy, above a thousand years ago by our ancestors.”

The advent of the Son of God was the most auspicious event the world has witnessed, especially, on account of the conciliating character of his religion, assuring all nations, that with God there is no respect of persons, that distinctions between Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, bond and free, are disregarded by him, “that all may be one in him.” A beautiful comment upon this doctrine the heavenly teacher gave in the case of the good Samaritan.

How, in that affecting picture, are the bigoted Jew, the sanctimonious priest, and the unfeeling Levite, thrown into the deep shade, like the dread tyrant in “ the court of death,” to exhibit in all the glow of life and beauty the angel of charity who had compassion on the sufferer, and bound up his wounds pouring in oil and wine.

Notwithstanding the present age wears a milder aspect than that at which wc just glanced, there is yet need of institutions of a conciliating character. Do not the same passions and caprices which multiplied gods among heathens, even at this day, rend the Christian world into numerous sects, among whom scarcely the name of Christian fellowship exists? Does not this miserable spirit of division mournfully defeat the heavenly design of Christianity? I have no allusion to any particular case, but to the general state of the Christian world, so disjointed, so far from that unity required by the great charter of our hopes.

I therefore hail with joy every rising institution that proposes to cherish and extend a milder and better spirit. With peculiar satisfaction I contemplate the present rapid progress of Masonry, reminding men of all ranks of the level that heaven has ordained, conciliating men of all persuasions, teaching them to feel and to act in concert, in accomplishing the great and kind design for which existence was given, and immortality proclaimed.

For the right of enjoying and expressing with decency my own peculiar opinions, provided I infringed not on the rights of others, I would make as firm defence as any other man. Charity does not require the sacrifice of honest opinion, but to overlook supposed errors, which others have espoused. It is no charity to accept the surrender of others to our demands. True charity, a genuine spirit of conciliation, supposes mutual concession and forbearance. This is the charity, the conciliation, that masonry recognizes in all its degrees.

Is there one institution that is devoted to conciliate religious rivalries, to hush discords, to impart a spirit of condescension and kindness, like that which the Son of God exemplified when he attended the forms of Jewish worship, held familiar intercourse with publicans and sinners, promptly forgave the perfidy and denial of a bosom friend, and commended, with his expiring breath, even his murderers to the mercy of God? Is there one institution that proffers the hand of fraternal kindness to the bewildered pagan, to the Mahommedan and the Jew, without first demanding an abjuration of religious faith, and that softens asperities among those who bear the same name ? Such an institution presents a picture, whose beauties I cannot describe. It reminds one of that which the poet Æschylus drew, representing Orestes at the bottom of the stage, surrounded by the furies, laid asleep by Apollo. May the furies sleep the long sleep of death, that the graces of pure and undefiled religion may triumph and restore true peace on earth.

I hope I shall be understood as speaking of the tendency of our profession. Of perfection, we presume not to boast. And I would add what Ur. Franklin said of religious faith :— “I wish that masonry were more productive of good works than l have generally seen it.” We wish, not to sound a trumpet to proclaim our worth, but only, that our objects may be rightly understood and our character fairly estimated. If our charities carry relief and consolation to the widow’s or the orphan’s heart that bleeds in lonely want and grief, if one heart is awakened by our kindness to whisper a return of gratitude to the ear of heaven, our work is not in vain.

In attending the solemnities of the present occasion peculiar satisfaction is felt in the prospect of a wider extension of the benign principles of our Order. The consecration of Mount Zion Chapter, in whose joys and honors we are so happy as to participate, we trust will increase an emulation among those of preceding degrees, to excel in all that is worthy of praise.

An institution of so high rank as this now consecrated, is vested with a character of sacred responsibility. An influence may therefore he expected to render all Lodges, especially in this vicinity, a praise to the profession. The well skilled artist understands that the beauty and fitness of each part of an edifice depends on the correspondence of all the parts. The arch, standing alone, surrounded by a heap of ruins or by�other parts falling into decay, must make but a sorry figure. I may therefore be permitted to suggest the importance to our profession, that those elevated to the high degrees of this Order, devote much zeal and attention to preserve the several parts of the temple from decay and dishonor.

The main design of a chapter of Royal Arch Masons must be to furnish examples of the most perfect and beautiful application of the profession. To erect and adorn a well constructed Arch, must require the best skill of the artists. Regard must be had to the magnitude and proportions of the whole structure. Every advance in degrees should animate our zeal for the accomplishment of our great design.Then instead of detracting any beauty from other parts, the Arch will add strength, beauty and grace to the whole. Without the Arches, the whole possesses not that elegant symmetry corresponding with the original model drawn by the Supreme Master’s hand. Many are the examples in his works which manifest his delight in the beautiful proportions of Architecture. The temple erected by his own special rules, on Mount Moriah, declares this. The idea of an Arch is suggested by some of the most beautiful forms in nature. Some of the loftiest in the vegetable kingdom approach with their gracefully bending branches, as if to form the figure of an Arch. Religion, reverence for the great Author of all, teach us to view the beauties of his hand as incitements to virtue, as images of sublimer beauty in the moral universe.

It is an admirable school that powerfully draws the mind at once after attainments in science, virtue and religion. Such a school is recommended by every consideration among the people of a Republic like ours, where the blessings of social life and the prosperity and glory of our country, depend on the general prevalence of knowledge and virtue. The mind must have relief, from labor and care, by some recreation. Peculiarly happy is the plan of an association that will afford recreation with the least danger to the morals of society. Peculiarly adapted to the state in which we are placed, are such associations as employ the mind with the highest interests, in a manner that turns many hours of life into an useful and most pleasing pastime. "Pile common customs in society are such as to waste a great portion of this short life, without affording any solid benefit, and rather tend to foster some of Hie most pernicious vices. Masonic associations, when well conducted, according to their true design, furnish a salutary remedy against those evils; but if perverted, like institutions of the most sacred name, may be baneful in their influence. This honest liberty which I have presumed to use, 1 hope, will be construed as it is intended, as aiming to extend the benefits of our profession, and to advance the cause of religion, and virtue. In the kind manner of an Apostle, I would say that because I love you, I am desirous of telling you all salutary truth. Our life is too transient to pass away in mere ceremonies. Our work is too momentous to he hurried through with light reflection. The spiritual temple, the pillars and arches we are professedly engaged to erect and adorn, are not to fall under the power of Vandals, but to delight the Supreme Architect when “these heavens shall be rolled together as a scroll.”

Is such our design, to produce from the forest and the quarry, from the natural state of mankind a work so glorious, that the good of every name may be one in fellowship and love? Our secrets only are exclusive. Our principles are as expansive as the light and love of heaven. A secret law is necessary to hold the particles of the Sun in a form best adapted to bless mankind. Take from that glorious body that secret law, and the whole system is blended in chaos. We think it would be unwise to dissolve the charm that binds us together, and is essential that the influence of our profession may he more widely dispensed.

With permission, I would address a few words to the Officers and Companions whom we have assembled to salute with our best wishes.

Excellent Officers and Companions of MountZion R. A. Chapter:

May the divine miracles which are commemorated in the interesting ceremonies which pertain to the degrees of your profession, always preserve a grateful reverence of that Holy name we are taught to pronounce with profoundest awe. The charges which have been given on this occasion are of solemn import. They cannot be duly performed, unless they are religiously regarded.

The jewels and emblems with which you are honored, we trust will lose none of their value whilst in your charge. Your zeal in the cause of Masonry, so laudably manifested, inspires the hearts of your brethren and companions with a pleasing confidence. But soon there will be none left, who saw this Arch in its first glory. May your work be always well done, that you may finish your course with joy, like those,

“Who, when their days approach an end,
Can meet the foe as friend meets friend.”

Yours is the honor to be enrolled as “Sons of Light.” May yours be the praise of excelling in all the virtues that adorn the good and illustrious. Jewels and emblems, as ornaments, are mere trifles. But the lessons they inculcate are rich ; they are solemnly impressive. Admonished how transient is our life, we are taught

“To walk thoughtful on the silent solemn shore,
Of the vast ocean, we soon must sail.”

With consolation, we view the emblems of happier prospects, like “the bow of promise on the summer’s cloud” assuring us of the miraculous goodness of God. Kind arc these tokens that often admonish us of the dangers and trials that may attend us in passing the veils of life; of that approaching hour, when “the pallid leprosy of death” shall seize these frail forms; that the bright morning of the resurrection shall give triumph to the faithful, who shall receive the “signet of heaven,” and the plaudit of that glorious High Priest, whose word bestows immortal bliss.

As a band of brothers and companions whose hearts are one, let the incense of our gratitude and praise ascend on high, on this interesting occasion, for the happiness of those hopes, that smooth the rugged path of life; for the honor indulged us in aiding the sublime work that we trust is designed to be the glory of all ages, the delight of all happy intelligence, the consummation of the purposes of that Being who is wise in counsel and mighty in operation. And may “the beauty of the Lord our God be upon us,” and upon all this assembly.


Distinguished Brothers

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