From The New Zealand Craftsman, October 1, 1913, Page 103, and November 1, 1913. Page 121

THE ESSENTIALS OF FREEMASONRY.

[A Lecture delivered by V.W. Bro H. B. BRIDGE, (G.Lecturer.]

Masonry, or, as it is now termed, Freemasonry, has existed, as we know, for several centuries. It has
endured through the clashing of hostile nations, the bitterness of feeling engendered by civil war, the
evil passions born of religious controversies and feuds, through persecution, abuse, mockery, and
misrepresentation, and in spite of serious dissension and schisms even among its own members. Not
always has it come unscathed through these trials and tests. There have been times when its fortunes
were at low ebb; when its light, never obscured, had to be burned with caution and discretion; and
when its members were scattered, and had to meet together by stealth and at great personal risk. But
ever it has emerged unchanged in its esoteric character, unaltered as to its basic principles, differing
perhaps as to outward forms, but indissolubly bound to and by its high and sublime essentials.

Originally purely operative in its character and form - that is to say, the peculiar technical association
of a trade guild, with a ceremony for the regulating of the admission to its privileges of apprentices,
and subsequently their advancement in the building art, such admission and training being
accompanied by certain moral teachings and rules - it is now in its nature purely speculative,
meditative, or ideal, while retaining an operative form of allegory and symbols. This evolution was
but the natural outcome. first of the decadence of the building art, due to a cessation of the demand for
great and commanding ecclesiastical and other monuments of architecture; secondly, of the admission
to the Guilds, or Lodges, of those who were not operative Masons, but were " accepted " as patrons of
the art; and thirdly, of the desire instinctively bred in these "accepted" Masons, who rapidly grew in
numbers and influence, to perpetuate on a broader and more inclusive field an ethical system so
pregnant with good to mankind.

One map well ask, what there is in Freemasonry to give it such striking vitality? What are these
principles, which its teachings inculcate, that can bind man to it and to one another, in the face of
danger, of persecution, of ridicule, and of abuse? On what foundations are these essentials laid that
neither time, nor perils, nor worldly changes can alter them, but which have appealed to men of every
age and every nation, and to the enlightened and well informed even among the uninitiated? It is the
obvious duty of every Freemason not only to ask such questions, but also to see that he obtains and
understands the answers to them. For it must be manifest to every earnest brother that, having been
admitted to the ancient and honourable Fraternity, he is himself a trusted guardian of its honour and
its reputation. How shall he measure that great responsibility unless he realises the nature of the
institution to which he belongs and the importance of his trust? For it is a trust - a great trust - which
has been transmitted to each and all of us, and which we in turn have to pass on to succeeding
generations. In order to fulfil this trust faithfully we must undoubtedly have a proper conception of
what it is we are to practise, and on what authority, and what it is we are to pass on to our successors.

Freemasonry owes its amazing vitality and its unrivalled position among associations of men to the
absolute purity and, at the same time, simplicity, of the ethical system which it teaches. That ethical
system, further, is in its nature of so broad a character as to render it capable of conscientious
adoption and assimilation by persons of every race, of every religious denomination or school of
thought, of every shade of political opinion, and of every social class, who believe in the existence of
a Supreme Being - a Divine Creator. For the atheist, if, indeed, there really be such an one in these
enlightened days, Freemasonry has no place.

Here, then, is the most important essential of Freemasonry - the belief in God, the Creator, the Great
Architect of the Universe. Such a faith is indispensable, because it is upon the will of God, as we find
it set forth in all its majesty and sublime simplicity in the V. of the S.L., that the Masonic system of
morality, which includes all the tenets and principles and the high and noble ideals of Freemasonry, is
founded. These tenets and principles are, in fact, but the laws of God, enacted for the instruction of

man, to point the way in which to live the higher and better life. The ethics of Freemasonry are no
man-made ethics, susceptible to change and alteration to suit varying human conditions. They are the
unalterable and eternal laws of the Creator propounded for the guidance of His creatures on this earth.
They have behind them the Divine authority. Hence it is that, inseparable as it were from the belief in
a Supreme Being, because of a divinely propounded scheme for the perfecting of man here below,
there rests a belief in a future existence - in the immortality of the soul. This sustaining hope
constitutes another Masonic essential.

The moral system of Freemasonry, therefore, is founded on Divine authority, and therein lies its
strength, its purity, its vitality in the face of opposition, of dangers, of ridicule, and of abuse. Its
humanitarian attributes appeal to all that is highest and noblest in man' its simple justice applies
equally to all men, high or low, rich or poor; its beneficent and merciful provisions find an echo in the
hearts of all men in whom the evil has not dominated the good, engendering in each a community of
interests which binds them, man to man, in the bonds of a fraternal tie. In the initiated this tie is
naturally strengthened by the common possession of certain secrets, necessary only to the
safeguarding of the Masonic institution.

But it must be emphasised that Freemasonry does not claim to be a religion, nor is it such. It is
theistic, and is necessarily religious in its tone and in some of its forms and ceremonies; and it is
incontestably a valuable adjunct to, or helper of, religion as we understand the word. All that it claims
to be is a system of ethics, a moral science; founded on Divine revelation. It possesses no dogma, and
its primitive expression of faith is that of all the civilised peoples of the earth. Neither is the Holy
Bible, as such, indispensable in the Lodgeroom. The Bible, per se, is not one of the Ancient
Landmarks. It is required, of course, that some V. of the S.L. should be represented in the Lodges, but
it may be any form of Sacred Law, according to the nationality and religious faith of the brethren
concerned, such as, for instance, the Pentateuch, the Quràn, the Shasters, the Zenda-Vesta, etc., each
Masonically conveying the same idea, that of the symbolism of the Divine will revealed to man. This
explanation is necessary because there are brethren who persist in regarding Freemasonry as a
religion, and who in the refectory often acclaim it as such, to the disparagement of recognised
religious denominations - procedure which, while displaying their ignorance of the institution to
which they belong, is to be deplored also for its possible menace to existing harmony.

Being an exposition of the Divine will as regards the building up of human character, the ethical
system of Freemasonry naturally includes other essentials inseparable from such a scheme. Of these,
as every brother is taught very early in his Masonic career, the principal are: Brotherly Love; Relief,
and Truth. To the average Freemason these terms are so familiar that they trip off the tongue glibly
enough. But how many of the brethren attempt to analyse the meaning of them, or even give to them
but the most perfunctory attention and thought? Yet each one of these virtues provides scope for
interesting investigation and study, and contains ample food for the enquiring mind. The truly
Masonic jewels concealed under the mere surface definitions - Brotherly Love, Relief, and Truth - are
only to be won by patient industry and search. These will well repay, because in the seeking the
brother will discover much of benefit that might not otherwise have occurred to his mind. It may be
that a new idea or conception of his responsibilities as an individual, quite apart from his recognised
Masonic obligations, will present itself, and there may dawn upon him what unfortunately is so often
forgotten, ignored; or unrealised of the ordinary Freemason, that the duty of carrying out in his life the
tenets and principles of the Craft is not confined merely within the boundaries of the Masonic circle
itself, but applies with equal cogency to his relations to, and dealings with, all mankind.

What, then, do we understand by Brotherly Love? Considered as applying to our brethren of the Craft,
it may be thus explained. Their one-ness with us results from a common obedience to the will of the
Supreme Being, a common service directly for our institution, indirectly for humanity at large. It has
its foundation in a community of aims and objects of a peculiarly high and ennobling character and in
a common possession of certain privileges and secrets which distinguish its from the uninitiated. All
these constitute the elements of a fraternity and induce feelings toward each other which are justly
designated Brotherly Love. We show this in the toleration we exhibit toward them as regards the

conflict of varying religious and political views, as regards their harmless, but often pronounced,
idiosyncrasies, eccentricities, and mannerisms. We demonstrate it in the unfeigned pleasure we find in
their society; especially in the Lodgeroom, welcoming it as a haven of rest from the turmoil and
disputes, the cares and worries of the outside world. We evince it in our willingness to assist ; them in
any way possible to us and in our ready sympathy in time of trouble and adversity. We make their joy
our happiness, their grief our sorrow. It is the natural result of the working within its of the principles
and tenets of our revered j institution. Assuming this to be correctly deduced, there must
consequentially be demanded of and by its a corresponding attitude toward our fellow-men in general,
for we are all His creatures and, in a sense, brothers of one family. Toward all who are outside of the
Craft, therefore, we should exhibit as genuine a sympathy, while taking an intelligent and beneficent
interest in their progress and well-being. Tolerance should be our motto; kindness, tact, and courtesy
our attributes; calm, unbiassed judgment the basis of our speech and actions. As Freemasons we
should stand toward mankind in general as the messengers of Peace and Harmony, as types of those
who have learned their duty toward their God, their neighbours, and themselves, and as good citizens.
If we so stand before all men, then in our relations with them, while remaining true to our Masonic
obligations; we shall treat them with a brotherly love and consideration, never judging harshly;
however much we may disapprove, ever ready to help on the good cause and to check the evil
tendency. Thus we cannot fail to exert that steady influence for good among men which, in its results,
is the final collective expression outwardly of true Brotherly Love.

THE ESSENTIALS OF FREEMASONRY.-Continued.

Relief at first sight would seem to be peculiarly a Masonic essential, and one that would at once find
ready acceptance by every true Freemason. It is generally associated with the idea of eleemosynary, or
pecuniary, assistance. As such it belongs to the category of those distinctive and characteristic
functions on the ready and efficient performance of which members of the Craft are wont to pride
themselves. But it has a further, and fuller, and less sordid interpretation. There are often heard in
connection with our ceremonies those beautiful and pathetic words: "To whom the burdened heart
may pour out its sorrow. . " That would seem to give the idea of Relief. Consider what it must be to
one who is sore distressed, sore afflicted, to be able to lighten the soul's nigh intolerable burden by
pouring forth its sorrow in the sympathetic ear of one who can feel therefor, and who will endeavour
to mitigate it. Such should be a Freemason's privilege before all others. Or take the case of the
unfortunate who has fallen from his high estate from some human weakness, or as the result of evil
communications, and who finds himself friendless and without hope. Should not the Masonic duty,
Relief, impel the brother having touch with such a case to tactfully endeavour by advice and
admonition to lead such an one back to confidence in himself and the restoration of his self-respect?
Thus instances might be multiplied demonstrating that Relief may be practised quite apart from
merely pecuniary assistance.

The essential, Truth, is somewhat more complicated in its explanation. The word is used in a Masonic
sense with a variety of applications. Sometimes it symbolises the Supreme Being being eternal,
unchangeable, and sure to prevail, while what is mortal is perishable and mutable. Again, it, is used
with reference to the working out of the mysteries of nature and science, as the search after Truth. Yet
again, it is used in its ordinary sense, as in the words ` good and true," " true and trusty," meaning
straightforward, dependable, free from what, is false, and therefore trustworthv. Generally speaking, it
may be deemed sufficient to regard it in its popularly accepted meaning. But, even so, it has
significations below the surface which may well be studied by the Masonic student. Truth stands for
what it is, not for what it may seem for appearance sake, for what it may acquire, or for what it may
achieve. Truth should in this respect symbolise the Freemason, and one could wish it always did ,o.
But are we all what we seem? Is the outward man known to the world, the Lodge, and the brethren
always the real man as he is? Very few of us, it may with confidence, but not uncharitably, be
asserted, but would fail in the test were the mirror of Truth to reflect us before men as we. really are.
To say this is merely to affirm that we are human beings, with all the frailties and imperfections of
human nature. But undoubtedly the Masonic ideal requires of us to endeavour to enthrone Truth
where now is falsity, to put away from (is all vain pretence and affectation, and to stand before men

stripped of all that is false and untrue. Truth in all things is demanded. That is the lesson inculcated by
the third of these great principles of Freemasonry - Truth. We must cultivate it; by self examination
and by self-discipline we must strive to attain to it. It is incumbent upon us if we are to profit by our
building. For the scheme of Speculative Freemasonry is the building-up in each of the brethren o£ the
spiritual temple, and obviously nothing that is false and untrue can find a place therein.

No dissertation on the essentials of Freemasonry would be complete without reference to that "which
may justly be denominated the distinguishing characteristic" of every good Freemason's heart, charity.
Concerning this divine attribute and sublime virtue, we are instructed that "it has the approbation both
of heaven and of earth, and, like its sister, Mercy, blesses him who gives equally with him who
receives." We are taught also to regard it as the highest rung in the ladder which, resting on the V. of
the S.L., reaches even unto the G.L. above; and that "the Freemason who is possessed of this virtue in
its most ample sense may justly be deemed to have attained the summit of his profession." It must be
quite patent, therefore, to the thoughtful Freemason that this wonderful quality of charity does not
mean solely the readiness to give of the material things of this world, excellent though that may be. A
little consideration will demonstrate that this virtue, Charity, is to a large extent involved in the
essentials, Brotherly Love and Relief. All our outlook upon, and our relations toward, mankind should
be regulated by Charity. As Freemasons we should view charitably the actions of our fellow-men, and
even their sayings and opinions. It is not for us to impute motives, to repeat the tale of scandal, to pass
on the defamatory remark, or to speak disparagingly of any man. On the contrary, the Freemason's
duty is to decline to recognise evil without proof, and even then to judge with mercy, to refuse to join
in any chorus of defamation, and, where good cannot be said, to remain silent. It is his bounden duty
to help men up, not keep them down-in all cases, in short, to do to others as he in similar
circumstances would be done by. But a word is due also to the popularly accepted view of Charity-
that of giving alms or the contribution for benevolent purposes. As is well known and freely
recognised, Freemasonry stands pre-eminent in the Old World, more especially in England, for its
magnificent and munificent undertakings in this connection. In this young country, by comparison,
Freemasons have also done well as regards their benevolent acts and funds; but candour compels the
admission that much more could have been accomplished without any undue straining of the quality
of Charity. Masonic Charity, to be worthy of the fraternity, must be spontaneous, and only calculating
in the sense that prudence should guide the brethren where the private interests of themselves and
their family connections are involved. The contrast between the amounts expended by the large
majority of Lodges on banquets, etc., and those contributed for charitable objects is still very striking.
The brethren should always bear in mind that a hearty response to any and every call of a charitable
nature is their chief and bounden duty, as it should be their pleasure and peculiar privilege.

There are other Masonic virtues, such as fidelity, obedience, prudence, secrecy, and temperance.
These, however, are easily understood, and, as it were, speak for themselves. It may be assumed that
the practice of them will naturally result to the Freemason; who by the observance of the principal
essentials already enlarged upon gives proof of his sincerity and earnestness. As regards temperance,
however, it may be explained that this does not in any way mean austerity in living, but simply a well-
regulated moderation in all things, especially in the pleasures of life. Freemasonry does not stand for
austerity. On the contrary, its social side is one of its most useful and attractive features. To quote our
ritual, our Masonic duties having been discharged, we should " have but one aim in view, to be
happy," and unite in the scheme of communicating happiness-the happiness, of course, resulting from
a sense of things well done and duty performed.

A last, but by no means least, important Masonic essential-one apart from its ethical system, but
rendered imperative by it - is the well-guarding of the portals of the Institution. All that has been said
in this lecture must have demonstrated to the brethren the necessity for introducing into Freemasonry
only good and true and suitable men. No one but the person concerned can accurately gauge the
motives of one who seeks admission. It is true that he is required to state that he has a favourable
opinion pre conceived of the Institution; but that is capable of various interpretations. It should be the
duty of a brother, before proposing a candidate, to explain to him, very much in the terms of this
lecture, what Freemasonry really is. He should be told that it is not merely a social club, but a serious

and solemn association for improving the morals and conduct of men. If the would-be candidate is so
constituted as to hold the serious things of life in light estimation, then he will be no acquisition to
Freemasonry. The default of such adequate explanation is, in my opinion, the true cause of so many
brethren " dropping out " as soon almost as they have been initiated, disillusioned and out of
sympathy with that which they never rightly understood.

Such are the basic tenets and principles-the main essentials - of Freemasonry. Sequentially they are
the essentials which should guide and mould the conduct of the Freemason. As in the case with other
societies and associations of men, Freemasonry is judged by the profane or outside world, not by its
best, but by its worst exponents. A Masonic writer has forcefully said that Freemasonry has no greater
enemy than the unworthy brother within its own ranks. The honour and reputation of the Craft are in
the keeping of each and all of us. Therefore, it behoves every brother to stand fast by his professions.
He should " measure his actions by the rule of rectitude, square his conduct by the principles of
morality, and guide his inclinations, and even his thoughts, within the compass of propriety." So shall
these tenets and principles be transmitted pure and unpolluted to our successors, and from generation
to generation.