HARMONY AND STRENGTH
THE MASONIC REVIEW - 1857

The theory of Masonic government is UNITY. This is not
mere idea, but fact - a living, practical, influential fact, which
pervades the whole system, from the corner to the cap-
stone, and binds it into one grand whole. In the elements of
our organization there are certain living principles which form
the ground-work, or basis, on which the whole structure
rests; and from these, as from vital germs, there grow up the
bonds that unite the building as with bands of steel. No
outward pressure, no fierce assaults, no storm or tempest
can shake the structure so established, and so cemented
with enduring bands. It is founded in right principles, which
are as indestructible as the laws of the Great Architect of the
Universe; its principles of unity are those which bind man to
man and link humanity to its Maker for everlasting ages.
Surely, then, the institution must endure, for it can only fail
when the necessity for it ceases to exist, and the demands
of our nature no longer require its aid.

It has been well said that TRUTH is the foundation-the
corner-stone of Masonry; and that truth is, the existence and
perfections of the Deity. Not the existence of a myth, or
some fancied heathen god of like passions with ourselves,
living in the darkness and subsisting by the cruelty of his
own nature; but Deity - the Deity of creation and providence,
the Deity of Divine revelation, the "God of Jeshuron, who
rideth upon the heavens in thy help, and in his excellency on
the sky." This is the truth which forms the "chief corner-
stone" of our mystic and moral structure. It is evident,
therefore, that the corner-stone cannot be removed; there it
is, a great elemental indestructable truth, firm as the rock of
ages, and enduring as eternal years.

 From this single truth, as from a great root, there are others
that grow up partaking of its nature and entering into all parts
of the building; and while it is not in the power of any man, or
body of men "to make innovations in the body of Masonry;"
so, too, this living truth and its indestructible off shoots are
beyond the reach of the destroyer - for this and these
constitute the soul of Masonry.

But I have not the time, even if I had the capacity, to amplify
on this fact - this truth which supports the whole fabric. It
would task the powers of the mightiest minds among us, and
were a subject fit for the pen of the ripest scholars. What I
wanted to educe from this great elementary truth is, that
every part of the building, every stone and timber in it, every
pillar that supports it, and every tower that flanks and guards
it, must he in perfect harmony with this great truth. The
eternal principles of moral rectitude which flow out of this
truth must be reflected from every portion of the material
which enters into the building; and every part of the sacred
edifice must be instinct with vitality drawn from this truth. If
this is not the case, though the cornerstone remain
steadfast, immovable, indestructible, yet the building itself
may be destroyed from a want of vitality, and by the absence
of harmony with its foundation. If, for instance, instead of
making the structure a great centre of unity, where all
mooted questions on sectarian theology or political
orthodoxy are ignored, and from which every element of
discord is banished, we should introduce matters at variance
with the foundation principles, harmony would be wanting,
and consequently strength. The cohesive power of a
common faith - a faith "in which all men agree" - would
cease to sustain and support the building in its several parts,
and the result would be a speedy and entire destruction.

Suppose, for instance, that some members of a lodge should
refuse to admit an additional member because he was not of
their peculiar religious faith, or because he did not labor to
sustain their political party, or echo the dogmas which they
deem of highest moment; the consequences to that lodge
need hardly be predicted. It would fall into speedy decay and
deservedly forfeit its charter:- and all because its work was
not in harmony with the great elemental principle on which
the institution stands. That great truth recognizes the
principle that differences will exist among men, as to detail,
but that such differences are still consistent with integrity of
purpose and purity of heart, and that mere shades and
grades of opinion on philosophy, religion, or politics do not
detract from the moral beauty of work in harmony with the
great principles of truth. The book of nature, as well as that
of revelation, assure us that "he that fears God and works
righteousness shall be accepted;" not be that believes this or
that peculiar dogma, or follows in the wake of this or that
peculiar sect. God is the Maker of us all, and the only
standard of morality required in our mystic temple is -
obedience to the moral law, the great code of the bible.
Beyond this we may not go; farther than this we may not
inquire, because the elements of oar anion do not reach
beyond it.

Take another example. Our corner-stone embodies the idea
of supreme and subordinate law and obedience; not
elaborate and complicated laws for the regulation of human
action in all its ten thousand relations, and in all its
complicated duties and responsibilities; this is left to the
State, and the social and municipal associations existing
subordinate to it. Our laws are few - very few, else they
might conflict with that duty which we owe to God, our
country, or our families. With us it is simply subordination to
those few and simple rules for the government of our
intercourse with each other, and obedience to the law of
God. But how often is it seen that some well-meaning
brother wishes to go beyond this. The law - all that is
forgotten; subordination to the law is resisted, its authority
questioned, in fact, if not in theory, and the result is discord-
the ultimate, destruction.

I have a friend - a cherished friend - whom I wish to
introduce into the Order. I entertain a very high personal
regard for him, and this very feeling serves to hide all his
defects from my sight. Another sees him from a different
stand-point, or through a different medium, and defects,
prominent and glaring, are discovered, which are sufficient in
his estimation to exclude him from our mystic fraternity.
Seeing him in this light, and acting under this conviction, it is
his duty to prevent his admission. He does so, and what is
the consequence? I immediately demand the reason of this
indignity offered to my friend; a storm ensues; ill feelings are
engendered; the bond of unity is severed; the elementary
laws of the Order violated, and the consequences I need not
atop to describe. Harmony is at once destroyed, or driven
from the halls of its adoption; unity is severed in all its bands
of love and fraternal friendship, and that which constitutes
the strength and support of all institutions, and especially
ours, is wantonly sacrificed! Can we wonder that such a
lodge loses its vigor and ceases to prosper? It would be a
greater wonder if it survived at all; and I am satisfied the
Grand Master would but discharge a duty he owes to the
craft, if, in all such cases, he would promptly arrest the
charter. Would any Grand Lodge grant a charter to a body of
Masons thus inharmonious in sentiment and action - thus
insubordinate to well settled Masonic usage? Certainly not;
and therefore, whenever such a condition of things is found
to obtain, the charter should be taken away.

Every Master of a lodge knows how easily discord may
creep in among the members of a lodge, unless guarded
against with a tireless zeal. A difference of opinion on some
minor subject, if once introduced, may be "the beginning of
the end;" for, though it may easily gain access, if unwatched,
it is extremely difficult to eject it. Of fair face and plausible
pretensions, it more easily gains admittance because of its
seeming innocency.

I have a firm faith in the Deity, and fully recognize the claims
of His moral law as revealed in "the sacred code." In so far, I
am in harmony with my brethren. We agree entirely in this,
and no one should be admitted, whatever his other qualities
or pretensions, who does not harmonize in sentiment with us
in this behalf. This is essential to our enjoyment, and the
prosperity and usefulness of our lodge; if more were required
it might defeat its own object. But, in addition to my faith in
Deity and my recognition of the moral law, I have certain
religious opinions that are my own, and which do not
interfere with others. These I never should intrude upon my
brethren, or make them the standard by which to judge
others. Such a course would be destructive of harmony; and
while no brother should attempt their introduction to the
lodge-room, if it should be attempted, the W. Master should
promptly prevent it.

Again: I believe it is incumbent upon me, both as a citizen
and a Mason, to be "true to my government and just to my
country, to discountenance disloyalty and rebellion, and
strictly conform to the laws of the country in which I reside."
This, also, is an elementary law in Masonry, and must enter
into the political creed of every brother. But, then, I have
other articles in my creed; on all great issues I have my party
affinities, and I have a right to, for I believe the purposes and
aims of one party are better calculated to preserve the
liberties of the country, than are those of another party. My
brother cannot agree with me in this, and here is an honest
difference of opinion. But these adverse opinions must not
be brought into the lodge; they are not required in any of the
objects or labors of our institution; and, besides, their
introduction are strictly forbidden by the fundamental laws of
the Order. Those laws are paramount - we have promised to
observe and obey them, and we must do it. The introduction
of private opinions, on matters non-essential to the existence
and purposes of Masonry, would bring along with them the
fiend of discord, and while harmony would be destroyed the
ruin of the lodge would be secured.

In conclusion, allow me to say, that I regard that man as an
enemy to the Order who introduces discord into our lodges.
He should be dealt with at once; for if the evil is permitted to
take root and grow, it will very soon work the ruin of an
institution so dear to every genuine Mason, and which may
be made such an instrument of good to our poor suffering
humanity. In this matter, much depends upon the Master. He
holds the key by which every thing is admitted, and can
refuse at his pleasure. He may think it a great responsibility,
but he has accepted the office with all that pertains to it. Let
him carefully study the Royal Art, as well as the rights,
prerogatives, and responsibilities of the Chair, and then do
right. His lodge will sustain him in such a course, his
conscience will approve his conduct, and his grand lodge will
say, "well done."

Every good Mason, too, should be careful to avoid censure
in this behalf; but should he step beyond the line of duty,
through forgetfulness or misapprehension (and no good and
true Mason will intentionally transgress), he should receive
with becoming meekness the admonitions of his Master.
Even if the Master should err, it is better to submit until "the
storm be past." Harmony is of the first importance: that must
be maintained, and every good Mason should make it his
first object to perpetuate it. Harmony is our strength - if that
is destroyed we "become weak like other men." - TEMPLE.

POTS

I regard the Masonic institution as one of the means ordained by
the Supreme Architect to enable mankind to work out the problem
of destiny; to fight against, and overcome, the weaknesses and
imperfections of his nature, and at last to attain to that true life of
which death is the herald and the grave the portal.
- JOHN W. SIMONS.