AT THE DEDICATION OF A MASONIC HALL
In the name of the Great Jehovah, to whom be all honor and glory, I do solemnly dedicate this Hall to Freemasonry.
INVOCATION AT DEDICATION OF A MASONIC HALL
And may the Lord, the giver of every good and perfect gift, (James 1:17)
bless the brethren here assembled, in all their lawful undertakings, and grant to each one of them in needful supply, the Corn of nourishment, the Wine of refreshment, and the Oil of joy. Amen. (CORN, WINE, AND OIL: Deu. 7:13, 11:14, 14:23, 18:4, 28:51, 2 Chr. 31:5, 32:28, Neh. 5:11, 13:5, 13:12, Hosea 2:8, 2:22, Joel 1:10, Haggai 1:11; OIL OF JOY: Isaiah 61:3)
BENEDICTION AT FUNERAL
Now may the presence, comfort and strength of our Heavenly Father and the peace that passeth all understanding (Philippians 4:7) abide with us all, now and always. AMEN.
INVOCATION AT LODGE OF SORROW
"Almighty and Eternal God, (Deu. 33:27) in Whom we live, and move, and have our being, (Acts 17:28) we pray that Thou will grant each of us health, happiness, and well being in the coming year. We hold the hope that each of us and all our Brothers whom we hold dear, will be present when we close this Lodge of Sorrow at the end of its appointed time. But should it be your will to call for workmen from among our ranks, then help those remaining to see the Wisdom in Your choice. (Chaplain may add further words as he sees fit.) AMEN"
Just after the reading of Psalm 133 in the EA ritual, we find:
The great teaching of this Psalm is Brotherly Love, that virtue which forms the most prominent tenet of the Masonic Order. And it teaches the lesson, too, precisely as we do, by a symbol, comparing it to the precious ointment used in the consecration of the High Priest, whose delightful perfume filled the whole place with its odor. The ointment was poured upon the head in such quantity, that, being directed by the anointer in different ways in the form of a cross, it flowed at length down the beard, and finally dropped from the flowing skirts of the priestly garment.
The fifteen Psalms, from the 120th to the 134th, inclusive, of which this, of course, is one, are called by the Hebrews, "songs of degrees," because they were sung on the fifteen steps ascending from the court of Israel to the court of the women of the Temple. (Ahiman Rezon 2003, p. 66-67)
The following passage of Scripture is here used:
In the beginning God created the heavens and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be Light; and there was Light. (AR, p. 71)
But what mind can conceive, or what pen portray, that terrible convulsion of nature, that awful disentanglement of its elements, which must have accompanied the Divine command, "Let there be Light!" The attempt to describe it would be a presumptuous task. We feel, when we meditate on the subject, that stillness and silence must have fled before the Almighty Voice, and the earth itself have trembled in its new existence, when the gloomy pall of darkness was rolled as a curtain from the face of nature. (p. 72)
When at last your trembling soul stands naked and alone before the Great Judgment, may it be your portion to hear from Him who is the Judge Supreme: "Well done, thou good and faithful servant, enter now into the joys of the Lord." (p. 76)
The Operative Masons at Jerusalem, from whom we date our origin, were occupied in the construction of an earthly and material temple, to be dedicated to the service and worship of God--a house in which the mighty Jehovah was to dwell visibly by the Shekinah, and whence He was by Urim and Thummim, to send forth His oracles for the government and direction of His chosen people.
The Speculative Mason is engaged in the construction of a spiritual temple in his heart, pure and spotless, fit for the dwelling place of Him who is the author of purity; where God is to be worshipped in spirit and in truth, and whence every evil thought and unruly passion are to be banished, as the sinner and the Gentile were excluded from the sanctuary of the Jewish Temple.
In the symbolic language of Masonry, therefore, the twenty-four inch gauge is a symbol of time well employed; the common gavel, of the purification of the heart. (p. 79-80)
Various passages of Scripture are referred to in this section as elucidating the traditions of Masonry on the subject of the Temple.
And we will cut wood out of Lebanon, as much as thou shalt need; and we will bring it to thee in floats by sea to Joppa; and thou shalt carry it up to Jeruslem.--2 Chron. II, 16. (p. 82)
And the house, when it was in building, was built of stone made ready before it was brought thither; so that there was neither hammer, nor axe, nor any tool of iron heard in the house while it was in building.--1 Kings VI, 7. (p. 83)
Josephus says, "The whole structure of the Temple was made with great skill, of polished stones, and those laid together so very harmoniously and smoothly, that there appeared to the spectators no sign of any hammer or any other instrument of architecture, but as if, without any use of them, the entire materials had naturally united themselves together, so that the agreement of one part with another seemed rather to have been natural, than to have arisen from the force of tools upon them." (p. 83)
Now this was the manner in former time in Israel governing redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbor; and this was a testimony in Israel.--Ruth IV, 7 (p. 84)
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.--Matthew VII, 7. (p. 84)
The idea, that the Lodge is a symbol of the world, is still carried out. It was the belief of the ancients that the heavens, or the roof of the world, was supported by pillars. By these pillars, some suppose that the mountains are alluded; but in reference to a passage in Job XXVI, 11, where it is said "The pillars of heaven tremble," Noyes thinks that "it is more probable that heaven is represented as an immense edifice, supported on lofty columns, like a temple." (p. 91)
P. 92 (entire page) is an artist's depiction of Jacob's ladder as described in his dream. I've tried to locate information about the source of the picture but to no avail. A small inscription of a name can be seen in the lower right, and magnified, it appears to be "Jecorhous," but an internet search produced no result.
A Lodge is situated due east and west, because, when Moses crossed the Red Sea, being pursued by Pharaoh and his host, he erected on the other side, by divine command, a tabernacle, which he placed due east and west, to receive the first rays of the rising sun, and to commemorate that mighty east wind by which their miraculous deliverance was effected. This tabernacle was an exact pattern of King Solomon's Temple, of which every Lodge is a representation, and it is, or ought, therefore, to be placed due east and west. (p. 99-100)
In six days God created the heavens and the earth, and rested upon the seventh day; the seventh, therefore, our ancient brethren consecrated as a day of rest from their labors; thereby enjoying frequent opportunities to contemplate the glorious works of creation, and to adore their great Creator. (p. 114)
For he cast two pillars of brass, of eighteen cubits high apiece; and a line of twelve cubits did compass either of them about.--1 Kings VII, 15. (p. 114)
Also he made before the house two pillars of thirty and five cubits high, and the chapiter that was on the top of each of them was five cubits.--2 Chron. III, 15. (p. 114)
And he made two chapiters of of molten brass, to set upon the tops of the pillars; the height of the chapiter three cubits; the height of the one chapiter was five cubits, and the height of the other chapiter was five cubits.--1 Kings VII, 16. (p. 114)
The height of the one pillar was eighteen cubits, and the chapiter upon it was brass; and the height of the chapiter three cubits; and the wreathen work, and pomegranates upon the chapiter around about, all of brass; and like unto these had the second pillar with wreathen work.--2 Kings XXV, 16. (p. 114)
The discrepancy as to the height of the pillars as given in the book of Kings and in Chronicles is to be reconciled by supposing that in the book of Kings the pillars are spoken of separately, and that in Chronicles their aggregate height is calculated; and the reason that in this latter book their united height is placed at 35 cubits, instead of 36, which would be the double of 18, is because they are there measured as they appear with the chapiters upon them. Now half a cubit of each pillar was concealed in what Dr. Lightfoot calls "the hole of the chapiter," that is, half a cubit's depth of the lower edge of the chapiter covered the top of the pillar, making each pillar apparently only 17 1/2 cubits high, or the two, 35 cubits, as laid down in the book of Chronicles.
In a similar way we reconcile the difference as to the height of the chapiters. In 1 Kings and 2 Chronicles the chapiters are said to be five cubits high, while in 2 Kings their height is described as being only three cubits. But it will be noticed that it immediately follows in the same place, that "there was a wreathen work and pomegranates upon the chapiter around about." Now the expression is conclusive that the height of the chapiters was estimated exclusive and independent of the wreathen work round about them, which was two cubits more, and this added to the three cubits of the chapiter proper, will make the five cubits spoken of in all other parts of Scripture. (p. 114-16)
Here a symbol of Plenty is introduced, and proper explanations are given as to the proper answers to the following questions:
What does it denote?
How was it represented?
Why was it instituted?
The passages of Scripture which are referred to in this part of the section will be found in Judges XII, 1-6. The Vulgate version gives a periphrastic translation of a part of the 6th verse, as follows: "Say, therefore, Shibboleth, which being interpreted is an ear of corn." the same word in Hebrew signifies a rapid stream of water, from the root SHaBaL, to flow copiously. The too common error of speaking, in this part of the ritual, of a "water-ford" instead of a "water-fall," which is the correct word, must be carefully avoided. A water-fall is an emblem of plenty, because it indicates an abundance of water. A water-ford, for the converse reason, is, if any symbol at all, a symbol of scarcity. (p. 127-28)
Immediately following the monitorial degree work, is a section detailing the qualities of a Mason, with this description:
As the Bible is the first Great Light presented to a candidate, the following quotations from that inspired book are recommended to his previous perusal:
"Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?
"He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
"He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor.
"In whose eyes a vile person is contemned; but he honoreth them that fear the Lord. He that sweareth to his own heart, and changeth not.
"He that putteth not out his money to usury, nor taketh reward against the innocent." Psalm XV.
"Who shall ascend into the hills of the Lord? or who shall stand in his holy place?
He that hath clean hands and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully."--Psalm XXIV, 3, 4.
"What man is he that desireth life, and loveth many days, that he may see good?
"Keep thy tongue from evil, and thy lips from speaking guile.
"Depart from evil and do good; seek peace, and pursue it."--Psalm XXXIV, 12-14.
Then let the candidate prepare himself to say:
"I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle, while the wicked is before me."--Psalm XXXIX, 1.
"I will wash mine hands in innocency; so will I compass thine altar, O Lord."--Psalm XXVI, 6.
Now exactly which of these do you find to be "following deceiving spirits and things taught by demons?"
