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Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage. And when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labour, and our oppression; and the Lord brought us forth out of Egypt, with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders; and he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey." (Deut. xxvi. 5-9.)

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PERIOD V.

CHAPTER IX.

On the Five Points of Fellowship.

IN every well-regulated society, some bond of union, some reciprocal and mutual interchange of benefits forms a distinguishing feature, which no vicissitude of circumstances can remove. Masons profess to be united in an indissoluble chain of sincere affection, called the five points of fellowship ; by which, when strictly adhered to, they are bound heart and hand so firmly, that even death itself cannot sever the solemn compact, because in another and more glorified state those relations are perceived and acknowledged, which have characterized the union here on earth. These five points refer to certain virtues requisite to be practised in this world in order to the enjoyment of happiness in a future state, and mark distinctly the difference between virtue and vice.

1. BROTHERLY LOVE.

The first point is that on which all the rest principally depend, for they are but emanations from the great virtue of charity or brotherly love.

Brotherly love is an active principle, which encloses all mankind in the same bond of reciprocal union, however they be otherwise diversified by birth, climate, or education. The inhabitants of this globe proceed from a common parent, and hence, how remote soever the connection may appear, all mankind are brothers, and as such are bound to execute the duties attached to this ten

der and endearing tie. This general relationship is not broken by distance, climate, form, or language; but all the world are brethren, and the hand of mercy ought to be extended equally to the destitute stranger, as to an immediate friend or relative. Nay, the stranger, the fatherless, and the widow, are superior objects of man's benevolence. Masonry inculcates love to the human species as the certain indication of uprightness; it teaches that without this love we are nothing. Though we speak with the tongues of men and angels; though we have the gift of prophecy, and understand all mysteries and all knowledge; though we have faith so that we could remove mountains; though we bestow all our goods to feed the poor, and though we give our bodies to be burned, if we are not possessed of brotherly love, or charity, all this extent of power, all these acquirements of knowledge, will profit us nothing. The love of a Mason must be pure both in principle and practice, unwarped by prejudice or passion; unalterable in persecution, unabated amidst calumny, slander, and detraction. Filling the heart with pious fervour and with holy resolutions, exalting it from earth to heaven, from a perishable mortality to a celestial intercourse with

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the very source and essence of love; ennobling the nature of man, and raising it to that sublime pitch of excellence which alone can impart true satisfaction under every species of adversity and pain. Masons are bound by the most solemn obligations to practise this virtue one towards another. Not to rest satisfied with mere external acts of kindness, which may be displayed without feeling any emotions of the pure affection of brotherly love; but to be the active friends of all mankind.

Such were the effects produced by this principle amongst the early Christians, under the wise superintendence of St. John the Evangelist. Their brotherly love exceeded all instances of recorded attachment in former times. The accounts transmitted to us of the affection which Christians bore towards each other, in the ages immediately subsequent to Christ's death, would be incredible, were they not fully attested. An affection so disinterested and pure struck the heathen world with astonishment; they deemed it more than human, and attributed a feeling which the practice of their own philosophy could not attain, to the secret influ ence of magic. Each individual was considered in the light of a brother, united by the tender ties of a common faith and a common hope; whole possessions were given up to the relief of indigence; every selfish thought was banished, and the general welfare of the community was the first wish of their hearts, the first motive of their actions. This was the incentive to great and glorious deeds. "Some gave themselves up to bonds," says Clement," that thereby they might free others from

them. Others sold themselves into bondage, that they might feed their brethren with the price of themselves." But the testimonies to this effect are not confined to Christian writers; their heathen adversaries unequivocally admitted the purity of their fraternal attachment in its fullest extent. Hence Julian, the apostate, that deadly and implacable foe to the Christian name, as the most effectual method of extirpating the new religion, commanded his priests to model paganism after the same fashion: for the universal benevolence of the Christian brethren had become a current proverb, and "See how these Christians love!" was the spontaneous tribute paid to their integrity by every people amongst whom they resided.

2. BENEVOLENCE.

The second point inculcates universal benevolence, on the ground of obligation and duty. This virtue does not consist merely in satisfying the pecuniary wants of the virtuous distressed, or of furnishing a friend with the loan of some necessary comfort or convenience, in the hope of receiving an equivalent; but comprehends the general capacity of communicating happiness to our fellow-creatures, including the practice of our relative duties to God, our neighbour, and ourselves.

The first great and important duty of benevolence should excite in our bosoms an unaffected veneration to our Maker, whose bounteous goodness to his creatures can never be compensated by all the exertions in our power. What He has commanded, we must perform. Prayer, praise, and thanksgiving,

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