LECTURE I.
The DESIGN.

IT is my deſign in the following Lec⯑tures, to inveſtigate the ORDERS OF FREE MASONRY; and under diſtinct heads, to arrange my obſervations on the nature of this Society.

On my initiation, I was ſtruck with the ceremonials; and immediately appre⯑hended, there was more conveyed by them, than appeared to the vulgar eye: as I attended to the matter, I was con⯑vinced my firſt impreſſions were juſt; and by my reſearches, to diſcover their implications, I preſume, I have acquired ſome degree of knowledge, touching the [2] Origin of Maſonry, the reaſons of its ſeveral inſtitutions, the meaning of its various ſymbols, and their import; toge⯑ther with the progreſs of the profeſſion.

It is known to the world, but more particularly to my Brethren, that there are three degrees of MASONS—AP⯑PRENTICES, CRAFTSMEN, and MAS⯑TERS—the initiation to, and ſeveral advancements from, the order of AP⯑PRENTICES, will neceſſarily lead my obſervations to three diſtinct channels.

How the ſeveral myſteries are revealed to MASONS, they alone know—ſo ſtead⯑faſtly have the FRATERNITY pre⯑ſerved their Faith, for many ages, that this remains a ſecret to the world, in defiance of the corruptions and vices of Mankind.

In order to comprehend our PRO⯑FESSION, we muſt look back into the remoteſt antiquity, and from thence col⯑lect the ſeveral parts, which have been united in the forming of our Order—in the firſt place, we muſt give our atten⯑tion [3] to the Creation of Man, and the ſtate of our firſt Parent in the Garden of Eden.^*

It is not to be doubted, when Adam came from out the hand of his Creator, the Image of God, from whom he im⯑mediately proceeded, that he was per⯑fect in Symetry and Beauty; that he was made in the higheſt degree of excel⯑lence human nature was capable of on earth—calculated for Regions of Felicity and Paradiſe, where ſin or ſorrow had not known exiſtence—made in ſuch per⯑fection of body and mind, that he could endure the preſence of God; and was capable of converſing with the Almighty [4] face to face^*—ſo much was he ſuperior to the choſen ones of Iſrael.—He was endowed with underſtanding ſuitable to his ſtation, as one whom the Almighty deigned to viſit; and his heart was poſ⯑ſeſſed of all the VIRTUES unpolluted: endowments of an heavenly temper— his hours were full of wiſdom, exulta⯑tion, and tranſport—the Book of Nature was revealed to his comprehenſion, and all her myſteries were open to his un⯑derſtanding—he knew whence and what he was.—Even this was but a minute degree of his capacity; for aſtoniſhing as it may appear to us, yet it is an uncontrovertable truth, that he had a competent knowledge of the mighty, the tremendous CREATOR OF THE UNIVERSE;—he ſaw him with his natural eyes, he heard his voice, he un⯑derſtood his laws, and was preſent to his Majeſty.

To this fountain of human perfection and wiſdom, we muſt neceſſarily look [5] back, for all the ſcience and learning which bleſſed the earlieſt ages of the world—calculated for ſuch exalted feli⯑city and elevated enjoyments, placed in regions of peace, where Angels miniſtred and the Divinity walked abroad, was the parent of mankind.

But alas he fell!—his diſobedience forfeited all that glory and felicity—and horrible to recount, even in the midſt of this exalted ſtate, SATAN prevailed!

If we preſume to eſtimate the change which befel ADAM, on his expulſion from Paradiſe, by the deformity that took place on the face of the world, we ſhould be apt to believe the exile, though not diſtorted in body, was yet darkened in underſtanding—inſtead of confidence and ſteady faith, that diſtruſt and jealouſy would take place, and diſbelief confound even teſtimony; that argument would be deprived of definition, and wander by excentric propoſitions; that confuſion would uſurp the throne of wiſdom, and folly of judgment; thorns and thiſtles grow up in the place of thoſe excellent [6] flowers of ſcience which flouriſhed in Eden, and darkneſs cloud the day of his capacity.

It is not poſſible for me to determine, from any evidence given to us, in what degree diſobedience and ſin immediately contracted the underſtanding of ADAM; but we are certain that great and dread⯑ful effects very early took place on Adam's poſterity.—We may conclude, memory was retained by our firſt parent in all its energy—a terrible portion of the puniſh⯑ment his diſobedience had incurred; re⯑ſtoring to him perfect images, and never-dying eſtimates, of what he had loſt, and thereby increaſing the bitterneſs of what he had purchaſed. Through the endow⯑ments of memory, ADAM would neceſ⯑ſarily teach to his family the ſciences which he had comprehended in Eden, and the knowledge he had gained of NATURE and her GOD.—It will fol⯑low, that ſome of them would retain thoſe leſſons of wiſdom, and faithfully tranſmit them to poſterity.—No doubt the family of Cain (who bore the ſeal [7] of the curſe on his forehead) was given up to ignorance.^*

Tradition would deliver down the doc⯑trines of our firſt parents with the utmoſt truth and certainty, whilſt the Antidelu⯑vians enjoyed that longivity of which the books of Moſes give evidence—but when men came to multiply exceedingly upon the face of the earth, and were diſperſed to the diſtant regions of the globe, then the ineſtimable leſſons of KNOWLEDGE and TRUTH, taught by the firſt men, fell into confuſion and corruption, and were retained pure and in perfection but by few — thoſe few, to our great conſolation, have handed them down to after ages — they alſo retained the UNIVERSAL LANGUAGE, uncor⯑rupted, with the confuſion of the plains of Shinar, and preſerved it to poſterity.

Thus we muſt neceſſarily look back to OUR FIRST PARENT, as the original Profeſſor of the WORSHIP OF THE TRUE GOD, to whom the Religion and [8] myſteries of NATURE were firſt reveal⯑ed, and from whom all the WISDOM of the world was in the beginning derived.

In thoſe times, when the preſent Rules and maxims of our profeſſion of FREE MASONRY had their beginning, the minds of men were poſſeſſed of Allego⯑ries, Emblems, and myſtic devices, in which, peculiar ſciences, manners, inſti⯑tutions, and doctrines in many nations were wrapt up—this was an invention of the earlieſt ages — the prieſts in Egypt ſe⯑creted the myſteries of their religion from the vulgar, by ſymbols and hieroglyphics comprehenſible alone to thoſe of their own order. The prieſts of Rome and Greece practiſed other ſubtleties by which the art of divination was enveiled, and their oracles were intelligible only to their brethren, who expounded them to the people.

Theſe examples were WISELY adopted for the purpoſes of concealing the myſte⯑ries of MASONRY—like the Cybil's leaves, the ſecrets of the brotherhood would appear to the world as indiſtinct [9] and ſcattered fragments, whilſt they con⯑vey to MASONS an uniform and well-connected ſyſtem.

In the forming of this ſociety, which is at once RELIGIOUS AND CIVIL, great regard has been given to the firſt knowledge of the GOD OF NATURE, and that acceptable ſervice wherewith he is well pleaſed.

This was the firſt ſtage on which our originals thought it expedient to place the foundation of MASONRY:—they had experienced that from religion all civil ties and obligations were compacted, and that thence proceeded all the bonds which could unite mankind in ſocial in⯑tercourſe:—hence it was that they laid the corner ſtone of the EDIFICE on the boſom of religion.^*

[10]In the earlieſt ages, after the deluge, in thoſe nations made known to us, the ſervice of the true God was clouded with imagery, and defiled by idolatry.—Men who had not been taught the doctrines of truth, by thoſe who retained the wiſ⯑dom of the Antideluvians, but were left to the operations of their own judg⯑ments, perceived that there was ſome great cauſe of nature's uniformity, and wonderful progreſſions of her works: ſuitable to their ignorance, they repre⯑ſented the Author of thoſe works, by ſuch objects as ſtruck their obſervation, for their powerful effects on the face of the world—from whence the SUN AND [11] MOON became the ſymbols of the Deity.^*

[12]MOSES was learned in all the wiſdom of the Egyptians; he was initiated in all the knowledge of the WISEMEN of that nation, by whom the learning of anti⯑quity had been retained and held ſacred; wrapped up from the eye of the wicked and vulgar, in ſymbols and hieroglyphics, and communicated to men of their own order only, with care, ſecrecy, and cir⯑cumſpection.—This ſecrecy is not in any wiſe to be wondered at, when we con⯑ſider the perſecution which would have followed a faith unacceptable to the igno⯑rance of the nations who were enveloped in ſuperſtition and bigotry; and more particularly, as theſe ſages were in poſ⯑ſeſſion of that valuable knowledge of the powers of nature, of the qualities of matter, and properties of things, ſo dan⯑gerous to be communicated to wicked and ignorant men, from whoſe malevo⯑lence the moſt horrid offences might be derived: of which we may judge by the extraordinary and aſtoniſhing perform⯑ances even of thoſe impious and un⯑enlightened men, who contended with [13] MOSES, in the miracles he performed, under the immediate impreſſion and in⯑fluence of the Deity.^*

MOSES diveſted the worſhip of the Deity of its cloak of myſteries and images, and taught the Jews the know⯑ledge of the God of the Univerſe, un⯑polluted with the errors of the nations of the earth, and uncorrupted with the devices and ludicrous ceremonies inſti⯑tuted by the people of the Eaſt, from whom he derived his firſt comprehenſion and knowledge of the Divinity.^†

[14]The ſecond ſtage of FREE MASONRY is grounded on this period—the TEM⯑PLE AT JERUSALEM owns the pro⯑bation of the CRAFTSMEN.

[15]Moſes was alſo poſſeſſed of knowledge ſuperior to that of his Egyptian teachers, through the revelations and inſpirations of the Deity;—he had acquired the com⯑prehenſion of, and was inſtructed to de⯑cipher all the hieroglyphical characters [16] uſed by that people in their records:—it was no doubt a part of the original know⯑ledge, to expreſs by characters to the eye, the thoughts and ſentiments of the mind —but this was obſcured and debaſed in after ages by ſymbols and hieroglyphics: yet by the immediate diſpenſation of hea⯑ven, Moſes attained the knowledge of thoſe original characters; by which he was enabled to reveal to his people, and preſerve to poſterity, the COMMAND⯑MENTS OF GOD, delivered to him on [17] the mount by inſcribing them on tables of ſtone.^*

It is natural to conceive that the Iſ⯑raelites would be inſtructed in this act, by which the will of the Deity was commu⯑nicated;—they would be led to write the doctrines of their leader, and his expo⯑ſitions of the law, that they ſhould be preſerved to their children;—and if we give credit to the obſervations and con⯑jectures of learned travellers, the written mountains remain monuments of the pe⯑regrinating Hebrews to this day.

[18]But to return to the progreſſions of our profeſſion.—It is not to be preſumed, that we are a ſet of men, profeſſing re⯑ligious principles contrary to the revela⯑tions and doctrines of the SON OF GOD, reverencing a Deity by the denomina⯑tion of the GOD OF NATURE, and denying that mediation which is graci⯑ouſly offered to all true believers.—The members of OUR SOCIETY at this day, in the third ſtage of maſonry, confeſs themſelves to be CHRISTIANS—‘the veil of the temple is rent—the builder is ſmitten—and we are raiſed from the tomb of tranſgreſſion.’

I humbly preſume, it is not to be un⯑derſtood, that the name of MASON, in this ſociety, denotes that the origin or riſe of ſuch ſociety was ſolely from buil⯑ders, architects, or mechanics:—at the times in which MOSES ordained the ſet⯑ting up of the ſanctuary,^* and when [19] SOLOMON was about to build the TEMPLE at Jeruſalem, they ſelected from out the people, thoſe men who were enlightened with the true faith, and be⯑ing full of wiſdom and religious fervor, were found proper to conduct theſe [20] works of piety.—It was on thoſe occa⯑ſions that our predeceſſors appeared to the world as architects, and were formed into a body, under ſalutary rules, for the government of thoſe who were employed in theſe great works: ſince which period builders have adopted the name of ma⯑ſons, as an honourary diſtinction and title to their profeſſion.—I am induced to be⯑lieve the name of MASON has its deri⯑vation from a language, in which it im⯑plies ſome ſtrong indication, or diſtinction, of the nature of the ſociety; and that it has not its relation to architects.—The French word MASON ſignifies a Family or particular race of people:—it ſeems as if the name was compounded of [...], QUERO SALVUM; and the title of MASONRY no more than a corruption of [...], SUM IN MEDIO COELI, or [...], SIGNA COELESTIA. Job xxxviii. 32. — which conjecture is ſtrengthened by our ſymbols.^*

[21]I am inclined to determine, that the appellation of MASON implies a member of a RELIGIOUS SECT, and a profeſſed devotee of the Deity, ‘WHO IS SEATED IN THE CENTRE OF HEAVEN.’

To prove theſe ſeveral propoſitions in MASONRY to be true, and to demon⯑ſtrate to MASONS the importance of their order, ſhall be the ſubject of the following lectures.

The principles of MORALITY are rigorouſly enjoined us; — CHARITY [22] AND BROTHERLY LOVE are our in⯑indiſpenſable duty: — How they are pre⯑ſcribed to us, and their practice enforced, will alſo be treated of in the following pages.

My original deſign in theſe lectures, was not only to explain to my brethren the nature of their profeſſion, but alſo to teſtify to the world, that our MYSTE⯑RIES are important; and to take away the reproach which hath fallen upon this ſociety, by the vices, ignorance, or irre⯑gularities of ſome profligate men, who have been found among MASONS. — Should the errors of a few, ſtain and render ignominious a whole ſociety, or bring infamy and contempt on a body of men; there is no aſſociation on earth, either civil or religious, which might not be affected.

LECTURE II. On the Rites, Ceremonies, and Inſtitu⯑tions of the Antients.

THERE is no doubt that our cere⯑monies and myſteries were derived from the rites, ceremonies, and inſtitu⯑tions of the antients, and ſome of them from the remoteſt ages. Our morality is deduced from the maxims of the Grecian philoſophers, and perfected by the chriſ⯑tian revelation.

The inſtitutors of this ſociety had their eyes on the progreſſion of religion, and they ſymbolized it, as well in the firſt ſtage, as in the advancement of ma⯑ſons.—The knowledge of the God of [24] Nature forms the firſt eſtate of our pro⯑feſſion; the worſhip of the Deity under the jewiſh law, is deſcribed in the ſe⯑cond ſtage of maſonry; and the chriſtian diſpenſation is diſtinguiſhed in the laſt and higheſt order.

It is extremely difficult, with any de⯑gree of certainty, to trace the exact origin of our ſymbols, or from whence our ce⯑remonies or myſteries were particularly derived.—I ſhall point out ſome antient inſtitutions from whence they may have been deduced.

The ASSIDEANS (a ſect among the Jews, divided into [...] the merci⯑ful, and [...] the juſt) the fathers and predeceſſors of the PHARISEES and ESSENES:—they preferred their tradi⯑tions before the written word, and ſet up for a ſanctity and purity that exceeded the law: they at laſt fell into the error of the Sadduces, in denying the reſur⯑rection, and the faith of rewards and pu⯑niſhments after this life.

[25]The ESSENES^* were of very remote antiquity, and it hath been argued by divines, that they were as antient as the [26] departure of the ISRAELITES out of EGYPT. They might take their riſe, from that diſperſion of their nation, which [27] happened after their being carried captive into Babylon. The principal character of this ſect was, that they choſe retire⯑ment, [28] were ſober, were induſtrious; had all things in common; paid the higheſt regard to the moral precepts of the law, but neglected the ceremonial, any further [29] than what regarded bodily cleanlineſs, the obſervation of the ſabbath, and ma⯑king an annual preſent to THE TEMPLE AT JERUSALEM. They never aſſo⯑ciated with women, nor admitted them into their retreats. By the moſt SACRED OATHS, though they were in general averſe to ſwearing, or to requiring an oath, they bound all whom they INI⯑TIATED among them, to the obſervance of piety, juſtice, fidelity, and modeſty; to conceal the ſecrets of the fraternity, preſerve the books of their inſtructors, and with great care commemorate the names of the angels. They held, that GOD was ſurrounded by ſpiritual beings, who were MEDIATORS with him, and and therefore to be reverenced. Second, that the ſoul is defiled by the body, and that all bodily pleaſures hurt the ſoul, which they believed to be immortal, though they denied the reſurrection of the body, as it would return the ſoul to ſin. Third, that there was a great MYSTERY in numbers, particularly in the number SEVEN; they therefore at⯑tributed a natural holineſs to the ſeventh or SABBATH DAY, which they ob⯑ſerved [30] more ſtrictly than the other Jews. They ſpent their time moſtly in contem⯑plation, and abſtained from every gratifi⯑cation of the ſenſes. The ESSENES in⯑troduced their maxims into the CHRIS⯑TIAN CHURCH; and it is alledged by the learned, that St PAUL, in his epiſtles to the Epheſians and Coloſſians, particu⯑larly cenſures the tenets of this ſect.

The ESSENES were denied acceſs to the TEMPLE.

The PRACTICKS and THEORICKS both agreed in their aphoriſms or ordi⯑nances; [31] but in certain circumſtances they differed.

1. The PRACTICKS dwelt in the cities; the THEORICKS ſhunned the cities, and dwelt in gardens and ſolitary villages.

2. The PRACTICKS ſpent the day in manuel crafts, keeping of ſheep, looking to bees, tilling of ground, &c. they were artificers. The THEORICKS ſpent the day in meditation and prayer; whence they were, from a kind of excellency, by Philo, termed ſupplicants.

3. The PRACTICKS had every day their dinner and ſupper allowed them; the THEORICKS only their ſupper.

The PRACTICKS had for their com⯑mons, every one his diſh of water-gruel and bread; the THEORICKS only bread and ſalt: if any were of a more delicate palate than other, to him it was permitted to eat hyſſop; their drink for both was common water.

[32]Some are of opinion that theſe THEO⯑RICKS were CHRISTIAN MONKS; but the contrary appeareth for theſe reaſons.

1. In the whole book of Philo, con⯑cerning the Theoricks, there is no men⯑tion either of Chriſt or Chriſtians, of the Evangeliſts or Apoſtles.

2. The THEORICKS, in that book of Philo's, are not any new ſect of late be⯑ginning, as the chriſtians at that time were, as is clearly evinced by Philo's own words, in calling the doctrine of the ESSENES [...], a philoſophy derived unto them by tradition from their forefathers.

In Grecian antiquity, we find a feſtival celebrated in honour of CAERES,^* at [33] Eleuſis, a town of Attica, where the Athenians, with great pomp and many ceremonies, attended the myſtic rites.— Hiſtorians tell us, that theſe rites were a MYSTICAL repreſentation of what the mythologiſts taught of that goddeſs; and were of ſo ſacred a nature, that no leſs than death was the penalty of diſcovery.

[34]There was another great feſtival cele⯑brated by the Greeks at PLATAEA, in honour of JUPITER ELEUTHERIUS; [35] the aſſembly was compoſed of delegates from almoſt all the cities of GREECE; and the rites which were inſtituted in honour of JUPITER, as the guardian of [36] LIBERTY, were performed with the ut⯑moſt magnificence and ſolemn pomp.

In BALSARA, and along the banks of JORDAN, a ſect of chriſtians are known, who call themſelves CHRIS⯑TIANS OF ST. JOHN; but as they pro⯑feſs no knowledge of the union of the third perſon in the TRINITY, I am in⯑duced to believe no part of our profeſſion was derived from them. Their ceremo⯑nies and myſteries are founded on tradi⯑tions, and they permit no canonical book to be received amongſt them.

In the inſtitution of the orders of KNIGHTHOOD, the eyes of the foun⯑ders were fixed on various religious ce⯑remonies, being the general mode of antient times—Knights of the Bath had their hair cut and beards ſhaven, were ſhut up in the chapel alone all the night preceding their initiation, there to ſpend the ſolemn hours in faſting, meditation, and prayer: they offered their ſword at the altar, as devotees to the will of hea⯑ven, and aſſumed a motto expreſſive of [37] their vow, "Tres in Uno;" meaning the unity of the three theological virtues.— Various orders of Knights wear a croſs on their cloaks: the order of Chriſt, in Livonia, inſtituted in 1205, wore this enſign, and were denominated brothers of the ſword.—The order of the Holy Ghoſt wear a golden croſs.

An antient writing which is preſerved amongſt maſons with great reſpect, re⯑quires my attention in this place, as it diſcovers to us what the antient maſons regarded as the foundation of our pro⯑feſſion [See the Appendix].

This writing is ſaid to have come from the hand of King Henry the Sixth, who began his reign in 1422: it is in the form of an inquiſition for the diſcovery of the nature of maſonry.

From this antient record we are told, ‘that the myſtery of maſonry is a knowledge of nature and its opera⯑tions.’ [Appendix].

[38]"That this ſcience aroſe in the Eaſt."^* —From the Eaſt, it is well known, learn⯑ing firſt extended itſelf into the weſtern world, and advanced into Europe.—The Eaſt was an expreſſion uſed by the an⯑tients to imply Chriſt:—in this ſenſe we find [...] uſed in the prophets.

‘That the Phoenicians firſt introduced this ſcience.’ ^† [Appendix].

[39] ‘That Pythagoras journey'd into Egypt and Syria, and brought with him theſe myſteries into Greece.’ [Appendix].

It is known to all the learned that Pythagoras travelled into Egypt, and was initiated there into ſeveral different [40] orders of prieſts, who in thoſe days kept all their learning ſecret from the vulgar. —He made every geometrical theorem a ſecret, and admitted only ſuch to the knowledge of them, as had firſt under⯑gone a five-years ſilence.—He is ſuppoſed to be the inventor of the 47th propoſition of Euclid,^* for which, in the joy of his heart, it is ſaid he ſacrificed an hecatomb. —He knew the true ſyſtem of the world, revived by Copernicus.

[41]The record [appendix] alſo ſays, that PYTHAGORAS framed a great Lodge at Crotona, in Greecia Magna, and made [42] many MASONS; ſome of whom jour⯑ney'd to France, and there made MA⯑SONS; from whence, in proceſs of time, the art paſſed into England.—From whence it is to be underſtood, that the pupils of this philoſopher, who had been initiated by him in the Crotonian ſchool in the ſciences and the ſtudy of nature, which he had acquired in his travels, diſperſed themſelves, and taught the doc⯑trines of their preceptor.^*

The ſame record [appendix] ſays, that MASONS teach mankind the arts of agriculture, architecture, aſtronomy, geo⯑metry, numbers, muſic, poeſy, chymiſtry, government, and religion.

I will next obſerve how far this part of of the record correſpondends with what PYTHAGORAS taught.

[43]The Pythagoric tetracties, were a point, a line, a ſurface, and a ſolid.—His philo⯑ſophical ſyſtem is that, in which the SUN is ſuppoſed to reſt in the center of our ſyſtem of planets, and in which the earth is carried round him annually, being the ſame with the Copernican.

It ſeems as if this ſyſtem was pro⯑feſſed by MASONS, in contradiſtinction to thoſe who held the Moſaic ſyſtem.

Among the Jews were a ſet of men who were called MASORITES: in Godwyn's Moſes and Aaron this account is given of them, ‘that their name was derived from [...] maſar, ſignify⯑ing tradere, to deliver, and maſor, a tradition, delivered from hand to hand to poſterity without writing, as the Pythagorians and Druids were wont to do.’

PYTHAGORAS lived at Samos, in the reign of Tarquin, the laſt king of the Romans, in the year of Rome two hundred and twenty, or according to [44] Livy, in the reign of Servius Tullius, in the year of the world three thouſand four hundred and ſeventy-two.—From his extraordinary deſire of knowledge, he travelled, in order to enrich his mind with the learning of the ſeveral countries through which he paſſed.—He was the firſt that took the name of philoſopher, that is, a lover of wiſdom; which im⯑plied, that he did not aſcribe the poſ⯑ſeſſion of WISDOM to himſelf, but only the deſire of poſſeſſing it.^* —His maxims [45] of morality were admirable, for he was for having the ſtudy of philoſophy ſolely tend to elevate man to a reſemblance of [46] the Deity.—He believed that God is a ſoul diffuſed through all nature, and that from him human ſouls are derived: that [47] they are immortal, and that men need only take pains, to purge themſelves of their vices, in order to be united to the [48] Deity.—He made unity the principle of all things, and believed that between God and man there are various orders [49] of ſpiritual beings, who are the miniſters of the ſupreme will.—He condemned all images of the Deity, and would have him worſhipped with as few ceremonies as poſſible—His diſciples brought all their goods into a common ſtock—contemned the pleaſures of ſenſe—abſtained from ſwearing—eat nothing that had life— and believed in the doctrine of a me⯑tempſychoſis or tranſmigration of ſouls.

Some eminent writers deny that Py⯑thagoras taught that ſouls paſſed into [50] brute animals. Reuchlin, in particular, denies this doctrine, and maintains that the metempſychoſis of Pythagoras im⯑plied nothing more than a ſimilitude of manners and deſires, formerly exiſting in ſome perſon deceaſed, and now re⯑viving in another alive.

PYTHAGORAS is ſaid to have bor⯑rowed the notion of metempſychoſis from the Egyptians; others ſay from the an⯑tient Brachmans.

LECTURE III. On the Rites, Ceremonies, and Inſtitu⯑tions of the Antients.

THE diſciples of PYTHAGORAS were divided into two claſſes; the firſt were SIMPLE HEARERS, and the LAST ſuch as were allowed to propoſe their difficulties, and learn the reaſons of all that was taught.—The figurative manner in which he gave his inſtructions, was borrowed from the Hebrews, Egyp⯑tians, and other orientals.

If we examine how MORALITY or moral philoſophy is defined, we ſhall find that it is a conformity to thoſe un⯑alterable obligations, which reſult from [52] the nature of our exiſtence and the ne⯑ceſſary relations of life; whether to God as our creator, or to man as our fellow-creature;—or it is the doctrine of virtue, in order to attain the greateſt happineſs.

PYTHAGORAS ſhewed the way to SOCRATES, though his examples were very imperfect, as he deduced his rules of morality from obſervations of nature; a degree of knowledge which he had ac⯑quired in his communion with the prieſts of Egypt.—The chief aim of Pythagoras's moral doctrine, was to purge the mind from the impurities of the body, and from the clouds of the imagination.—His morality ſeems to have had more purity and piety in it than the other ſyſtems, but leſs exactneſs; his maxims being only a bare explication of divine worſhip, of natural honeſty, of modeſty, integrity, public-ſpiritedneſs, and other common offices of life.

SOCRATES improved the leſſons of PYTHAGORAS, and reduced his maxims into ſixed principles.

[53]PLATO refined the doctrine of both theſe philoſophers, and carried each virtue to its utmoſt height and accompliſhment; mixing his ideas of the univerſal prin⯑ciple of philoſophy through the whole deſign.

The antient maſonic record [appendix] alſo ſays, that maſons know the way of gaining an underſtanding of ABRAC.— On this word, all commentators (which I have yet read) on the ſubject of MA⯑SONRY, have confeſſed themſelves at a loſs.

ABRAC, or ABRACAR, was a name which BASILIDES, a religious of the ſecond century, gave to GOD, who he ſaid was the author of three hundred and ſixty-five.

The author of this ſuperſtition, is ſaid to have lived in the time of Adrian, and that it had its name after ABRASAN or ABRAXAS, the denomination which Ba⯑ſilides gave to the Deity.—He called him the SUPREME GOD, and aſcribed to [54] him ſeven ſubordinate powers or angels, who preſided over the heavens: — and alſo according to the number of the days in the year, he held that three hundred and ſixty-five virtues, powers, or intel⯑ligences, exiſted as the emanations of God: the value, or numerical diſtinc⯑tions, of the letters in the word, accord⯑ing to the antient Greek numerals, made 365 — Α1 Β3 Ρ100 Α1 Χ60 Α1 Σ200.

Amongſt antiquaries, ABRAXAS is an antique gem or ſtone, with the word abraxas engraven on it.—There are a great many kinds of them, of various figures and ſizes, moſtly as old as the third century.—Perſons profeſſing the re⯑ligious principles of Baſilides, wore this gem with great veneration, as an amulet; from whoſe virtues, and the protection of the Deity, to whom it was conſe⯑crated, and with whoſe name it was in⯑ſcribed, the wearer derived health, pro⯑ſperity, and ſafety.

The annexed plate is from a drawing taken in the Britiſh Muſeum, of a gem [55] depoſited there; is near twice the ſize of the original, which is engraved on a beril ſtone, of the form of an egg. The head is in camio, the reverſe in taglio. The head is ſuppoſed to repreſent the image of the Creator, under the denomination of Jupiter Ammon: ^*—the ſun and moon [56] on the reverſe, the OSIRIS AND ISIS of the Egyptians; and were uſed hierogra⯑phically to repreſent the omnipotence, omnipreſence, and eternity of God — [57] The ſtar ^* ſeems to be uſed as a point only, but is an emblem of PRUDENCE, the third emanation of the Baſilidian di⯑vine [58] perſon.—The ſcorpion, ^* in hiero⯑glyphics, repreſented malice and wicked ſubtlety, and the ſerpent ^† an heretic;— [59] the implication whereof ſeems to be, that hereſy, the ſubtleties and vices of infi⯑dels, and the devotees of ſatan, were ſubdued by the knowledge of the true God;—the deſcription I own myſelf at a loſs how to decipher; the characters are imperfect, or ill copied.^†

[60]The MOON, with divines, is an hieroglyphic of the CHRISTIAN CHURCH, who compared I. C. to the SUN, and the CHURCH to the MOON, as receiving all its beauty and ſplendour from him.

In church hiſtory, ABRAX is noted as a myſtical term, expreſſing the ſu⯑preme God; under whom the Baſilidians ſuppoſed three hundred and ſixty-five dependant Deities:—it was the principle of the gnoſtic hierarchy; whence ſprang their multitudes of thaeons.—From A⯑BRAXAS proceeded their PRIMOGAE⯑NIAL [61] MIND;— from the primogaenial mind, the LOGOS or word;—from the logos, the PHRONAESIS or prudence;— from phronaeſis, SOPHIA and DYNA⯑MIS, or wiſdom and ſtrength; —from theſe two proceeded PRINCIPALITIES, POWERS, AND ANGELS; and from theſe other angels, of the number of three hundred and ſixty-five, who were ſuppoſed to have the government of ſo many celeſtial orbs committed to their care.—The GNOSTICS ^* were a ſect of [62] chriſtians having particular tenets of faith, —they aſſumed their name to expreſs that new knowledge and extraordinary light to which they made pretenſions; the word gnoſtic implying an enlightened perſon.

[63]The gnoſtic hierarchy here pointed out, repreſents to us the degrees of ethe⯑rial perſons or emanations of the Deity. —This leads me to conſider the hierarchy of the chriſtian church in its greateſt an⯑tiquity, which in the moſt remote times, as a ſociety, conſiſted of ſeveral orders of men, (viz.) RULERS, BELIEVERS, and CATECHUMENS: the rulers were bi⯑ſhops, prieſts, and deacons; the believers [64] were perfect chriſtians, and the catechu⯑mens imperfect.

Catechumens were candidates for bap⯑tiſm.—They were admitted to the ſtate of catechumen by the impoſition of hands, and the ſign of the croſs.—Their intro⯑duction to baptiſm was thus ſingular:— Some days before their admiſſion, they went veiled; and it was cuſtomary to touch their ears, ſaying, BE OPENED; and alſo to anoint their eyes with clay: both ceremonies being in imitation of our Saviour's practice, and intended to ſha⯑dow out to the candidates their igno⯑rance and blindneſs before their initiation. They continued in the ſtate of catechu⯑men, until they proved their proficiency in the catechiſtic exerciſes, when they were advanced to the ſecond ſtate, as believers.

As the DRUIDS ^* were a ſet of re⯑ligious peculiar to GAUL AND BRI⯑TAIN, [65] it may not be improper to caſt our eyes on the ceremonies they uſed: their antiquity and peculiar ſtation, ren⯑der it probable ſome of their rites and [66] inſtitutions might be retained, in forming the ceremonies of our ſociety.—In ſo mo⯑dern an aera as one thouſand one hundred and forty, they were reduced to a re⯑gular [67] body of religious, in France, and built a college in the city of Orleans.— They were heretofore one of the two [68] eſtates of France, to whom were com⯑mitted the care of providing ſacrifices, of preſcribing laws for worſhip, and deciding [69] controverſies concerning rights and pro⯑perties.

In the greateſt antiquity in antient Gaul and Britain, they were elected out of the beſt families, and were held both from the honours of their birth and office in the greateſt veneration. Their ſtudy was aſtrology, geometry, natural hiſtory, politics, and geography: they had the ad⯑miniſtration of all ſacred things, were the interpreters of religion, and the judges of all matters indifferently.—They had a chief or arch-druid in every country.— They had the tutorage of youth, and taught them many verſes, which they cauſed them to learn by heart, without the aſſiſtance of writing; in which man⯑ner they inſtructed them in the myſteries of their religion, the ſciences, and poli⯑tics.—At the concluſion of each year they held a general feſtival and aſſembly, in which they paid their adoration, and offered gifts to the GOD OF NATURE, bringing with them miſleto and branches of oaks; in myſtic verſes ſupplicating for approaching ſpring, and the renewing [70] year.— At their ſacrifices,^* and in their religious offices, they wore white ap⯑parel; and the victims were two white [71] bulls.—They opened a ſeſſions once a year, in a certain conſecrated place, in which all cauſes were tried and de⯑termined. —They worſhipped one ſu⯑preme God, immenſe and infinite; but would not confine their worſhip to temples built with human hands; pro⯑feſſing the univerſe was the temple of the Deity; eſteeming any other incon⯑ſiſtent with his attributes.—Their whole [72] law and religion were taught in verſe.— Some Druids ſpent twenty years in learn⯑ing to repeat thoſe ſacred and ſcientific diſtichs, which it was forbidden to com⯑mit to writing; by which means they were withheld from the vulgar. Such was the averſion and enmity entertained by the Romans againſt the Druids, that (as Suctonius ſays) their rites were pro⯑hibited by Auguſtus, and totally abo⯑liſhed by Claudius Caeſar.

Many probable conjectures have been made, that the Phoenicians ^* viſited this [73] land in very early ages.—It has been at⯑tempted to be proved, from the ſimilarity of the habit worn, and ſtaff carried, by the weſtern Britons.—This ſtaff was uſed by the Druids, and has the name of Diogenes' ſtaff. In a deſcription given by Mr Selden, of ſome ſtatues of Druids which were dug up at Wichtelberg, in Germany, it is particularly mentioned.— [74] The Phoenicians moſt probably intro⯑duced to thoſe teachers, the laws and cuſtoms known amongſt the antient He⯑brews, and ſpecified in the Levitical in⯑ſtitutions.—The altars or temples of the Druids, and alſo their obeliſks, or monu⯑ments of memorable events, of which many remains are to be ſeen at this day, bear the greateſt ſimilarity to thoſe men⯑tioned in the Old Teſtament: Gen. xxviii. 16. ‘And Jacob awaked out of his ſleep, [75] and ſaid, Surely the Lord is in this place, and I knew it not.—Ver. 17.’ ‘And he was afraid, and ſaid, How dreadful is this place! this is none other but the houſe of God, and this is the gate of heaven.—Ver. 18.’ ‘And Jacob roſe up early in the morning, and took the ſtone that he had put for his pillow, and ſet it up for a pillar, and poured oil upon the top of it.—Ver. 22.’ ‘And this ſtone, which I have ſet up for a pillar, ſhall be God's houſe.—Exodus xx. 25.’ ‘And if thou wilt make me an altar of ſtone, thou ſhalt not build it of hewn ſtone; for if thou lift up thy tool upon it, thou haſt pol⯑luted it.—Exodus xxiv. 4.’ ‘And Mo⯑ſes wrote all the words of the Lord, and roſe up early in the morning, and builded an altar under the hill, and twelve pillars according to the twelve tribes of Iſrael.—Ver. 5.’ ‘And he ſent young men of the children of Iſ⯑rael, which offered burnt-offerings, and ſacrificed peace-offerings of oxen unto the Lord.—Deuteronomy xxvii. 2.’ ‘And it ſhall be on the day when ye [76] ſhall paſs over Jordan unto the Land which the Lord thy God giveth thee, that thou ſhalt ſet thee up great ſtones.—Ver. 4.’ ‘Therefore it ſhall be when ye be gone over Jordan, that ye ſhall ſet up theſe ſtones, which I command you this day in Mount Ebal.—Ver. 5.’ ‘And there thou ſhalt build an altar unto the Lord thy God, an altar of ſtones: thou ſhalt not lift up any iron tool upon them.—Ver. 6.’ ‘Thou ſhalt build the altar of the Lord thy God of whole ſtones, and thou ſhalt offer burnt-offer⯑ings thereon unto the Lord thy God.’— It was uſual to give thoſe places the name of the houſe of the Lord, 1 Chro. xxii. 1. ‘This is the houſe of the Lord God, and this is the altar of the burnt-offering for Iſrael.’—This is ſaid of the altar erected by David, where afterwards the brazen altar ſtood in Solomon's temple.

The oak ^* was held ſacred by the Druids, under whoſe branches they aſ⯑ſembled [77] and held their ſolemn rites.— The oak and groves of oak were alſo held in great veneration by the Hebrews and other antient nations, as appears [78] by Deuteronomy xii. 2, 3.—Judges vi. 19. —1 Kings xviii. 19.—2 Kings xxi. 37.— 2 Chron. xv. 16, 17.—Deuteron. vii. 5. and xvi. 21.—Exod. xxxiv. 13.—Judges iii. 7.^* Iſaiah i. 29. ‘They ſhall be aſhamed of [79] the oaks which they have deſired.’— The French Magi held the [...] or oak in great veneration: ^* — the Celtae revered the oak as a type or emblem of Jupiter.^†

I have been thus particular on this ſub⯑ject, as it encourages a conjecture, that the Druids gained their principles and maxims from the Phoenicians, as appears from thoſe capital ſimilarities before re⯑marked: ^‡ and thence it may be con⯑ceived, [80] they alſo received from them the doctrines of Moſes; and the original prin⯑ciples of wiſdom and truth, as delivered down from the earlieſt ages.

The oak hierogliphically repreſents ſtrength, virtue, and conſtancy, and ſome⯑times longevity:—under theſe ſymbolic characters, it might be revered by the Druids: and the miſletoe, which they held in the utmoſt veneration, has excel⯑lent medicinal qualities, which in thoſe days of ignorance, might form the chief [81] of their materia medica; being a remedy for epilepſies and all nervous diſorders, to which the Britons in thoſe ages might be peculiarly ſubject, from the woodineſs of the country, the noxious reſpiration proceeding from large foreſts, the moi⯑ſture of the air from extenſive unculti⯑vated lands, and the maritime ſituation of this country.

From all theſe religious inſtitutions, rites, cuſtoms, and ceremonies, which bear in many degrees a ſtriking ſimilarity to thoſe of this ſociety, we may naturally conjecture, that the founders of our pre⯑ſent maxims, had in view the moſt an⯑tient race of chriſtians, as well as the firſt profeſſors of the worſhip of the God of Nature. Our antient record, which I have mentioned, brings us poſitive evi⯑dence of the Pythagorian doctrine, and Baſilidian principles, making the founda⯑tion of our religious and moral rules.— The following lectures will elucidate theſe aſſertions, and will enable us, I hope, with no ſmall degree of certainty, to prove our original principles.

LECTURE IV. The Nature of the Lodge.

I Now take upon me to prove my firſt propoſition, and to ſhew that the firſt ſtate of a MASON is repreſentative of the firſt ſtage of the worſhip of the true God.

The LODGE, when revealed to an entering maſon, diſcovers to him A RE⯑PRESENTATION OF THE WORLD;^* [83] in which, from the wonders of nature, we are led to contemplate her great ori⯑ginal, and worſhip him for his mighty works; and we are thereby alſo moved, [84] to exerciſe thoſe moral and ſocial virtues, which become mankind, as the ſervants of the great architect of the world; in whoſe image we were formed in the be⯑ginning.

[85]The CREATOR, deſigning to bleſs man's eſtate on earth, hath opened the hand of his divine benevolence with good gifts;— he hath ſpread over the world [86] the illumined canopy of heaven;—the covering of the tabernacle, and the veil of the temple at Jeruſalem, were repre⯑ſentations of the celeſtial hemiſphere, and were "of blue, of crimſon, and purple;" and ſuch is the covering of the lodge.^* — As an emblem of God's power, his goodneſs, omnipreſence, and eternity, the lodge is adorned with the image of [87] the SUN;^* which he ordained to ariſe from the Eaſt, and open the day; thereby calling forth the people of the earth to [88] their worſhip, and exerciſe in the walks of virtue.

The great author of all hath given the MOON to govern the night; a fit ſeaſon for ſolemn meditation.— When the la⯑bours of the day are ended, and man's mind is abſtracted from the cares of life, then it is for our ſouls recreation to walk forth, with contemplative mind, to read the great works of the Almighty in the ſtarry firmament, and in the innu⯑merable worlds which are governed by his will; and thence to meditate on his omnipotence.^*—Our thoughts returning [89] from this glorious ſcene towards our⯑ſelves, we diſcern the diminutiveneſs of man, and by a natural inference, confeſs the benevolence of that God, who re⯑gardeth us (ſuch minute atoms) in the midſt of his mighty works; whoſe UNI⯑VERSAL LOVE is thus divinely ex⯑preſſed, ‘that not a ſparrow ſhall fall without your father; but the very hairs of your head are all numbered.’

When the world was under the hands of her great architect, ſhe remained dark and without form; but the divine fiat was no ſooner pronounced, than behold there was light^*—creation was delivered [90] from darkneſs, and the ſun ſhot forth in⯑ſtantaneous rays over the face of the earth.—He gave that great conſtellation to the eſpouſal of nature, and vegetation ſprang from the embrace; the moon yielded her influence to the waters, and attraction begat the tides.

[91]Remembering the wonders in the be⯑ginning, we claiming the auſpicious coun⯑tenance of heaven on our virtuous deeds, aſſume the figures of the SUN and MOON, as emblematical of the great LIGHT OF TRUTH diſcoverd to the firſt men; and thereby implying, that as true maſons, we ſtand redeemed from darkneſs, and are become the ſons of LIGHT: acknowledging in our profeſ⯑ſion, our adoration of him, who gave LIGHT unto his works. Let us then by our practice and conduct in life ſhew, that we carry our emblems worthily; and as the children of LIGHT, that we have turned our backs on works of DARKNESS, OBSCENITY and DRUN⯑KENNESS, HATRED and MALICE, SATAN and his DOMINIONS; prefer⯑ring CHARITY, BENEVOLENCE, JUS⯑TICE, TEMPERANCE, CHASTITY, and BROTHERLY LOVE, as the ac⯑ceptable ſervice on which the GREAT MASTER OF ALL, from his beatitude, looks down with approbation.

[92]The ſame divine hand, pouring forth bounteous gifts, which hath bleſſed us with the ſight of his glorious works in the heavens, hath alſo ſpread the earth with a beauteous carpet: he hath wrought it in various colours; fruits and flowers, paſtures and meads, golden furrows of corn, and ſhady dells, mountains ſkirted by nodding foreſts, and valleys flowing with milk and honey:—he hath wrought it "as it were in moſaic work," giving a pleaſing variety to the eye of man:— he hath poured upon us his gifts, in abundance; not only the neceſſaries of life, but alſo ‘wine to gladden the heart of man, and oil to give him a chearful countenance:’ and that he might ſtill add beauty to the ſcene of life wherein he hath placed us, his highly-favoured creatures, he hath ſkirted and bordered the earth with the ocean; — for the wiſe Creator having made man in his own image, not meaning in the likeneſs of his perſon, but ſpiritually, by breathing into his noſtrils the breath of life, and inſpi⯑ring him with that reſemblance of the di⯑vinity, [93] AN INTELLECTUAL SPIRIT. He ſkirted the land with the ocean, not only for that ſalubrity which ſhould be derived from its agitation, but alſo that to the genius of man, a communication ſhould be opened to all the quarters of the earth; and that by mutual inter⯑courſe, men might unite in mutual good works, and all become as members of one ſociety. Theſe ſubjects are repre⯑ſented in the flooring of the lodge.

The univerſe is the TEMPLE of the Deity whom we ſerve:—WISDOM, STRENGTH, and BEAUTY are about his throne, as the pillars of his works; for his wiſdom is infinite, his ſtrength is in omnipotence, and beauty ſtands forth through all his creation in ſymmetry and order: — he hath ſtretched forth the hea⯑vens as a canopy, and the earth he hath planted as his footſtool:—he crowns his temples with the ſtars, as with a diadem, and in his hand he extendeth the power and the glory:—the SUN and MOON are meſſengers of his will, and all his law is CONCORD.— The pillars ſupporting [94] the lodge are repreſentative of theſe di⯑vine powers.

A LODGE, where perfect maſons are aſſembled, repreſents theſe works of the Deity.

We place the ſpiritual lodge in the vale of JEHOSOPHAT, implying thereby, that the principles of maſonry are derived from the knowledge of God, and are eſtabliſhed in the JUDGMENT OF THE LORD; the literal tranſlation of the word JEHOSOPHAT, from the Hebrew tongue, being no other than thoſe expreſs words.—The higheſt hills ^* and loweſt [95] vallies were from the earlieſt times eſ⯑teemed ſacred, and it was ſuppoſed the ſpirit of God was peculiarly diffuſive in thoſe places; —‘Ezekiel xliii. 12. Upon the top of the mountain, the whole li⯑mit thereof round about ſhall be moſt holy.’—It is ſaid in the Old Teſtament, that the ſpirit of God buried Moſes in a valley in the land of Moab; implying that from divine influence he was in⯑terred in ſuch hallowed retirement.—On Elijah's tranſlation, the ſons of the pro⯑phets ſaid to Eliſha, ‘behold now there be with thy ſervants fifty ſtrong men; let them go, we pray thee, and ſeek thy maſter, leaſt peradventure the ſpirit of the Lord hath taken him up, and caſt him upon ſome mountain, or into [96] ſome valley’ Hence was derived the "veneration paid to ſuch places in the earlieſt ages, and hence the ſacred groves of the Eaſterns and Druids.—They choſe thoſe ſituations for their public worſhip, conceiving that the preſence of the Deity would hallow them: they ſet up their altars there, and ſhadowed them with groves, that there, as it was with Adam, they might ‘hear the voice of the Lord God walking in the garden.’

In the corruption and ignorance of after ages, theſe hallowed places were pol⯑luted with idolatry^*;—the unenlightened mind miſtook the type for the origi⯑nal, and could not diſcern the light from darkneſs; — the ſacred groves and hills [97] became objects of enthuſiaſtic bigotry and ſuperſtition;—the devotees bowed down to the oaken log, and the graven image of the ſun, as being divine.—Some preſerved themſelves from the corruptions of the times, and we find thoſe ſages and ſelect men, to whom were committed, and who retained, the light of underſtanding and truth, unpolluted with the ſins of the world, under the denomination of magi among the Perſians; wiſemen, ſouth⯑ſayers, and aſtrologers among the Cal⯑deans; philoſophers among the Greeks and Romans; bramins among the In⯑dians; druids and bards among the Bri⯑tons; and with the choſen people of God SOLOMON ſhone forth in the fulneſs of human wiſdom.

The MASTER of each lodge ſhould found his government in CONCORD AND UNIVERSAL LOVE; for as the Great Architect moves the ſyſtems with his finger, and touches the ſpheres with harmony, ſo that the morning ſtars to⯑gether ſing the ſongs of gratitude, and the floods clap their hands, amidſt the invariable beauties of ORDER; ſo ſhould [98] we, rejoicing, be of one accord, and of one law; in unanimity, in charity, and in affection; moving by one unchanging ſyſtem, and actuated by one principle, in rectitude of manners.

A MASON, ſitting the member of a lodge, claiming theſe emblems, as the teſtimonies of his order, ought at that inſtant to transfer his thoughts to the auguſt ſcene which is there initiated; and remember that he then appears profeſſing himſelf A MEMBER OF THE GREAT TEMPLE OF THE UNIVERSE, to obey the laws of the MIGHTY MAS⯑TER OF ALL, in whoſe preſence he ſeeks to be approved.

The antient record which I have before quoted, expreſſes that the firſt maſons received their KNOWLEDGE from God; by which means they are endowed with the due underſtanding of what is pleaſing to him, and the only true method of pro⯑pagating their doctrines.

The few who remained uncorrupted with the ſins of nations, and who ſerved [99] the ONLY AND TRUE GOD, deſpiſed the fables and follies of idolaters: others who were emerging from the ignorance and blindneſs in which they had been overwhelmed, contemplated on the won⯑ders diſplayed in the face of nature, and traced the Divinity through the walks of his power, and his mighty deeds.—CON⯑TEMPLATION at firſt went forth ad⯑miring, but yet without comprehenſion from whence all things had their ex⯑iſtence: Contemplation returned, glow⯑ing with conviction, that one great ORI⯑GINAL, of infinite power, of infinite intelligence, and of benevolence without bounds, was the maſter of all.—They be⯑held him in his works, they read his Ma⯑jeſty in the heavens, and diſcovered his miracles in the deep: every plant that painted the face of nature, and every thing having the breath of life, deſcribed his preſence and his power.—Such men were afterwards made known to the en⯑lightened, and were united with them in the perfection of TRUTH^*.

[100]As the ſervants of ONE GOD, our predeceſſors profeſſed the temple, wherein the Deity approved to be ſerved, was not of the work of men's hands.— In this the Druids copied after them:—the univerſe they confeſſed was filled with his pre⯑ſence, and he was not hidden from the moſt diſtant quarters of creation: they looked upwards to the heavens as his throne, and whereſoever under the ſun they worſhipped, they regarded them⯑ſelves as being in the dwelling-place of the Divinity, from whoſe eye nothing was concealed.—The antients not only refrained from building temples, but held it utterly unlawful ſo to do; becauſe they thought no temple ſpacious enough for the SUN, the great ſymbol of the Deity. "Mundus univerſus eſt templum ſolis" was their maxim; they thought it pro⯑fane [101] to ſet limits to the infinity of the Deity; — when, in later ages, they built temples, they left them open to the hea⯑vens, and unroofed.

The TRUE BELIEVERS, in order to withdraw and diſtinguiſh themſelves from the reſt of mankind, eſpecially the idola⯑ters with whom they were ſurrounded, adopted emblems and myſtic devices, to⯑gether with certain diſtinguiſhing princi⯑ples, whereby they ſhould be known to each other, and alſo certify that they were ſervants of that GOD, in whoſe hands all creation exiſted. By theſe means they alſo protected themſelves from perſe⯑cution, and their FAITH from the ridi⯑cule of the incredulous vulgar.—To this end, when they rehearſed the principles of their profeſſion, they pronounced ‘that they were worſhipers in that TEMPLE, whoſe bounds were from the diſtant quarters of the univerſe; whoſe height was no otherwiſe limited than by the heavens, and whoſe depth was founded on that axis, on which the revolutions of the ſtarry zodiac were performed.’

[102]The Egyptians were the firſt people known to us, who in the early ages of the world, after the flood, advanced to any high degree of knowledge in AS⯑TRONOMY, ARTS, AND SCIENCES: —theſe were the means of diſcovering to them the exiſtence of the Divinity, and they worſhipped the author of thoſe ſub⯑lime works which they contemplated;— but through national prejudices, ſoon began to repreſent the attributes of the Deity in ſymbols; and as the viſible ope⯑rations of his omnipotence were chiefly expreſſed in the powers of the ſun and moon, whoſe influence they perceived through all the field of nature, they depicted the Deity by thoſe heavenly bodies, and at length, under the names of OSIRIS and ISIS, adored the GOD OF NATURE^*.

[103]As we derived many of our myſteries, and moral principles, from the doctrines of PYTHAGORAS, who had acquired [104] his learning in Egypt, and others from the Phoenicians, who had received the Egyptian theology in an early age, it is [105] not to be wondered that we ſhould adopt Egyptian ſymbols, to repreſent or expreſs the attributes of the Divinity.

[106]The Pythagorian ſyſtem of philoſophy, alſo points out to us a reaſon for the figure of the SUN being introduced into the lodge, as being the centre of the pla⯑netary ſyſtem which he taught, as well as the emblem of the Deity which he ſerved. — This grand [...] was a ſymbol expreſſing the firſt and greateſt principle of his doctrines.—This was alſo [107] a repreſentation of the Abrax which go⯑verned the ſtellary world and our diurnal revolutions.

In the books of Hermes Iriſmegiſtus, who was an Egyptian, and ſaid to be contemporary with Abraham's grandfa⯑ther, is this remarkable paſſage; ſpeak⯑ing of the Deity he ſays, ‘But if thou wilt ſee him, conſider and underſtand the ſun, conſider the courſe of the moon, conſider the order of the ſtars.’ [108] —‘Oh thou unſpeakable, unutterable, to be praiſed with ſilence.’

From hence we are naturally led to perceive the origin of the Egyptian ſym⯑bolization, and the reaſon for their adopting thoſe objects, as expreſſive of the might, majeſty, and omnipreſence of the Deity^*.

Poſterity, to record the wiſe doctrines and religious principles of the firſt pro⯑feſſors of the true worſhip, have adopted theſe deſcriptions of the lodge in which they aſſemble; and maintain thoſe reli⯑gious [109] tenets which nature dictates, grati⯑tude to him under whom we exiſt; and working in the acceptable ſervice of him, who rejoiceth in the upright man.

As ſuch it is to be a FREE MASON; —as ſuch is A LODGE OF MASONS; —as ſuch are the principles of this ſo⯑ciety;—as theſe were the original inſtitu⯑tions of our BROTHERHOOD, let the ignorant laugh on, and the wicked ones ſcoff.—And that theſe are true ſolu⯑tions of our EMBLEMS, I am convinced myſelf; and with humble deference to the reſt of my brethren, offer them for their attention.

LECTURE V. The Furniture of the Lodge.

IT is with pleaſure I purſue the duty I have impoſed upon myſelf, to give ſolutions of the MYSTERIES in MA⯑SONRY; which to minds inattentive to the real import of the objects in their view, might remain undiſcovered; and the pro⯑feſſor of maſonry might paſs on, without receiving a juſt ſenſe of thoſe dignities which he hath aſſumed.

I have defined what is intended to be repreſented by a LODGE, and its origin and nature; it is now my duty to diſco⯑ver to you the import of the FURNI⯑TURE OF A LODGE.

[111]As SOLOMON at JERUSALEM car⯑ried into the Jewiſh temple all the veſſels and inſtruments requiſite for the ſervice of JEHOVAH, according to the law of his people; ſo we MASONS, as workers in moral duties, and as ſervants of the GREAT ARCHITECT of the world, have placed in our view, thoſe emblems which ſhould conſtantly remind us of what we are, and what is required of us.

The third emanation of ABRAX, in the Gnoſtic hierarchy, was PHRONAE⯑SIS, the emblem of PRUDENCE, which is the firſt and moſt exalted object that de⯑mands our attention, in the lodge: — it is placed in the centre, ever to be preſent to the eye of the maſon, that his heart may be attentive to her dictates, and ſtedfaſt in her laws; — for PRUDENCE is the rule of all VIRTUES; — pru⯑dence is the path which leads to every degree of propriety; — prudence is the channel where ſelf-approbation ſlows for ever; —ſhe leads us forth to worthy ac⯑tions, and as a BLAZING STAR, en⯑lightneth [112] us through the dreary and darkſome paths of this life.

VIRTUE by moraliſts is defined to be ‘that ſtedfaſt purpoſe and firm will of doing thoſe things which nature hath dictated to us, as the beſt and moſt ſa⯑lutary;—a habit of the ſoul by which mankind are inclined to do the things which are upright and good, and to avoid thoſe that are evil’—In ſhort, virtue is moral honeſty and good prin⯑ciples.

Of the VIRTUES of which PRU⯑DENCE is the rule, three are called Car⯑dinal Virtues, of which, moſt properly, a Maſon ſhould be poſſeſſed, — FORTI⯑TUDE, TEMPERANCE and JUSTICE; for without theſe, the name of MASON is an empty title, and but a painted bubble.

That FORTITUDE muſt be the cha⯑racteriſtic of a maſon, I need not argue; by which, in the midſt of preſſing evils, he is enabled always to do that which [113] is agreeable to the dictates of right rea⯑ſon.

TEMPERANCE alſo muſt be one of his principles, being a moderating or re⯑ſtraining of our affections and paſſions, eſpecially in SOBRIETY AND CHAS⯑TITY.—We regard TEMPERANCE, under the various definitions of moraliſts, as conſtituting honeſty, decency, and baſh⯑fulneſs; and in its potential parts, inſti⯑tuting meekneſs, clemency, and modeſty.

We profeſs JUSTICE as dictating to us to do right to all, and to yield to every man what belongeth to him.

The CARDINAL VIRTUES, Pru⯑dence, Fortitude, Temperance, and Juſ⯑tice, hold in their train the inferior powers of Peace, Concord, Quietneſs, Liberty, Safety, Honor, Felicity, Piety, and Cha⯑rity, with many others which were a⯑dored by the antients in thoſe ages, when they confounded mythology with the worſhip of the Divinity.—Within the ſtarry girdle of PRUDENCE all the vir⯑tues are enfolded.

[114]We may apply this EMBLEM to a ſtill more religious import;—it may be ſaid to repreſent the STAR which led the wiſe men to BETHLEHEM, pro⯑claiming to mankind the nativity of THE SON OF GOD, and here conduct⯑ing our ſpiritual progreſs to the author of REDEMPTION.

As the ſteps of man are trod in the va⯑rious and uncertain incidents of life; as our days are chequered with a ſtrange contrariety of events, and our paſſage through this exiſtence, though ſometimes attended with proſperous circumſtances, is often beſet by a multitude of evils; hence is the LODGE furniſhed with MOSAIC WORK, to remind us of the precariouſneſs of our ſtate on earth; — to-day our feet tread in proſperity, to⯑morrow we totter on the uneven paths of WEAKNESS, TEMPTATION, and ADVERSITY.—Whilſt this emblem is before us, we are inſtructed to boaſt of nothing;—to have compaſſion and give aid to thoſe who are in adverſity; — to walk uprightly, and with humility;—for [115] ſuch is this exiſtence, that there is no ſtation in which pride can be ſtably founded:—all men in birth and in the grave are on the level.—Whilſt we tread on this MOSAIC WORK, let our ideas return to the original which it copies; and let every maſon act as the dictates of reaſon prompt him, TO LIVE IN BRO⯑THERLY LOVE.

As more immediate guides for a FREE MASON, the lodge is furniſhed with un⯑erring rules, whereby he ſhall form his conduct;—THE BOOK of his law is laid before him, that he may not ſay through ignorance he erred;—whatever the great ARCHITECT of the world hath dictated to mankind, as the mode in which he would be ſerved, and the path in which he is to tread to obtain his approbation; —whatever precepts he hath adminiſtred, and with whatever laws he hath inſpired the ſages of old, the ſame are faithfully comprized in THE BOOK OF THE LAW of MASONRY. That book, which is never cloſed in any lodge, reveals the duties which the great MASTER of all exacts from us; — open to every eye, [116] comprehenſible to every mind; then who ſhall ſay among us, that he knoweth not the acceptable ſervice?

But as the frailty of human nature wageth war with truth, and man's infir⯑mities ſtruggle with his virtues; to aid the conduct of every maſon, the maſter holdeth the COMPASS, limiting the diſ⯑tance, progreſs, and circumference of the work: he dictateth the manners, he giveth the direction of the deſign, and delineateth each portion and part of the labour; aſſigning to each his province and his order. And ſuch is his maſter⯑ſhip, that each part, when aſunder, ſeem⯑eth irregular and without form; yet when put together, like the building of the TEMPLE at JERUSALEM, is connected and framed in true ſymmetry, beauty, and order.

The moral implication of which is, that the MASTER in his lodge fits dictating thoſe ſalutary laws, for the regulation thereof, as his prudence directs; aſſigning to each brother his proper province; limiting the raſhneſs of ſome, and cir⯑cumſcribing [117] the imprudence of others; reſtraining all licentiouſneſs and drunken⯑neſs, diſcord and malice, envy and re⯑proach: and promoting brotherly love, morality, charity, benevolence, cordiality, and innocent mirth; that the aſſembly of the brethren may be with order, har⯑mony, and love.

To try the works of every maſon, the SQUARE is preſented, as the probation of his life,—proving, whether his manners are regular and uniform; — for maſons ſhould be of one principle and one rank, without the diſtinctions of pride and pageantry: intimating, that from high to low, the minds of maſons ſhould be inclined to good works, above which no man ſtands exalted by his fortune.

But ſuperior to all, the LODGE is furniſhed with three LUMINARIES^*; [118] as the golden candleſtick in the taber⯑nacle of Moſes was at once emblematical of the ſpirit of God, whereby his choſen people were enlightned, and prophetical of the churches; or otherwiſe, as Joſe⯑phus ſays, repreſentative of the planets and the powerful works of God: ſo our [119] three LIGHTS ſhew to us the three great ſtages of maſonry, the knowledge and worſhip of the God of nature in the purity of Eden — the ſervice under the Moſaic law, when diveſted of idolatry— and the chriſtian revelation: or otherwiſe our lights are typical of the holy Trinity.

[120]Such is the furnitures of the lodge; ſuch are the principles dictated to us as maſons; let us rejoice in the exerciſe of thoſe excellencies, which ſhould ſet us above the rank of other men: and prove that we are brought out of darkneſs into light.—And let us ſhew our good works unto the world, that thro' our LIGHT ſo ſhining unto men, they may glorify the GREAT MASTER OF THE UNI⯑VERSE; and therefore ‘do JUSTICE —love MERCY—and WALK HUM⯑BLY with their GOD.’

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LECTURE VI. The Apparel and Jewels of Maſons.

MASONS, as one of their firſt prin⯑ciples, profeſs INNOCENCE:— they put on white apparel, as an emblem of that character, which beſpeaks purity of ſoul, guiltleſſneſs, and being harmleſs.

We have the following paſſage in the Biographia Eccleſiaſtica:—‘The antients were alſo wont to put a white garment on the perſon baptized, to denote his having put off the luſts of the fleſh, and his being cleanſed from his former ſins, and that he had obliged himſelf to maintain a life of unſpotted innocency. — Accordingly the baptized are both [122] by the apoſtle and the Greek fathers frequently ſtiled [...], the EN⯑LIGHTNED, becauſe they profeſſed to be the children of light, and en⯑gaged themſelves never to return again to the works of darkneſs^*.—This white garment uſed to be delivered to them with this ſolemn charge, 'Receive the white and undefiled garment, and pro⯑duce it without ſpot before the tribunal of our Lord Jeſus Chriſt, that you may obtain eternal life. Amen.'—They were wont to wear theſe white garments for the ſpace of a week after they were bap⯑tized, and then put them off and laid them up in the church, that they might be kept as a witneſs againſt them, if they ſhould violate the baptiſmal covenant.’

Whilſt the apron with which we are cloathed indicates a diſpoſition of INNO⯑CENCE, and belies not the wearer's heart, let the ignorant deride and ſcoff [123] on: ſuperior to the ridicule and malice of the wicked, we will enfold ourſelves in the garb of our own virtue; and ſafe in ſelf-approving conſcience, ſtand un⯑moved amidſt the perſecutions of adver⯑ſity.

The raiment which truly implies the innocence of the heart, is a badge more honourable than ever was deviſed by kings;—the Roman Eagle, with all the orders of knighthood, are inferior:—they may be proſtituted by the caprice of princes; but innocence is innate, and cannot be adopted.

To be a true Maſon, is to poſſeſs this principle; or the apparel which he wears is an infamy to the apoſtate, and only ſhews him forth to ſhame and contempt.

That innocence ſhould be the profeſſed principle of a Maſon, occaſions no aſto⯑niſhment, when we conſider that the diſ⯑covery of the Deity leads us to the know⯑ledge of thoſe maxims wherewith he may be well pleaſed —The very idea of a GOD, is ſucceeded with the belief, that [224] he can approve of nothing that is evil; and when firſt our predeceſſors profeſſed themſelves ſervants of the architect of the world, as an indiſpenſible duty, they profeſſed innocency, and put on white raiment, as a type and characteriſtic of their conviction, and of their being de⯑voted to his will.—The DRUIDS were apparelled in white, at the time of their ſacrifices and ſolemn offices.—The Egyp⯑tian prieſts of OSIRIS wore ſnow-white cotton.—We do not find that the prieſts of other nations noted for antiquity were ſingular in this, except that in the ſervice of CERES, under whom was ſymbolized the gift of Providence in the fruits of the earth—the Grecian prieſts put on white.

Every degree of ſin ſtrikes the rational mind of man with ſome feelings of ſelf-condemnation.—Under ſuch conviction, who could call upon or claim the pre⯑ſence of a Divinity, whoſe demonſtra⯑tion is good works?—Hence are men naturally led to conceive, that ſuch Divi⯑nity will only accept of works of righte⯑ouſneſs.—Standing forth for the approba⯑tion [225] of heaven, the ſervants of the firſt revealed God bound themſelves to max⯑ims of purity and virtue;—and as MA⯑SONS, we regard the principles of thoſe who were the firſt worſhippers of the true God, imitate their apparel, and aſ⯑ſume the badge of INNOCENCE.

OUR JEWELS or ornaments imply, that we try our affections by juſtice, and our actions by truth, as the ſquare tries the workmankſhip of the mechanic;—that we regard our mortal ſtate, whether it is dig⯑nified by titles or not, whether it be opu⯑lent or indigent, as being of one nature in the beginning, and of one rank in its cloſe. In ſenſations, paſſions, and plea⯑ſures; in infirmities, maladies, and wants, all mankind are on a parallel;—NATURE hath given us no ſuperiorities;—'tis WIS⯑DOM and VIRTUE that conſtitute ſupe⯑riority.—From ſuch maxims we make eſtimates of our brother, when his cala⯑mities call for our council or our aid:— the works of CHARITY are from ſym⯑pathetic feelings, and BENEVOLENCE acts upon the level.—The emblem of [226] theſe ſentiments is another of the jewels of our ſociety.

To walk uprightly before heaven and before men, neither inclining to the right or to the left, is the duty of a Maſon,— neither becoming an Enthuſiaſt or a per⯑ſecutor in religion, nor bending towards innovation or infidelity.—In civil govern⯑ment, firm in our allegiance, yet ſtedfaſt in our laws, liberties, and conſtitution.— In private life, yielding up every ſelfiſh propenſity, inclining neither to avarice or injuſtice, to malice or revenge, to envy or contempt with mankind: but as the builder raiſes his column by the plane and perpendicular, ſo ſhould the Maſon carry himſelf towards the world.

To rule our affections by juſtice, and our actions by truth, is to wear a JEWEL which would ornament the boſom of the higheſt potentate on earth; — human na⯑ture has her impulſes from deſires, which are often too inordinate: — love blinds with prejudices, and reſentment burns with fevers;—contempt renders us incre⯑dulous, and covetouſneſs deprives us of [127] every generous or humane feeling.—To ſteer the bark of life upon the ſeas of paſ⯑ſions, without quitting the courſe of recti⯑tude, is one of the higheſt excellencies to which human nature can be brought aided with all the powers of philoſophy and religion.

Yet merely to act with juſtice and truth, is not all that man ſhould at⯑tempt; for even that excellence would be ſelfiſhneſs:—that duty is not relative, but merely proper:—it is only touching our own character, and doing nothing for our neighbour; for juſtice is an in⯑diſpenſible duty in each individual:—we were not born for ourſelves alone, only to ſhape our courſe through life in the tracks of tranquillity, and ſolely to ſtudy that which ſhould afford peace to the conſcience at home,—but men were made as mutual aids to each other; — no one among us, be he ever ſo opulent, can ſubſiſt without the aſſiſtance of his fellow-creatures. Nature's wants are nume⯑rous, and our hands are filled with very little of the warfare of neceſſity; — our nakedneſs muſt be cloathed, our hunger [128] ſatisfied, our maladies viſited.—Where ſhall the proud man toil for ſuſtenance, if he ſtands unaided by his neighbour?— When we look through the varied ſcene of life, we ſee our fellow-creatures at⯑tacked with innumerable calamities; and were we without compaſſion, we ſhould exiſt without one of the fineſt feelings of the human heart.—To love and to ap⯑prove, are movements in the ſoul of man which yield him pleaſure: but to pity, gives him heavenly ſenſations; and to relieve, is divine.—CHARITY thus has her exiſtence;—her riſe is, from the con⯑ſciouſneſs of our ſimilarity in nature; the level on which mortality was created in the beginning;—its progreſs is in ſympa⯑thetic feelings, from the affections of the heart breathing love towards our brother, coupled with the touch of original eſtima⯑tion in our minds, which proves all our ſpecies to be brethren of one exiſtence.—Its concluſion is, from compariſon producing judgment, we weigh the neceſſities of our ſuffering fellow-creatures by our na⯑tural equality, by compaſſion, our ſym⯑pathy and our own abilities, and diſpenſe our gifts from affection.—Pity and pain are ſiſters by ſympathy.

[129]To be an upright man, is to add ſtill greater luſtre to the Maſon's character:— to do juſtice and to have charity, are ex⯑cellent ſteps in human life; but to act uprightly, gives a ſuperlative degree of excellence;—for in that ſtation we ſhall become examples in religious, in civil, and in moral conduct. It is not enough that we are neither enthuſiaſts nor perſe⯑cutors in religion, neither bending to⯑wards innovation or infidelity; not to be in the paſſive only, but we ſhould appear in the active character: we ſhould be zea⯑lous practiſers, obſervers of, and ſtedfaſt members in, religious duties.—In civil matters, we ſhould not only ſubmit to, but execute, the laws of our country; obey all their ordinances, and perform all their precepts; be faithful to the conſti⯑tution of the realm, and loyal to our king; true ſoldiers in the defence of our liberty, and of his crown and dignity.— In morality, it requires of us, not only that we ſhould not err, by injuring, be⯑traying, or deceiving, but that we ſhould do good in every capacity in that ſta⯑tion [130] of life wherein kind Providence has placed us.

By ſuch meets let the MASON be proved, and teſtify that his emblematical jewels are enſigns only of the inward man: thence he will ſtand approved be⯑fore heaven and before men, purchaſing honour to his PROFESSION, and feli⯑city to the PROFESSOR.

LECTURE VII. The Temple at Jeruſalem.

THE firſt worſhipers of the God of nature, in the nations of the eaſt, repreſented the Deity by the figures of the SUN AND MOON, from the in⯑fluence of thoſe heavenly bodies on the earth; profeſſing that the univerſe was the temple in which the Divinity was at all times and in all places preſent.

They adopted theſe with other ſymbols as a cautious mode of preſerving or ex⯑plaining divine knowledge:—but we per⯑ceive the danger ariſing from thence to religion; for the eye of the ignorant, the bigot, and enthuſiaſt, caſt up towards [232] theſe objects, without the light of un⯑derſtanding, introduced the worſhip of images, and at length the idols of OSIRIS and ISIS became the Gods of the Egyp⯑tians, without conveying to their devo⯑tees the leaſt idea of their great archetype. Other nations (who had expreſſed the at⯑tributes of the Deity by outward objects, or who had introduced pictures into the ſacred places, as ornaments, or rather to aſſiſt the memory, claim devout attention, and warm the affections) ran into the ſame error, and idols multiplied upon the face of the earth.

Amongſt the antients, the worſhipers of idols, throughout the world, had at laſt entirely loſt the remembrance of the original, of whoſe attributes their images were at firſt merely ſymbols; and the ſecond darkneſs in religion was more tremendous than the firſt, as it was ſtrengthned by prepoſſeſſion, cuſtom, bi⯑gotry, and ſuperſtition.

Moſes had acquired the knowledge of the Egyptians, and derived the doctrines of truth from the righteous ones of the [133] nations of the eaſt; he being alſo touched by divine influence, and thence truly comprehending the light from out the darkneſs, taught the people of Iſrael the worſhip of the true God, without the enigmas and pollutions of the idolatrous nations which ſurrounded them.

This was the ſecond aera of the worſhip of the God of nature;—and at this pe⯑riod the ſecond ſtage of maſonry ariſes.

The Ruler of the Jews, perceiving how prone the minds of ignorant men were to be led aſide by ſhew and ceremony; and that the eye being caught by pomp and ſolemn rites, perverted the opinion, and led the heart aſtray; and being con⯑vinced that the magnificent feſtivals, pro⯑ceſſions, ſacrifices, and ceremonials of the idolatrous nations, impreſſed the minds of mankind with a wild degree of reve⯑rence and enthuſiaſtic devotion, thought it expedient for the ſervice of the God of Iſrael, to inſtitute holy offices, though in an humbler and leſs oftentatious mode; well judging that the ſervice and adoration of the Deity, which was only cloathed in [134] ſimplicity of manners and humble prayer, muſt be eſtabliſhed in the judgment and conviction of the heart of man; with which ignorance was ever waging war.

In ſucceeding ages, SOLOMON built A TEMPLE for the ſervice of God, and ordained its rights and ceremonies to be performed with a ſplendour equal to the moſt extravagant pomp of the idolaters.

As this TEMPLE ^* received the ſe⯑cond race of the ſervants of the true God, and as the true CRAFTSMEN were here proved in their work, I will crave your attention to the circumſtances which are to be gathered from holy writ, and from hiſtorians, touching this ſtructure, as an illuſtration of thoſe ſecrets in ma⯑ſonry, which may appear to my bre⯑thren [135] dark or inſignificant, unleſs they are proved from thence.

In the firſt book of Kings, we are told that ‘HIRAM, King of Tyre, ſent his ſervants unto SOLOMON: and SO⯑LOMON ſent to HIRAM, ſaying, Behold I intend to build an houſe unto the name of the Lord my God.—And SOLOMON raiſed a levy out of all Iſrael, and the levy was thirty thouſand men.—And he ſent them to Lebanon, ten thouſand a month, by courſes;— a month they were in Lebanon, and two months at home; and Adoniram was over the levy.—And SOLOMON had threeſcore and ten thouſand that bare burthens, and fourſcore thouſand hewers in the mountains,—beſides the chief of SOLOMON'S officers which were over the work, three thouſand and three hundred, which ruled over the people which wrought in the work. —And the king commanded, and they brought great ſtones, coſtly ſtones, and hewed ſtones, to lay the foundation of the houſe.—And SOLOMON's builders and HIRAM's builders did hew them, [136] and the ſtone-ſquarers or GIBILITES. —In the fourth year was the founda⯑tion of the houſe laid, and in the eleventh year was the houſe finiſhed throughout all the parts thereof, and according to all the faſhion of it.— And King SOLOMON ſent and fetched HIRAM out of Tyre. He was a wi⯑dow's ſon of the tribe of Napthali, and his father was a man of Tyre, a worker in braſs.—He caſt two pillars of braſs, with two chapiters which were of lily-work, and he ſet up the pillars in the porch of the Temple.—And he ſet up the right pillar, and he called the name thereof JACHIN; and he ſet up the left pillar, and called it BOAZ.’—In the ſecond book of Chronicles, we read that ‘he ſet three hundred and ten thouſand of them to be bearers of burthens, and fourſcore thouſand to be hewers in the mountains, and three thouſand and ſix hundred overſeers to ſet the people a work.—And SOLOMON ſent to HI⯑RAM, King of Tyre, to ſend him a man cunning to work in gold and in ſilver, in braſs, in iron, in purple, in crimſon, and in blue, and ſkilful in [137] engravings.—And Hiram ſent unto him a cunning man, endowed with the un⯑derſtanding of Hiram his father.—And he made the veil of the temple of blue, purple, crimſon, and fine linen—And he made before the houſe two pillars, and called the name of that on the right hand JACHIN, and that on the left BOAZ^*.’

[138]When this ſplendid ſtructure was fi⯑niſh'd, ‘SOLOMON ſtood before the altar of the Lord, in the preſence of all the congregation of ISRAEL, and ſpread forth his hands and ſaid, O LORD GOD of Iſrael, there is no God like thee in the heaven and in the earth:—O LORD MY GOD hearken unto the cry and the prayer which thy ſervant prayeth before thee:—O LORD GOD turn not away the face of thine anointed.’

In the conduct of this great work, we muſt admire the ſagacity of this pious architect;—he diſcerned the neceſſity there was to aſſign to portions of his people, [139] the particular labour they were to pur⯑ſue; he gave them particular ſigns and ſecret tokens,^* by which each rank ſhould be diſtinguiſhed, in order that the whole might proceed with propriety, and without confuſion;—he ſelected thoſe of moſt enlightened minds and comprehen⯑ſive underſtandings, religious men, piouſly zealous in good works, as maſters to ſu⯑perintend the workmen; men ſkilful in geometry and proportions, who had been initiated and proved in the myſtical learn⯑ing of the antient ſages; thoſe he made overſeers of the work:—the whole was conducted with that degree of holy reve⯑rence, that even the noiſe of a tool or in⯑ſtrument was not permitted to diſturb the ſacred ſilence on MORIALI, ſancti⯑fied by the preſence of the Almighty, and [140] by his miraculous works.—Was it not rea⯑ſonable then to conceive under this exalted degree of pious attention, that no part of this ſtructure was to be formed, but by men of pure hands and holy minds, who had profeſſed themſelves devoted to the ſervice of the true God, and had enrolled themſelves under the banner of true reli⯑gion and virtue.—As the ſons of Aaron alone were admitted to the holy offices, and to the ſacrificial rites, ſo none but devotees were admitted to this labour.— On this ſtage, we ſee thoſe Religious who had received the truth, and the light of underſtanding as poſſeſſed by the firſt men, embodied as artificers, and enga⯑ged in this holy work as architects.— This together with the conſtruction of the tabernacle under Moſes, are the firſt in⯑ſtances of our predeceſſors being exhibited to the world as builders: for altho', it is not to be doubted, the ſages amongſt the Hebrews, Egyptians, Perſians, Chaldeans, Greeks, Romans, Bramins, Druids, and Bards, underſtood geometry and the rules of proportion and numbers, yet we have no evidence of their being the actual exe⯑cutors of any plan in architecture; and [141] yet without queſtion they were the pro⯑jectors and ſuperintendants of ſuch works in every age and nation.

Without ſuch regulations as Solomon had deviſed for the government of his ſervants, without ſuch artificers, and a ſuperior wiſdom over-ruling the whole, we ſhould be at a loſs to account for the beginning, carrying on, and finiſhing that great work in the ſpace of ſeven years and ſix months, when the two ſucceeding temples, though much infe⯑rior, employed ſo much more time; and when we have good authority to believe that the temple of Diana at Epheſus, a ſtructure not comparable to the temple at Jeruſalem, was two hundred and twenty years in building.

The building being conducted by a ſet of Religious, makes it natural to conceive, that from devotion and pious fervor, as well as emulation, thoſe employed had unceaſing motives to prompt their dili⯑gence, and preſerve harmony and order; as their labour was probationary, and led to an advancement to ſuperior privileges [142] higher points of knowledge, and at the laſt to that honourable pre-eminence of a MASTER of the holy work.

SOLOMON himſelf was an extraordi⯑nary perſonage, and his wiſdom and mag⯑nificence had gained him the wonder and attention of the neighbouring nations;— but this ſplendid ſtructure, the wonder of the earth, thus raiſed by the pious hands of men labouring in the worſhip and ſer⯑vice of the God of Iſrael, would of con⯑ſequence extend his fame, and attract the admiration of the more diſtant parts of the world:—his name and his artificers would become the wonder of mankind, and his works their example and emula⯑tion: — from thence the MASONS of SOLOMON would be diſperſed into dif⯑ferent ſtates, to ſuperintend the works of other princes, and there would convert inſidels, initiate brethren in their myſte⯑ries, and extend their order over the diſ⯑tant quarters of the known world.

We find that the like diſtinction was retained on rebuilding the temple in the reign of Cyrus, and that the work was [143] performed by the religious of the Iſ⯑raelites, and not by ordinary mechanics; for they refuſed to admit the Samaritans to a ſhare of the work, although they petitioned it, under the denomination of ſervants of the ſame God:—but they were rejected, as unworthy of the works of piety, and unacceptable to the God of Iſrael: for though they profeſſed them⯑ſelves to be ſervants of the true God, they polluted their worſhip by idols.

JOSEPHUS, in his Hiſtory of the An⯑tiquities of the Jews, ſpeaking of SOLO⯑MON's going about to erect the Temple at JERUSALEM, gives copies of the epiſtles which paſſed between SOLOMON and HIRAM of Tyre on that matter; and which he ſays remained in his days pre⯑ſerved in their books, and amongſt the Tyrians alſo ^*: which epiſtles are as fol⯑low.

JOSEPHUS, ſpeaking of the progreſs of the building, ſays, ‘Solomon ſent for an artificer out of Tyre, whoſe name was Hiram, by birth of the tribe of Naphthali, on the mother's ſide.—This man was ſkilful in all ſorts of works, but his chief ſkill lay in working in gold, in ſilver, and braſs: the one of the pillars which he ſet at the entrance of the porch at the right hand, he called JACHIN, and the other at the left hand, he called BOAZ.’

SOLOMON was wiſe in all the learn⯑ing [146] of the antients, he was poſſeſſed of all the myſtical knowledge of the eaſtern nations; and to perfect the ſame, was enlightened by the immediate gift of hea⯑ven.—It was alſo the mode and manners of the times, in which the temple of Je⯑ruſalem was erected, to uſe emblemati⯑cal and ſymbolic ornaments in the public edifices; a faſhion derived from the hie⯑roglyphic monuments of the Egyptians, and the myſterious mode in which their ſages concealed their wiſdom and learn⯑ing from the vulgar eye, and communi⯑cated ſcience to thoſe of their own order only.

The pillars erected at the porch of the temple were not only ornamental, but alſo carried with them an emblematical import in their names. BOAZ being in its literal tranſlation, IN THEE IS STRENGTH; and JACHIN, IT SHALL BE ESTABLISHED; which by a very natural tranſpoſition may be put thus: O LORD, THOU ART MIGHTY, AND THY POWER IS ESTABLISHED FROM EVERLASTING TO EVER⯑LASTING:—Or otherwiſe they might [147] imply, as BOAZ was the father of DA⯑VID, THE HOUSE OF DAVID SHALL BE ESTABLISHED FOR EVER. I am juſtified in this latter appli⯑cation, by the expreſs words of NA⯑THAN the prophet unto DAVID, in⯑ſpired by the viſion of the Lord,—‘2 Sam. vii. 12. And when thy days be fulfilled, and thou ſhalt ſleep with thy fathers; I will ſet up thy ſeed after thee, which ſhall proceed out of thy bowels, and I will eſtabliſh his kingdom.’

In commemoration of this great PRO⯑MISE to the faithful, we ornament the entrance into our LODGES with theſe EMBLEMATICAL PILLARS; from our knowledge of the completion of that ſacred ſentence accompliſhed in the com⯑ing of our REDEEMER.

LECTURE VIII. On Geometry.

IT is now incumbent upon me to de⯑monſtrate to you the great ſignification of the letter G, wherewith lodges and the medals of maſons are ornamented.

To apply its ſignification to the name of GOD only, is depriving it of part of its MASONIC import; although I have already ſhewn that the ſymbols uſed in lodges are expreſſive of the Divinity's be⯑ing the great object of Maſonry, as archi⯑tect of the world.

This ſignificant letter denotes GEO⯑METRY, which to artificers, is the ſci⯑ence [149] by which all their labours are calcu⯑lated and formed; and to Maſons, con⯑tains the determination, definition, and proof of the order, beauty, and wonder⯑ful wiſdom of the power of God in his creation.

GEOMETRY is ſaid originally to have ſignified nothing more than the art of meaſuring the earth, or any diſtances or dimenſions within it: but at preſent, it denotes the ſcience of magnitude in general, comprehending the doctrine and relations of whatſoever is ſuſceptible of augmentation or diminution. So to geometry, may be referred the conſtruc⯑tion not only of lines, ſuperficies, and ſolids; but alſo of time, velocity, num⯑bers, weight, and many other matters.

This is a ſcience which is ſaid to have its riſe, or at leaſt its preſent rules from the Egyptians, who, by nature, were un⯑der a neceſſity of uſing it, to remedy the confuſion which generally happened in their lands, by the overflowing of the Nile, which carried away yearly all [150] boundaries, and effaced all limits of their poſſeſſions. Thus this ſcience which con⯑ſiſted only in its firſt ſteps of the means of meaſuring lands, that every perſon might have his property reſtored to him, was called geometry, or the art of meaſuring land: and it is probable, that the draughts and ſchemes the Egyptians were annually compelled to make, helped them to diſ⯑cover many excellent properties of thoſe figures, and which ſpeculation continu⯑ally occaſioned to be improved.

From Egypt GEOMETRY paſſed into Greece, where it continued to receive new improvements in the hands of THALES, PYTHAGORAS, ARCHI⯑MEDES, EUCLID, and others; the ele⯑ments of geometry, which were written by Euclid, teſtify to us the great perfec⯑tion to which this ſcience was brought by the antients, though much inferior to modern geometry. The bounds of which by the invention of fluxions, and the diſcovery of an infinite order of curves, are greatly enlarged.

[151]The uſefulneſs of geometry extends to almoſt every art and ſcience:—by the help of it aſtronomers turn their obſer⯑vations to advantage; regulate the dura⯑tion of times, ſeaſons, years, cycles, and epochas; and meaſure the diſtance, mo⯑tions, and magnitude of the heavenly bodies.— It is by this ſcience, that geo⯑graphers determine the figure and mag⯑nitude of the whole earth, and delineate the extent and bearings of kingdoms, provinces, oceans, harbours, and every place upon the globe.— It is adapted to artificers in every branch; and from thence, as I ſaid before, architects derive their meaſures, juſtneſſes, and proportions.

This naturally leads me to conjecture why the SQUARE is had by maſons, as one of the LIGHTS of MASONRY, and part of the furniture of the LODGE. To explain my ideas on that matter, I will only repeat to you the words of a celebrated author, treating of the riſe and progreſs of ſciences:—He ſays, ‘We find nothing in antient authors to di⯑rect [152] us to the exact order in which the fundamental principles of meaſuring ſurfaces were diſcovered. They pro⯑bably began with thoſe ſurfaces which terminated by right lines, and amongſt theſe with the moſt ſimple.—It is hard indeed to determine which of thoſe ſurfaces, which are terminated by a ſmall number of right lines, are the moſt ſimple.—If we were to judge by the number of ſides, the triangle has indiſputably the advantage:—yet I am inclined to think, that the ſquare was the figure which firſt engaged the at⯑tention of geometricians.—It was not till ſome time after this, that they began to examine equilateral triangles, which are the moſt regular of all trian⯑gular figures.—It is to be preſumed that they underſtood that rectilinear figure firſt, to which they afterwards compared the areas of other polygons, as they diſcovered them.—It was by that means the ſquare became the com⯑mon meaſure of all ſurfaces;—for of all ages, and amongſt all nations of which we have any knowledge, the ſquare has always been that in planimetry, [153] which the unit is in arithmetic: — for though in meaſuring rectilinear figures, we are obliged to reſolve them into triangles, yet the areas of theſe figures are always given in the ſquare.’— Thence I am led to determine, that the ſquare was the firſt and original figure in geometry, and as ſuch was introduced to our lodges.

The ſquare was the figure under which the Iſraelites formed their encampments in the wilderneſs, and under which they fortified or defended the holy tabernacle, ſanctified with the immediate preſence of the Divinity.

As I before declared it to be my opi⯑nion, that this ſociety was never formed for, or of, a ſet of working architects or maſons; but as a religious, ſocial, and charitable eſtabliſhment, and never were embodied, or exhibited to the world as builders, ſave only under Moſes and at the Temple at Jeruſalem, where with holy hands they executed thoſe works of piety, as the patriarchs erected altars to the ho⯑nor of the Divinity, for their ſacrifices and [154] religious offices^*;—ſo I am perſuaded, that the adoption of geometry by maſons, or any emblem of that ſcience, implies no more than a reverence for ſuch device of the mind of man as ſhould demon⯑ſtrate the wiſdom of the Almighty in his works, whereby the powers of Abrax are defined, and the ſyſtem of the ſtarry re⯑volutions in the heavens determined.

If we ſhould look upon the earth with its produce, the ocean with its tides, the coming and paſſing of day, the ſtarry arch of heaven, the ſeaſons and their changes, the life and death of man, as being merely accidents in the hand of nature; we muſt ſhut up all the powers of judgment, and yield our⯑ſelves to the darkeſt folly and igno⯑rance.—The auguſt ſcene of the planetary ſyſtem, the day and night, the ſeaſons in their ſucceſſions, the animal frame, the vegetation of plants, all afford us ſubject [155] for aſtoniſhment: the greater too mighty, but for the hand of a Deity, whoſe works they are;—the leaſt too miraculous, but for the wiſdom of their God.

Then how much ought we to eſteem that ſcience, through whoſe powers it is given to man to diſcover the order of the heavenly bodies, their revolutions, and their ſtations; thereby reſolving the opera⯑tions of the Deity to an unerring ſyſtem, proving the mightineſs of his works, and the wiſdom of his decrees.

It is no wonder then that the firſt inſti⯑tutors of this ſociety, who had their eye on the revelation of the Deity, from the ear⯑lieſt ages of the world, unto the days of its perfection under the miniſtry of the Son of God, that they ſhould hold that ſcience hallowed amongſt them, whereby ſuch lights were obtained by man, in the diſcovery of the great wiſdom of the Creator in the beginning.

LECTURE IX. The Maſter Maſon's Order.

AS I at firſt propoſed to inveſtigate the three progreſſive orders of Maſons, Apprentices, Craftſmen, and Maſters, by a definition and deſcription of the ſeveral circumſtances which attended the wor⯑ſhipers of the true God,—ſo have I in the former lectures ſhewn, that by order, in the Apprentices, is implied the firſt know⯑ledge of the God of nature, in the earlieſt ages of man.—Under the Craftſmen, I have ſhewn the Moſaic legation, and the Jewiſh Temple at Jeruſalem; together with the light which men received, for the diſcovery of the divine Wiſdom, by [157] geometrical ſolutions.—I now proceed to the third ſtage, the moſt ſacred and ſolemn order of Maſons, the MASTER MASON'S ORDER.

Under the Jewiſh law, the ſervice of God became clouded and obſcured by ceremonies and rites, which had daily crept in upon it, through imitation of the neighbouring heathen.—When the mo⯑rals of the Jewiſh nation were corrupted, civil juriſdiction reeled upon its throne— innovations ſapped the religious rule, and anarchy ſucceeded.—No ſooner was this compact looſened, than the ſtrength of the Jews was diſſolved, and the heathen triumphed in Jeruſalem.

The gracious Divinity, perceiving the ruin which was overwhelming mankind, in his benevolence, was moved to redeem us.—He ſaw that the revelation which he had deigned to make of his divinity, might, majeſty, and wiſdom to the Jewiſh tribes, was not ſufficient to preſerve them in their duty: he weighed the frailty of mankind in the balance which his juſtice [158] ſuſpended, and to their deficiencies he beſtowed his mercy.—The Egyptians had abuſed their learning and wiſdom;—the Jews had polluted God's ordinances and laws;—and Sin had made her dominion in the ſtrong places of the earth.

Piety, which had planned the Temple at Jeruſalem, was expunged;—the reve⯑rence and adoration due to the Divinity, was buried in the filth and rubbiſh of the world;—perſecution had diſperſed the few who retained their obedience, and the name of the true God was almoſt to⯑tally loſt and forgotten among men;— Religion ſat mourning in Iſrael in ſack-cloth and aſhes, and Morality was ſcat⯑tered as it were by the four winds of the air.

In this ſituation, it might well be ſaid, ‘That the guide to heaven was loſt, and the maſter of the works of righteouſ⯑neſs was ſmitten.’—The nations had given themſelves up to the groſſeſt idola⯑try; Solomon had fallen, and the ſervice of the true God was effaced, from the [159] memory of thoſe who had yielded them⯑ſelves to the dominion of ſin.

In order that mankind might be pre⯑ſerved from this deplorable eſtate of dark⯑neſs and deſtruction, and AS THE OLD LAW WAS DEAD AND BECOME ROTTENESS, a new doctrine, and new precepts were wanting to give the key to ſalvation; in the language of which we might touch the ear of an offended Deity, and bring forth hope for eternity. TRUE RELIGION was fled:—‘Thoſe who ſought her through the wiſdom of the antients were not able to raiſe her, ſhe eluded the graſp, and their polluted hands were ſtretched forth in vain for her reſtoration.’—Thoſe who ſought her by the old law were fruſtrated, for ‘Death had ſtepped between, and Corruption defiled the embrace;’ Sin had beſet her ſteps, and the vices of the world had overwhelmed her.

The great Father of all, commiſerating the miſeries of the world, ſent his only Son, who was INNOCENCE itſelf, to [160] teach the doctrine of ſalvation;—by whom man was raiſed from the death of ſin, unto the life of righteouſneſs;—from the tomb of corruption unto the cham⯑bers of hope;—from the darkneſs of deſ⯑pair to the celeſtial beams of faith;—and not only working for us this redemption, but making with us the covenant of re⯑generation; whence we are become the children of the Divinity, and inheritors of the realms of Heaven.

We MASONS, deſcribing the deplora⯑ble eſtate of religion under the Jewiſh law, ſpeak in figures:—‘Her tomb was in the rubbiſh, and filth caſt forth of the temple, and ACACIA wove its branches over her monument;’ [...] being the Greek word for innocence, or being free from ſin; implying that the ſins and corruptions of the old law, and devotees of the Jewiſh altar, had hid religion from thoſe who ſought her, and ſhe was only to be found where INNOCENCE ſur⯑vived, and under the banner of the di⯑vine Lamb;—and as to ourſelves pro⯑feſſing that we were to be diſtinguiſhed [161] by our ACACY, or as true ACACIANS in our religious faith and tenets^*.

The acquiſition of the doctrine of re⯑demption, is expreſſed in the typical cha⯑racter of HURAMEN, ( [...], inveni) and by the applications of that name with maſons, it is implied, that we have diſ⯑covered the knowledge of God and of his ſalvation, and have been redeemed [162] from the death of ſin, and the ſepulchre of pollution and unrighteouſneſs^*.

Thus the MASTER MASON re⯑preſents a man under the chriſtian doc⯑trine, ſaved from the grave of iniquity, and raiſed to the faith of ſalvation.

As the great teſtimonial that we are riſen from the ſtate of corruption, we bear the emblem of the HOLY TRINITY, as the inſignia of our vows, and of the origin of the Maſter's order.—This em⯑blem [163] is given by geometricians as a de⯑monſtration of the Trinity in Unity.

On receiving this enſign, the maſon profeſſeth himſelf in a ſhort diſtich, in the Greek language, which, from the rules of our order, I am forbid to com⯑mit to writing; the literal meaning of which is, ‘VEHEMENTER CUPIO VITAM,’ ardently I wiſh for life; meaning the everlaſting life of redemp⯑tion and regeneration: an avowal which carries with it the moſt religious import, and muſt proceed from a pure faith.— The ceremonies attending this ſtage of [164] our profeſſion are ſolemn and tremen⯑dous; during which a ſacred awe is dif⯑fuſed over the mind, the ſoul is ſtruck with reverence, and all the ſpiritual fa⯑culties are called forth to worſhip and adoration.

This our order is a poſitive contra⯑diſtinction to the Judaic blindneſs and in⯑fidelity, and teſtifies our faith concerning the reſurrection of the body.

The divine conſtruction put upon this emblem of the Maſter's Order, which he declares, is the principle by which he is raiſed from darkneſs; ſo it is alſo the emblem of moral duties profeſſed by the maſon, and which in former ages were moſt religiouſly performed. Theſe alſo are principles immediately reſulting from the chriſtian doctrine.

The MASTER MASON impoſes a duty on himſelf, full of moral virtue and chriſtian charity, by enforcing that bro⯑therly love which every man ſhould ex⯑tend to his neighbour.

[165]FIRST. That when the calamities of our brother call for our aid, we ſhould not withdraw the hand that might ſuſtain him from ſinking; but that we ſhould render him thoſe ſervices, which, not in⯑cumb'ring or injuring our families or for⯑tunes, charity and religion may dictate for the ſaving of our fellow-creature.

SECOND. From which purpoſe, indo⯑lence ſhould not perſuade the foot to halt, or wrath turn our ſteps out of the way: but forgetting injuries and ſelfiſh feelings, and rememb'ring that man was born for the aid of his generation, and not for his own enjoyments only, but to do that which is good; we ſhould be ſwift to have mercy, to ſave, to ſtrengthen, and execute benevolence.

THIRD. As the good things of this life are partially diſpenſed, and ſome are opulent whilſt others are in diſtreſs; ſuch principles alſo enjoin a maſon, be he ever ſo poor, to teſtify his good-will to⯑wards his brother.—Riches alone do not allow the means of doing good; VIR⯑TUE [166] AND BENEVOLENCE are not confined to the walks of opulence:—the rich man, from his many talents, is re⯑quired to make extenſive works under the principles of virtue; and yet poverty is no excuſe for an omiſſion of that exer⯑ciſe; for as the cry of innocence aſcendeth up to heaven, as the voice of babes and ſucklings reach the throne of God, and as the breathings of a contrite heart are heard in the regions of dominion; ſo a maſon's prayers, devoted to the welfare of his brother, are required of him.

FOURTH. The fourth principle is never to injure the confidence of your brother, by revealing his ſecrets; for per⯑haps that were to rob him of the guard which protects his property or life.—The tongue of a maſon ſhould be void of of⯑fence, and without guile;—ſpeaking truth with diſcretion, and keeping itſelf within the rule of judgment;—maintaining a heart void of uncharitableneſs, locking up ſecrets, and communing in charity and love.

[167]FIFTH. Of charity. So much is re⯑quired of a maſon, in his gifts, as diſ⯑cretion ſhall limit;—charity begins at home, but like a fruitful olive tree, planted by the ſide of a fountain, whoſe boughs over-ſhoot the wall, ſo is cha⯑rity: it ſpreads its arms abroad from the ſtrength and opulence of its ſtation, and lendeth its ſhade for the repoſe and re⯑lief of thoſe who are gathered under its branches.—Charity, when given with imprudence, is no longer a virtue; but when flowing from abundance, it is glo⯑rious as the beams of morning, in whoſe beauty thouſands rejoice. When dona⯑tions, extorted by pity, are detrimental to a man's family, they become ſacrifices to ſuperſtition, and, like incenſe to idols, are diſapproved by heaven.

As Moſes was commanded to pull his ſhoes from off his feet, on Mount Horeb, becauſe the ground whereon he trod was ſanctified by the preſence of the Divinity; ſo the maſon who would prepare himſelf for this third ſtage of maſonry, ſhould advance in the naked paths of truth, [168] be diveſted of every degree of arrogance and come as a true ACACIAN, with ſteps of innocence, humility, and virtue, to challenge the enſigns of an order, whoſe inſtitutions ariſe on the moſt ſo⯑lemn and ſacred principles of religion.

LECTURE X. The Secrecy of Maſons.

IN this age, when every thing ſerious is received with laughter, every thing religious treated with contempt, and whatever is moral, ſpurned from the doors of the polite; no wonder if my intentions to prove this ſociety of reli⯑gious as well as civil inſtitution, is ridi⯑culed and deſpiſed.

It is not to be doubted many aſſem⯑blies of MASONS were held before the chriſtian aera; the firſt ſtage of maſonry took its riſe in the earlieſt times, was ori⯑ginated in the mind of ADAM, deſcended [170] pure through the antedeluvian ages, was afterwards taught by HAM, and from him, amidſt the corruptions of mankind, flowed unpolluted and unſtained with idolatry to theſe our times, by the channel of ſome few of the SONS OF TRUTH, who remained uncontaminated with the ſins of nations; ſaving to us pure and ſpotleſs principles, together with the original ſym⯑bols.—Theſe antients, enlightned with original truth, were diſperſed through many ſtates;—they were called to join the Jewiſh nation, and many of them be⯑came united with that people. The WISE-HEARTED were employed in the con⯑ſtruction of the tabernacle of Moſes, they were embodied at the building of the temple at Jeruſalem, and might from thence emigrate into diſtant countries, where they would ſuperintend other re⯑ligious works. The ceremonies now known to maſons, prove that the teſti⯑monials and inſignia of the Maſters' or⯑der, in the preſent ſtate of maſonry, were deviſed within the ages of chriſtianity, and I am confident there are not any re⯑cords in being, in any nation, or in any language, which can ſhew them to be [171] pertinent to any other ſyſtem, or give them greater antiquity.

In this country, under the Druids, the firſt principles of our profeſſion moſt aſſu⯑redly were taught and exerciſed: how ſoon the ſecond ſtage and its ceremonials were promulged after the building of the tem⯑ple at Jeruſalem, we have no degree of evidence. As to the third and moſt ſa⯑cred order, no doubt it was adopted up⯑on the converſion of thoſe who attended the DRUIDICAL WORSHIP, who had profeſſed the adoration of the ONE SU⯑PREME BEING, and who readily would receive the doctrines of a MEDIATOR; a ſyſtem in religion which had led the ſages of old into innumerable errors, and at laſt confounded them with idolatry.

Under our preſent profeſſion of ma⯑ſonry, we alledge our morality was ori⯑ginally deduced from the ſchool of Py⯑thagoras, and that the Baſilidian ſyſtem of religion furniſhed us with ſome tenets, principles, and hieroglyphics: but theſe, together with the Egyptian ſymbols and Judaic monuments, are collected only as [172] a ſucceſſional ſeries of circumſtances, which the devotees of the Deity, in dif⯑ferent and diſtant ages of the world, had profeſſed; and are all reſolved into the preſent ſyſtem of maſonry, which is made perfect in the doctrine of chriſtianity: from theſe united members gaining alone that evidence of antiquity, which ſhews that we are deſcendants of the firſt wor⯑ſhippers of the Deity.

That there were builders of cities, towers, temples, and fortifications, from the earlieſt ages, is indiſputable;—but that the artificers were formed into bo⯑dies, ruled by their own proper laws, and knowing myſteries and ſecrets which were kept from the world, I am greatly doubtful:—for ſo plain, eaſy, and intel⯑ligible is the mechanic art of building, that it is comprehenſible to any capacity, and needed not to be wrapped up in myſtic rules; neither was there any oc⯑caſion for the artificers to go about as conjurers, profeſſing a ſcience unrevealed to the world.

[173]Man would be taught building by the animals daily under his obſervation: the fox, the rabbit, and many other crea⯑tures, form themſelves caves; the beaver is an architect in wood, and builds hovels and ſheds; the birds at a ſeaſon for their increaſe, prepare their neſts for the pro⯑tection of their young; the bee labours in conſtructing cities and ſtore-houſes; the ants are cloiſtered in their little mount, perforated with labyrinths, where their provender and progeny are ſecured.—All theſe would inſtruct men in building;— ſo that whilſt our race were reaping the firſt rudiments of knowledge from the book of nature, after the darkneſs which had overwhelmed them in their diſobe⯑dience, this could remain no ſecret.

Beſides, if we ſhould be reſolved into the ſucceſſors of mechanics, and as ſuch, ſhould take our grand progreſs from the building of the temple at Jeruſalem, we ſhall find, that HIRAM, who was ſent from Tyre to aſſiſt in that ſtructure, had not his excellence in architecture only, but in molten work, and alſo in dying, [174] as is ſaid in Chronicles: ‘He was ſkilful to work in ſilver and gold, in braſs, in iron, in ſtone, and in timber, in pur⯑ple, in blue, in fine linen, and in crim⯑ſon; alſo to grave all manner of gra⯑ving.’—He was the ſubject of a ſtate, wherein the worſhip of idols was eſtab⯑liſhed.—This kind of religion gave en⯑couragement to, and greatly advanced the fine arts, as it employed ſtatuaries, ſculptors, painters, and thoſe who made graven images.—Solomon ornamented his temple with cherubins and palm trees, fruits and flowers: from whence I do not doubt Hiram's knowledge was in the bu⯑ſineſs of a ſtatuary and painter, that he made graven images of ſtone and wood, and molten images in metals.—In Kings, it is ſaid only, ‘that Hiram was filled with wiſdom and underſtanding, and cunning to work all works in braſs.’— As to Solomon's part in this great ſtruc⯑ture, he being inclined to this mighty work of piety through the ordinances of heaven, and the promiſes made to his fa⯑ther David, was the executor of that plan which was revealed to him from a⯑bove:—he called forth the ſages and reli⯑gious [175] men amongſt his people to perform the work:—he claſſed them according to their rank in their religious profeſſion; as the prieſts of the temple were ſtationed in the ſolemn rites and ceremonies inſtituted there.—This diſtinction was maintained in moſt religious ſocieties, but eſpecially with the primitive chriſtians.—The cho⯑ſen ones of Solomon, as a pious and holy duty, conducted the work.—If we regard them as architects by profeſſion, by reaſon of this duty, ſo we may Abel, Noah, Abraham, Jacob, Moſes, and David, by reaſon of the building of their altars, which were no other than works of piety and devotion.—From thoſe circumſtances, I am bold to ſay, that if we trace the antiquity of maſonry on the operative principles, and derive ſuch principles from the building of Solomon's Temple, we may as well claim all the profeſſions which Hiram excelled in:—but I will leave this ſpeculation for more material ſubjects.

Some maſters of deſign have brought their works to a ſingular juſtneſs, ſym⯑metry, and order, in Egypt and Greece, in Italy and many other European ſtates: [176] but they, like proficients in painting and muſic, had their excellence from a degree of genius and taſte peculiar to themſelves. —It was a ſingular gift, and they needed not myſteries to keep it ſecret; for as men's geniuſes are as various as their fea⯑tures, ſo was this excellence in architec⯑ture as free from uſurpation, as if it had been wrapped up in the moſt profound magic.

I am perſuaded there was no occaſion to form ſuch ſecret rules for the compact of operative maſons:—Solomon, for the conduct of ſuch a multitude, wiſely pre⯑ſerved the order of the religious, and the myſteries of their initiation, for the rule of his people employed in the temple.—Aſ⯑ſuredly the ſecrets revealed to us were for other uſes than what relate to labouring up maſſes of ſtone; and our ſociety, as it now ſtands, is an aſſociation on religious and charitable principles; which princi⯑ples were inſtituted and aroſe upon the knowledge of God, and in the chriſtian revelation.

[177]Soon after the time that chriſtianity became the eſtabliſhed religion of this country, the profeſſors of it employed themſelves in founding religious houſes, and in the building of places of public worſhip.—On any reform of religion, it is obſervable the firſt profeſſors are inclina⯑ble to enthuſiaſm.—Such was the caſe in this land, on the advancement of the chriſtian doctrine:—a fervor for endow⯑ments infatuated the minds of the con⯑verted;—certain days were aſſigned for the purpoſe of attending to religious works and edifices, called hally-wark-days; on which no man, of what pro⯑feſſion, rank, or eſtate ſoever, was ex⯑empt from attending that duty.—Beſides, there were a ſet of men called haly-werk-folk^*, to whom were aſſigned certain [178] lands, which they held by the ſervice of repairing, defending, or building churches and ſepulchres; for which pious labours they were exempt from all feodal and military ſervices: theſe men being ſtone-cutters and builders, might alſo be of our profeſſion, and moſt probably they were ſelected from thence, the two being in no wiſe incompatible with each other.—The county of Durham ^* entertained a parti⯑cular ſet of thoſe haly-werk-folk, who were guards of the patrimony and holy ſepulchre of St Cuthbert.—Theſe men come the neareſt to a ſimilitude of Solo⯑mon's maſons, and to the title of FREE AND ACCEPTED MASONS, of any degree of architects I have gained any knowledge of: but whether their initia⯑tion was attended with any peculiar cere⯑monies, or by what laws they were regu⯑lated, I have not been able to diſcover; and muſt lament, that in the church re⯑cords of Durham, or in any public office there, there are not the leaſt remains of evidence, touching theſe people and the con⯑ſtitution [179] of their ſociety. It was a matter to be coveted by me, lecturing on this ſubject, as moſt probably ſuch conſtitution or evidence would have confirmed every hypotheſis I have raiſed on the definition of our emblems and myſteries.

The emblems uſed by theſe people, very much reſembled thoſe of our ſociety, ſeveral tokens of which have been found of late years in pulling down old ruins.— It is much to be wiſhed, that thoſe noble⯑men, &c. in whoſe poſſeſſion antient ab⯑beys ſtand, would on all occaſions of pul⯑ling down or repairing, give inſtructions to their workmen, to preſerve with care any antique marks, characters, or em⯑blems they may find.—There are ſome double walls, or hollow pillars, in which ſuch things were depoſited.—Few men will be at the expence of digging to the foundations of ſuch buildings, where valuable marks and curious inſcriptions would be found on the foundation or what was called the angle-ſtone, which formed a perfect cube.—This was a very antient cuſtom: the unbelieving Jews ac⯑cuſed our Saviour of having ſtolen the [180] myſtic words, the TETRAGRAMMA⯑TON, or URIM AND THUMMIM, from the foundation of the temple at Jeruſalem, which they ſaid he carried concealed about him, whereby he was enabled to work his miracles.

Soon after the progreſs of chriſtianity in this land, all Europe was inflamed with the cry and madneſs of an enthuſiaſtic monk, who prompted the zealots in re⯑ligion to the holy war; in which, for the purpoſe of recovering the holy city and Judea out of the hands of infidels, armed legions of ſaints, devotees, and enthu⯑ſiaſts, in tens of thouſands, poured forth from every ſtate of Europe, to waſte their blood and treaſure, in a purpoſe as barren and unprofitable as impolitic.

It was deemed neceſſary that thoſe who took up the enſign of the croſs in this enterprize, ſhould form themſelves into ſuch ſocieties as might ſecure them from ſpies and treacheries; and that each might know his companion and brother labourer, as well in the dark as by day. As it was with Jeptha's army [181] at the paſſes of Jordan, ſo alſo was it requiſite in theſe expeditions that certain ſigns, ſignals, watch-words, or paſs-words, ſhould be known amongſt them; for the armies conſiſted of various nations and various languages.—We are told in the book of Judges, ‘that the Gileadites took the paſſes of Jordan before the Ephraimites; and it was ſo, that when thoſe Ephraimites which were eſcaped ſaid, let me go over, that the men of Gilead ſaid unto him, Art thou an Ephraimite? If he ſaid nay, then ſaid they unto him, ſay now Shib⯑boleth, and he ſaid Sibboleth, for he could not frame to pronounce it right. Then they took them and ſlew them at the paſſage of Jordan.^*’

[182]No project or device could anſwer the purpoſes of the cruſadors better than thoſe of maſonry:—the maxims and ceremonials attending the Maſter's order had been [183] previouſly eſtabliſhed, and were materi⯑ally neceſſary on that expedition; for as the Mahomedans were alſo worſhippers of the Deity, and as the enterprizers were ſeeking a country where the maſons were in the time of Solomon called into an aſſociation, and where ſome remains would certainly be found of the myſteries and wiſdom of the antients and of our prede⯑ceſſors. Such degrees of maſonry as ex⯑tended only to the acknowledgment of their being ſervants of the God of nature, would not have diſtinguiſhed them from thoſe they had to encounter, had they not aſſumed the ſymbols of the chriſtian faith.

All the learning of Europe in thoſe times, as in the ages of antiquity, was poſſeſſed by the religious;—they had ac⯑quired the wiſdom of the antients, and the original knowledge which was in the beginning, and now is, THE TRUTH; —many of them had been initiated into the myſteries of maſonry;—they were the projectors of this enterprize, and as Solo⯑mon in the building of the temple, intro⯑duced orders and regulations for the con⯑duct [184] of the work, which his wiſdom had been enriched with from the learning of the ſages of antiquity, ſo that no confu⯑ſion ſhould happen during its progreſs, and ſo that the rank and office of each fellow-labourer might be diſtinguiſhed and aſcertained beyond the poſſibility of de⯑ceit; in like manner the prieſts projecting the cruſades, being poſſeſſed of the myſ⯑teries of maſonry, the knowledge of the antients, and of the univerſal language which ſurvived the confuſion of Shinar, revived the orders and regulations of So⯑lomon, and initiated the legions therein who followed them to the Holy Land:— hence that ſecrecy which attended the cruſaders.

Amongſt other evidence which autho⯑rizes me in the conjecture that maſons went to the holy wars, is the doctrine of that order of maſons, called the HIGHER ORDER. I am induced to believe that order was of Scottiſh extraction; ſeparate nations might be diſtinguiſhed by ſome ſeparate order, as they were by ſingular enſigns: but be that as it may, it fully proves to me that maſons were cruſaders.

[185]As my intention in this lecture was not only to ſpeculate on the antient ſe⯑crecy amongſt maſons, but alſo to treat of the ſecrecy of maſons in this age, I muſt therefore turn my thoughts to the importance ſecreſy is now of amongſt us, when there are no holy ſtructures to erect, no holy wars to wage, and nothing but charity and brotherly love to cheriſh a⯑mong maſons.

This inſtitution, which was firſt founded in the myſteries of religion, as I have be⯑fore rehearſed to you, is now maintained by us on the principles of lending mutual aid and conſolation to each other.—How ſhould we be able to diſcern the brethren of this family, but through ſuch tokens as ſhould point them out from other men? Language is now provincial, and the dia⯑lects of different nations would not be comprehenſible to men ignorant and un⯑lettered. Hence it became neceſſary to uſe an expreſſion which ſhould be cog⯑nizable by people of all nations.—So it is with maſons;—they are poſſeſſed of that univerſal expreſſion, and of ſuch remains [186] of the original language, that they can communicate their hiſtory, their wants, and prayers, to every brother maſon throughout the globe:—from whence, it is certain, that multitudes of lives have been ſaved in foreign countries, when ſhip-wreck and miſery had overwhelmed them: when robbers had pillaged, when ſickneſs, want, and miſery had brought them even to the brink of the grave, the diſcovery of maſonry has ſaved them: the diſcovery of being a brother, hath ſtaid the ſavage hand of the conqueror, lifted in the field of battle to cut off the captive; hath withheld the ſword im⯑brued in carnage and ſlaughter, and ſub⯑dued the inſolence of triumph to pay homage to the craft.

The importance of ſecrecy with us, is ſuch, that we may not be deceived in the diſpenſing of our charities;—that we may not be betrayed in the tenderneſs of our benevolence, and others uſurp the portion which is prepared for thoſe of our own family.

[187]To betray the watch-word, which ſhould keep the enemy from the walls of our citadel, ſo as to open our ſtrong⯑holds to robbers and deceivers, is as great a moral crime, as to ſhew the common thief the weakneſſes and ſecret places of our neighbour's dwelling-houſes, that he may pillage their goods.—Nay it is ſtill greater, for it is like aiding the ſacrile⯑gious robber to ranſack the holy places, and ſteal the ſacred veſſels devoted to the moſt ſolemn rites of religion.—It is ſnatching from the divine hand of cha⯑rity, the balm which ſhe holds forth to heal the diſtreſſes of her children; the cor⯑dial cup of conſolation, which ſhe offers to the lip of calamity, and the ſuſtenance her fainting infants ſhould receive from the boſom of her celeſtial love.

As this then is the importance of ma⯑ſons ſecrecy, wherefore ſhould the world wonder that the moſt profligate tongue which ever had expreſſion hath not re⯑vealed it? The ſport is too criminal to afford delight even to the wickedeſt of mankind; for it muſt be wantonneſs only [188] which could induce any man to divulge it, as no profit could ariſe therefrom, nor ſelfiſh view be gratified.—It was men⯑tioned by divine lips as a crime not in nature: ‘What man is there of you, whom if his ſon aſk for bread, will give him a ſtone; or if he aſk a fiſh, will give him a ſerpent?’—Then can there be a man ſo iniquitous among ma⯑ſons, as to guide the thief to ſteal from his ſick brother the medicine which ſhould reſtore his health? the balſam which ſhould cloſe his wounds? the cloathing which ſhould ſhield his trembling limbs from the ſeverity of the winter? the drink which ſhould moiſten his fainting lip? the bread which ſhould ſave his ſoul alive?

Such is the importance of our ſecrecy: —were there no other ties upon our af⯑fections or conſciences, than merely the ſenſe of the injury we ſhould do to the poor and the wretched, by a tranſgreſſion of this rule, I am perſuaded it would be ſufficient to lock up the tongue of every man who profeſſeth himſelf to be a MA⯑SON.

LECTURE XI. Of Charity.

AS one of the principal characteriſtics of a Maſon, in this lecture, I will treat of CHARITY.

I do not mean to make ſtrictures on that modern error of indiſcriminately diſpenſing alms to all ſuppliants, without regard to their real wants or real merits; whereby the hypocrite and knave often eat the bread which virtue in diſtreſs ought to be relieved by.—This is a miſ⯑taken character of charity, in which ſhe is too often abuſed.—Though the boun⯑ties of benevolence and compaſſion are given with a righteous wiſh, yet they ſhould be ruled by diſcretion.

[190]The antients uſed to depict the virtue CHARITY, in the character of a goddeſs, ſeated in a chair of ivory, with a golden tire upon her head, ſet with precious ſtones:—her veſture, like the light of heaven, repreſented univerſal benevo⯑lence; her throne was unpolluted and unſpotted by paſſions and prejudices; and the gems of her fillet repreſented the ineſtimable bleſſings which flowed variouſly from her bounty.

They alſo repreſented the charities, otherwiſe called the graces, under three perſonages:—one of theſe was painted with her back towards us, and her face forward, as proceeding from us; and the other two with their faces towards us, to denote, that for one benefit done we ſhould receive double thanks:—they were painted naked, to intimate that good of⯑fices ſhould be done without diſſembling and hypocriſy:—they were repreſented young, to ſignify that the remembrance of benefits ſhould never wax old:—and alſo laughing, to tell us that we ſhould do good to others with chearfulneſs and [191] alacrity.—They were repreſented linked together, arm in arm, to inſtruct us that one kindneſs ſhould prompt another; ſo that the knot and bond of love ſhould be indiſſoluble.—The poets tell us, that they uſed to waſh themſelves in the fountain Acidalius, becauſe benefits, gifts, and good-turns ought to be ſincere and pure, and not baſe, ſordid, and counterfeit.

CHARITY, in the works of moraliſts, is defined to be the love of our brethren, or a kind of brotherly affection one to⯑wards another.—The rule and ſtandard that this habit is to be examined and re⯑gulated by among chriſtians, is the love we bear to ourſelves, or that the Me⯑diator bore towards us;—that is, it muſt be unfeigned, conſtant, and out of no other deſign than their happineſs.

Such are the general ſentiments which the antients entertained of this virtue, and what the modern moraliſts and chriſ⯑tians define it to be at this day.

In what character CHARITY ſhould be received among maſons, is now my [192] purpoſe to define, as it ſtands limited to our own ſociety.^*

As being ſo limited, we are not through that channel ſubject to be impoſed on by falſe pretences; and are certain of the proper and merited adminiſtration of it. It is hence to be hoped, that it exiſts with us without diſſembling or hypocriſy, and lives in ſincerity and truth:—that be⯑nefits [193] received impreſs a lively degree of gratitude and affection on the minds of maſons, as their bounties ſhould be be⯑ſtowed with chearfulneſs, and unac⯑quainted with the frozen ſinger of reluc⯑tance:—the benevolence of our ſociety ſhould be ſo mutual and brotherly, that each ought to endeavour to render good offices, as readily as he would receive them.^*

[194]In order to exerciſe this virtue, both in the character of maſons and in com⯑mon life, with propriety, and agreeable to ſuch principles, we ſhould forget every obligation but affection; for otherwiſe it were to confound charity with duty.— The feelings of the heart ought to direct the hand of CHARITY.—To this pur⯑poſe we ſhould be diveſted of every idea of ſuperiority, and eſtimate ourſelves as being of the ſame rank and race of men: —in this diſpoſition of mind we may be ſuſceptible of thoſe ſentiments which CHARITY delighteth in, to feel the woes and miſeries of others with a ge⯑nuine and true ſympathy of ſoul:—COM⯑PASSION [195] is of heavenly birth;—it is one of the firſt characteriſtics of huma⯑nity.—Peculiar to our race, it diſtin⯑guiſhes us from the reſt of creation.^*

[196]He whoſe boſom is locked up againſt compaſſion is a Barbarian;—his manners muſt be brutal—his mind gloomy and moroſe—and his paſſions as ſavage as the beaſts of the foreſt.

What kind of man is he, who full of opulence, and in whoſe hand abundance overflows, can look on virtue in diſtreſs, and merit in miſery, without pity?—Who could behold without tears, the deſolate and forlorn eſtate of a WIDOW, who in [197] early life, having been brought up in the boſom of a tender mother, without knowing care, and without taſting of neceſſity, was not befitted for adverſity; —whoſe ſoul was pure as innocence, and full of honor;—whoſe mind had been brightned by erudition under an indul⯑gent father;—whoſe youth, untutored in the ſchool of ſorrows, had been flattered with the proſpect of days of proſperity and plenty;—one, who at length, by the cruel adverſity of winds and ſeas, with her dying huſband, is wrecked in total de⯑ſtruction and beggary; driven by ill for⯑tune, from peace and plenty; and from the bed of eaſe, changes her lot to the dank dunghill, for the relief of her wea⯑rineſs and pain;—grown meagre with neceſſity, and ſick with woe;—at her boſom hanging her famiſhed infant, draining off the dregs of parental life, for ſuſtenance; beſtowed from maternal love—yielding exiſtence to ſupport the babe.—Hard-hearted covetouſneſs and proud titles, can ye behold ſuch an ob⯑ject, dry eyed?—Can avarice graſp the mite which ſhould ſuſtain ſuch virtue? —Can high life lift its ſupercilious brow [198] above ſuch ſcenes in human life; above ſuch miſeries ſuſtained by a fellow-crea⯑ture?—If perchance the voice of the un⯑fortunate and wretched widow is heard in complainings, when wearying PATI⯑ENCE and relaxing RESIGNATION breathes a ſigh, whilſt modeſty forbids her ſupplication; is not the groan, the ſigh, more pathetic to your ear, you rich ones, than all the flattering petitions of a cringing knave, who touches your vanity and tickles your follies; extorting from your very weakneſſes, the proſtituted por⯑tion of CHARITY.—Perhaps the fatal hour's at hand, when conſolation is re⯑quired to cloſe the laſt moments of this unfortunate one's life:—can the man ab⯑ſorbed in pleaſure roll his chariot wheels beyond the ſcene of ſorrow without com⯑paſſion, and without pity ſee the laſt con⯑vulſion and the deadly gaze which paint miſery upon the features of an expiring ſaint!—If angels weep in heaven, they weep for ſuch:—if they can know con⯑tempt, they feel it for the wealthy, who beſtow not of their ſuperfluities, and ſnatch not from their vices what would gladden ſouls ſunk in the woes of worldly [199] adverſity.—The eyes of cherubims view with delight the exerciſe of ſuch benevo⯑lence as forms the character of the good Samaritan:—ſaints touch their golden lyres, to hymn HUMANITY's fair hiſtory in realms of bliſs; and approbation ſhines upon the countenance divine of OMNI⯑PRESENCE, when a man is found in the exerciſe of virtue.

What ſhould that human wretch be called, who, with premeditated cruelty and avarice, deviſes miſchief whilſt he is conſcious of his neighbour's honeſty;— whilſt he ſees him induſtriouſly, day by day, labouring with ſweaty brow and weary limbs, toiling with chearfulneſs for bread,—on whoſe exerted labour, an af⯑fectionate and virtuous wife and healthy children, crowding his narrow hearth with naked feet, depend for ſuſtenance; —whilſt he perceives him, with integrity more than human, taking ſcrupulouſly his own, and wronging no man for his hunger or his wants;—whilſt he ſees him with fatigued ſinews, lengthen out the toil of induſtry, from morn to night with unremitting ardor, ſinging to elude re⯑pining, [200] and ſmoothing his anxieties and pain with hope, that he ſhall reward his wearineſs by the overflowings of his wife's chearful heart, and with the ſmiles of his feeding infants?—What muſt he be, who knows ſuch a man, and by his craft or avarice extorts unjuſt demands, and brings him into beggary?—What muſt he be, who ſees ſuch a man deprived by fire or water of all his ſubſtance, the habitation of his infants loſt, and nothing left but nakedneſs and tears,—and ſeeing this, af⯑fords the ſufferer no relief?—Surely in nature few ſuch wretches do exiſt! but if ſuch be, it is not vain preſumption to proclaim, that like accurſed Cain, they are diſtinguiſhed as the outcaſt of God's mercies, and are left on earth to live a life of puniſhment.

The objects of true CHARITY, are MERIT and VIRTUE in diſtreſs;—per⯑ſons who are incapable of extricating themſelves from misfortunes which have overtaken them in old age;—induſtrious men, from inevitable accidents and acts of Providence ruſhed into ruin;—widows left ſurvivors of their huſbands, by whoſe [201] labours they ſubſiſted;—orphans in tender years left naked to the world.

What the claims of ſuch, on the hand of charity, when you compare them to the miſcreants who infeſt the doors of every dwelling with their importunities; wretches wandering from their homes, ſhewing their diſtortions and their ſores to prompt compaſſion; with which ill-gotten gains, in concert with thieves and vagabonds, they revel away the hours of night which conceals their iniquities and vices.

CHARITY, when miſapplied, loſes her titles, and inſtead of being adorned with the dreſs of virtue, aſſumes the inſignifi⯑cance, the bells and feathers of folly.

LECTURE XII. On Brotherly Love.

I Shall treat of BROTHERLY LOVE, in this lecture, in that light which ſolely appertains to maſons.

The neceſſity there is for the exertion of brotherly regard among maſons in the lodge, is obvious to every one:— PEACE, REGULARITY, and DECORUM are indiſpenſible duties here:—all the ſire of reſentment, and remembrance of in⯑juries, ſhould be forgotten; and that cordiality ought to be warm among us, which brings with it chearfulneſs and re⯑joicing:—the true worſhipers of the Deity, men who held juſt notions of the princi⯑ples of nature, in the times of barbarous [203] ignorance, durſt not publicly practiſe the one, or promulgate the other:—but happy is our eſtate, in this lettered age and this land of liberty, we profeſs our ſentiments with freedom, and without fear; we exer⯑ciſe our religious principles under a full toleration; and as ſocial beings we aſſemble in the lodge, to enjoy the pleaſures of friendſhip, and the breathings of true benevolence without alloy.

After the buſineſs of the lodge is diſ⯑patched, we are met together to open out the chearfulneſs of our hearts with⯑out guile; for here are no tale-bearers, cenſors, or revilers among us;—our lodge is ſacred to SILENCE:—hence we may ſay figuratively, ‘it is ſituate in the ſe⯑cret places, where the cock holdeth not his watch, where the voice of rail⯑ing reacheth not, where brawling, as the intemperate wrath of women, can⯑not be heard.’

Without ſuſpicion of being betrayed in our words, or enſnared in the openneſs of our dealings, our mirth here is un⯑diſguiſed, is governed by PRUDENCE, [204] tempered with LOVE, and cloathed in CHARITY:—thus it ſtandeth void of offence:—no malicious mind warps inno⯑cent expreſſions to wicked conſtructions, or interprets unmeaning jeſts into ſar⯑caſms or ſatyres; but as every ſentiment flows full of benevolence, ſo every ear here, is attuned to the ſtrain, in harmo⯑nious concord, and taſtes the pleaſures of feſtivity ſo pure, that they bear our re⯑flections, in the morning, without remorſe.

Peace, regularity, and decorum, which I ſaid were indiſpenſible duties here, are not the offspring of controul, or the iſſue of authority; but a voluntary ſervice, which every man brings to the lodge.

There are ſeaſons indeed, in which authority is properly exerciſed;—man is frail;—the moſt prudent may ſometimes deviate:—it was a maxim of the antient philoſophers, that "to err was human;" therefore in the lodge there ought to be a conſtant governor, who ſhould reſtrain the improprieties which may creep in among us, by any brother coming here after an intemperance in liquor.

[205]Another degree of brotherly love which ſhould prevail here, is to hear the peti⯑tions of every member of this ſociety with tenderneſs and attention.—Where there is at any time a brother of our commu⯑nity ſick or in diſtreſs, the caſe of his ca⯑lamities ſhould come here repreſented by a brother, who will neither deceive us, nor hold back any part of his merits;— and the lodge muſt teſtify all due regard, by receiving the petition patiently, and giving relief according to the deſerts.

The moſt material part of that bro⯑therly love which ſhould ſubſiſt among us maſons, is that of ſpeaking well of each other to the world:—more eſpecially it is expected of every member of this fraternity, that he ſhould not traduce his brother.—Calumny and ſlander are deteſtable crimes againſt ſociety.—No⯑thing can be viler than to traduce a man behind his back; it is like the villainy of an aſſaſſin, who has not virtue enough to give his adverſary the means of ſelf-defence; but lurking in darkneſs, ſtabs [206] him whilſt he is unarmed, and unſuſpi⯑cious of an enemy.

Of this crime, the much-admired poet Shakeſpear has given a juſt deſcription.

Calumny has this direful conſequence, that it carries with it not a momentary effect only, but endures for time un⯑counted.—The wickedneſs of the world is ſuch, that it is greedy of ſcandal; and when once the voice of defamation hath uttered its poiſon, like a peſtilence it ſmites and contaminates;—it ſpreads jea⯑louſies in families, diviſion and wrath among friends, urges fathers againſt chil⯑dren, and brother againſt brother.—When once the pernicious tale gets birth, it cannot be recalled; and thence the ſin⯑ner's penitence is not capable of expia⯑tion: for the evil conſequences may lay dormant in the womb of futurity, and become an intail of ſorrow on the third and fourth generation of him that is in⯑jured. [207] —What malice and miſchief, what infernal diſpoſition, muſt actuate the mind which is capable of defaming the inno⯑cent!—there is no crime of which ſuch a wretch might not be the perpetrator;— againſt ſuch a villain there is no armour for defence;—he aſſaults the naked and unſuſpicious, and like the contagion of ſome horrid diſeaſe, he ſmiteth whilſt the victim ſleeps.—Juſtice is diſarmed againſt ſuch a ſinner, as concealment is his ſafe⯑guard, and only the eye of heaven diſco⯑vers his iniquity.

It is not only expected of maſons, that they ſhould, with a conſcientious ſoul, re-refrain from evil-ſpeaking; but alſo, that they ſhould ſpeak well of each other.

To give a man his juſt and due cha⯑racter, is ſo eaſy a duty, that it is not poſſible for a benevolent mind to avoid it; —it is a degree of common juſtice which honeſty itſelf prompts one to.—It is not enough that we refrain from ſlander; but it is required of maſons that they ſhould ſpeak graciouſly and with affection, with⯑holding nothing that can be uttered to a [208] brother's praiſe or good name with truth. —What a pleaſure doth it give the heart, feeling benevolent diſpoſitions, to give praiſes where due.—There is a ſelfiſh joy in good ſpeaking, as ſelf-approbation ſuc⯑ceeds it.—Beſides, the breaſt of ſuch a man feels enlarged, whilſt he utters the praiſe due to his neighbour; and he ex⯑periences all the fineſt ſenſations of love, whilſt he moves others to the ſame object of his regard.

The neutral diſpoſition, frigid and re⯑ſerved, neither ſpeaks good nor evil;— but the man taſting brotherly love, is warm to commend.—It is an eaſy and cheap means of beſtowing good gifts and working good works;—for by a juſt praiſe to induſtry, you recommend the induſtrious man to thoſe to whom he might never be known, and thereby en⯑large his credit and his trade.—By a juſt commendation of merit, you may open the paths of advancement through thoſe whoſe power might never have been peti⯑tioned.—By a proper praiſe of genius and art, you may rouſe the attention of thoſe patrons to whom the greateſt deſervings [209] might have remained a ſecret. It is a degree of juſtice which every man has a right to, from his brother, that his vir⯑tues be not concealed.

To ſhroud the imperfections of our friend, and cloak his infirmities, is chriſ⯑tian-like, and charitable, conſequently be⯑ſitting a maſon:—even the truth ſhould not be told at all times; for where we cannot approve, we ſhould pity in ſilence. —What pleaſure or profit can there ariſe by expoſing the ſecrets of a brother?— To exhort him, is virtuous;—to revile him, is inhuman; —and to ſet him out as an object of ridicule, is infernal.

From hence we muſt neceſſarily deter⯑mine, that the duty of a good man leads to work the works of benevolence; and his heart is touched with joy, whilſt he acts within her precepts.

Let us therefore be ſtedfaſt and im⯑moveable in our ordinances, that we be proved to have A TONGUE OF GOOD REPORT.

LECTURE XIII. On the Occupations of Maſons.

IN my former lectures I have declared it to be my opinion, that MASONS, in the preſent ſtate of MASONRY, were never a body of architects.—By the book of conſtitutions publiſhed by authority, we ſee no grand communication held in form, till of very late date: neither is there any evidence therein to contradict the propoſitions I have laid down.—The ſucceſſion therein deſcribed, is by no means to be accepted and underſtood in a literal ſenſe; but as a pedigree or chrono⯑logical table of the ſervants of the Deity, working in the duties of righteouſneſs.

[211]I ground my judgment of the nature of our profeſſion on our ceremonials, and am convinced they have not their rela⯑tion to building and architecture, but are emblematical, and imply moral, ſpi⯑ritual, and religious tenets.—It appears to me ſelf-evident, that the ſituation of the lodge, and its ſeveral parts, are copied after the tabernacle and temple, and are repreſentative of the univerſe, implying that the univerſe is the temple in which the Deity is every where preſent; our mode of teaching the principles of our profeſſion, is derived from the Druids; our maxims of morality, from Pytha⯑goras; our chief emblems, originally from Egypt; to Baſilides we owe the ſcience of Abrax, and the characters of thoſe emanations of the Deity which we have adopted, and which are ſo neceſſary for the maintenance of a moral ſociety.—I am induced to believe, that our preſent ceremonies were more generally taught, and more candidates were initiated there⯑in, on the opening of the cruſades, than in any other aera, or on any other known occaſion.

[212]The Engliſh hiſtorians agree, that in the reign of Henry the Second, and in the year 1188, at an interview between the Kings of England and France, at⯑tended by the prelates and nobility of both nations, the Archbiſhop of Tyre pronounced ſuch a melancholy account of S [...]ladine's ſucceſs in the Holy Land, and the miſeries of the chriſtians in that country, that the audience was greatly affected with the relation; and the two kings agreed to convert their whole at⯑tention to the relief of thoſe adventurers. —They received the croſs from the hands of the archbiſhop, reſolving to go there in perſon; and their example was fol⯑lowed by Philip Count of Flanders, and a great number of the prelates and nobi⯑lity there preſent:—A PLENARY IN⯑DULGENCE was publiſhed in the pope's name, for all that would make a fair confeſſion of their ſins, and engage in the cruſade: —the different nations aſſumed croſſes of a different colour, and RULES AND ORDERS were eſtabliſhed for pre⯑venting RIOT, LUXURY, AND DIS⯑ORDER on the enterprize.

[213]Theſe were the principal rules made for the regulation of the cruſaders.—We may conjecture theſe religious campaigns being over, that men initiated in the myſteries of maſonry, and engaged and inrolled under thoſe rules and orders, which were eſtabliſhed for the conduct of the nations in the holy war, would form themſelves into lodges, and keep up their ſocial meetings when returned home, in commemoration of their adventures and mutual good offices in Paleſtine, and for the propagation of that knowledge into which they had been initiated.

As a further argument that builders and architects were not the original mem⯑bers of our ſociety, the MASONS of the city of London obtained their incorpora⯑tion and charter in the reign of King Henry the Fifth, in or about the year 1419; they taking on themſelves the name of FREE MASONS.—By their charter they are governed by a maſter and two wardens, with twenty-five aſ⯑ſiſtants.—Of this incorporated body, ſixty-five are of the livery of London.

[214]It has never been pretended, that the ſociety of FREE AND ACCEPTED MASONS have in any manner been con⯑nected, or much leſs have united them⯑ſelves, with the incorporated body of ma⯑ſons enchartered; but on the contrary, have kept themſelves totally apart.

It has been alledged, that in the reign of King Henry the Sixth an obſolete law was enacted, ſetting forth, ‘that by the yearly congregations and confederacies made by maſons in their general aſſem⯑blies, the good courſe and effects of the ſtatute of labourers were openly vio⯑lated and broken, and making the fu⯑ture holding of their chapters and con⯑gregations felony.’

It is impoſſible that this ſtatute ſhould relate to any other perſons, than the in⯑corporated body of working maſons; who under an excluſive charter, by ſe⯑cret combinations raiſed the prices of their labour, and prevented craftſmen of their fraternity, not members of the charter, from exerciſing their trade within the [215] limits of London; which might occaſion a grievance worthy of parliamentary re⯑dreſs:—but in what manner the ſtatutes of labourers could be affected by the aſſo⯑ciations of this fraternity of ours, is not in my power to comprehend. Our re⯑cords give us no evidence of any ſuch convocations, at the time mentioned.

By the charter of MASONS, they aſ⯑ſumed the title of FREE MASONS, be⯑ing intitled to the franchiſes of the city of London.

Why the title of FREE is annexed to our ſociety, or that of ACCEPTED, I hope I may be allowed to conjecture was derived from the cruſades.—There the volunteers entering into that ſervice muſt be FREEMEN, born free, and not vil⯑lains or under any vaſſallage; for it was not until long after the cruſades, that vaſſallage and feudal ſervices, together with the ſlaviſh tenures, were taken a⯑way.

They were intitled to the ſtile of AC⯑CEPTED, under that PLENARY IN⯑DULGENCE [216] which the pope publiſhed, for all that would confeſs their ſins, and inliſt in the enterprize of the holy war; whereby they were accepted and received into the boſom of the father of the church. —Some authors have preſumed to tell us, that it was the original deſign of the chriſtian powers, in their enterprize in the Holy Land, to rebuild the temple at Jeruſalem; but I cannot diſcover any good authority for this aſſertion.—In mo⯑dern maſonry it is given as a principle, why our dedication of lodges is made to ST JOHN, that the maſons who engaged to conquer the Holy Land, choſe that ſaint for their patron —I ſhould be ſorry to appropriate the Balſarian ſect of chriſ⯑tians of St John, as an explanation of this principle; — ST JOHN obtains our dedication, as being the proclaimer of that ſalvation which was at hand, by the coming of Chriſt; and we, as a ſet of re⯑ligious aſſembling in the true faith, com⯑memorate the proclamations of the Bap⯑tiſt.—In the name of ST JOHN THE EVANGELIST, we acknowledge the teſtimonies which he gives, and the di⯑vine [...], which he makes manifeſt.— [217] But to return to the ſubject of the cru⯑ſaders.

It is probable that the ſame enthuſiaſtic ſpirit which engaged men to enter into the cruſades, at the vaſt expence and ha⯑zard which hiſtory deſcribes, alſo led them into as enormous a folly in the building of religious houſes:—during the reign of Henry the Second, when the Engliſh firſt engaged in the holy war, there were not leſs than one hundred and eleven abbeys, nunneries, and religious houſes founded in this kingdom;—du⯑ring the reign of Richard the Firſt, eigh⯑teen;—and during the reign of Henry the Third, forty: which ſhews the reli⯑gious infatuation which had totally over⯑run the minds of the people in thoſe reigns.—The Eccleſiaſtics, in imitation of the works of Solomon, might become the maſters of thoſe works, and ſuperin⯑tend and conduct the labours of the in⯑ferior ſect of haly-wark-folk; that by acceptable hands ſuch pious works might be conducted, and from whence the ig⯑norant and profane might be rejected, like the Samaritans:—theſe might aſſume [218] the honorary title of MASONS, which from vulgar acceptation, would naturally confound them with ordinary mechanics.

In the Angla-Norman Antiquities, it is ſaid of FREE MASONS, that they were an aſſociation of religious, who en⯑gaged in the founding and erecting of churches and religious houſes in Paleſtine. —I have already mentioned the religious ſect who were really architects and buil⯑ders of churches, the haly-wark-folk, with no ſmall degree of reſpect: they were a body of men ſubſiſting before the cruſades:—they were maintained by the church, under which they held lands for the ſervice of erecting and repairing churches, and for the guarding of the ſepulchres of ſaints.—It is not improbable, that when the rage of holy works and holy wars and the deſire of Paleſtine fired the minds of all Europe, but a body of thoſe people might embark in the enter⯑prize, and be tranſported thither to build churches, for the better planting or pro⯑pagating the chriſtian doctrine, or to guard and maintain the holy ſepulchre.— I would be ready at all times to admit [219] theſe emigrants might poſſeſs ſome rules and ceremonies for initiation peculiar to themſelves, ſo far as the bearers of bur⯑thens were admitted under Solomon in the building at Jeruſalem, and that they might retain their ſingular maxims and principles in ſecrecy:—and it may alſo be admitted, that in honor of that gradation of maſonry and of their profeſſion, they ſhould claim the greateſt antiquity, from Solomon's temple at leaſt:—they might even be more than a collateral branch of the FREE AND ACCEPTED MASONS, as I have before admitted, and be ini⯑tiated in the myſteries of maſonry, their occupation being in no wiſe incompatible with our profeſſion, and they might be known and diſtinguiſhed by the title of OPERATIVE MASONS, as the Eſſenes were divided into theoricks and practicks: —but from the writings of the author of the Angla-Norman Antiquities, I am con⯑vinced he was not a FREE AND ACCEP⯑TED MASON himſelf; and as the ſecrecy of that ſociety had attracted the attention of many, who as their curioſity was exer⯑ciſed, raiſed conjectures on the name of maſons, to diſcover their origin and prin⯑ciples, [220] or to reconcile their own opinions: from whence, nothing was more likely to ſtrike the attention of an hiſtorian, than this body of men; the haly-wark-folk rambling in Paleſtine were to his purpoſe.

Were we claimants only of the title of mechanics, we might have choſe as an⯑tient and a more honorable branch of the arts or ſciences;—we might have ſubſti⯑tuted geometry to a more worthy duty, and have honored our Maker in ſome profeſſion more expreſſive of our ſenſe of his power and dignity.

Our ORIGIN in this country is thought to be from the PHOENICI⯑ANS who came here with the Tyrian Hercules, and introduced the doctrines of HAM and the AMONIAN rites, together with the HEBREW CUS⯑TOMS; and afterwards the emigrants from the Holy Land, who taught us the rules inſtituted by SOLOMON at the temple of Jeruſalem; and finally, the propagators of the chriſtian doctrine, who brought with them the principles of the [221] Maſter's Order, and taught the con⯑verted thoſe ſacred myſteries which are typical of the chriſtian faith, and pro⯑feſſional of the hope of the reſurrection of the body and the life of regeneration. Yet I fear few among us are equal to the cha⯑racter we have aſſumed. Our LODGES are not now appropriated to WORSHIP and RELIGIOUS CEREMONIES; we meet as A SOCIAL SOCIETY, inclined to acts of benevolence, and ſuffer the more ſacred offices to reſt unperformed. —Whether this neglect is to our honor, I preſume not to remonſtrate; in our PRESENT STATE profeſſing ourſelves FREE AND ACCEPTED MASONS. We are totally ſevered from architects, and are become a ſet of men working in the duties of CHARITY, GOOD OF⯑FICES, and BROTHERLY LOVE— chriſtians in religion—ſons of liberty and loyal ſubjects: — we have adopted rules, orders, emblems, and ſymbols, which enjoin us to live a life of morality:—we have furniſhed our lodges with thoſe ſtriking objects, which ſhould at once in⯑timate to us the mightineſs and wiſdom [222] of God, the inſtability of the affairs of man, and the various viciſſitudes in hu⯑man life, and have ſet before our eyes preceptors of moral works; and to ſtrengthen our faith, we have enlightned our lodge with the emblem of the Trinity.

It is well known to us, that there is ſcarce a ſtate in Europe, in which our fraternity have not formed a body.—The wiſdom of the antients would paſs abroad into many regions, and thoſe who had aſſiſted in the pious labours at Jeruſalem, would, like Pythagoras, teach the ſciences and myſteries which they profeſſed, and communicate the ſyſtem to which they had been initiated;—religious men would retain the doctrines and myſteries with reverence, and with caution reveal them to thoſe they thought worthy to receive; hence the original knowledge would paſs into many countries:—but there is no accounting for this univerſality of the ſo⯑ciety, upon the principles of architecture and operative maſonry:—the rage of church-building had not contaminated all Europe as it did England; neither is there any probable means to be deduced from [223] architecture and the practice of builders, to account why in every tongue, and in every kingdom, the ceremonials of being made a maſon ſhould be the ſame.—If the honor of architecture was all that was to be regarded in the ſociety, various would be the devices by which the mem⯑bers in each nation would profeſs it.— As architecture, according to its preſent orders, had its progreſs from Egypt and Greece, ſome nations would have bor⯑rowed ſymbols and enſigns peculiar to thoſe people; or we ſhould have had in our ceremonies, or in our workings, ſome devices which might have diſtinguiſhed to us the beauties, orders, ornaments, proportions, or ſymmetries, of ſome or all of the rules, modes, or orders of archi⯑tecture, either from the plains of Shinar, from Egypt, Jeruſalem, Tadmore, or Greece; or have retained ſome geome⯑trical problems, on which the general principles of proportion in architecture were grounded or demonſtrated:—but inſtead of that, it is well known to us, that there is nothing of that kind reveal⯑ed. On the contrary, our myſteries are totally abſtracted from the rules of me⯑chanics: [224] they are relative to religion and morality, and are conducive to pious works: they are unfurniſhed with any type, ſymbol, of character, but what ap⯑pertains to demonſtrate the ſervants and devotees of the great [...].

There is not an inſtance of the Euro⯑pean ſtates uniting in any one enterprize, ſave the holy war; and from thence, we moſt rationally muſt conceive, the pre⯑ſent number of maſons diſperſed over the face of Europe was principally derived. The Amonian rites are almoſt totally diſ⯑tinguiſhed, religious zeal has imbrued the ſword in carnage, and Europe has groaned under perſecutions; the Romans extirpated the Druids, chriſtians have glutted their cruel hands with ſlaughter, bigotry and enthuſiaſm in every age have reigned in bloodſhed.—By the cruſades, the number of our ſociety would be greatly augmented; the occaſion itſelf would revive the rules of maſonry, they being ſo well adapted to that purpoſe, and alſo profeſſional of the chriſtian faith, from whence ſprang the ſpirit of the en⯑terprize.—After theſe purſuits ſubſided, [225] bodies of men would be found in every country from whence the levies were called; and what would preſerve the ſo⯑ciety in every ſtate, even during the per⯑ſecutions of zealots, the Maſter Maſon's Order, under its preſent principles, is adapted to every ſect of chriſtians. It originated from the earlieſt aera of chriſ⯑tianity, in honor to, or in confeſſion of, the religion and faith of chriſtians, before the poiſon of ſectaries was diffuſed over the church.

To the antient rules, deduced from So⯑lomon, other laws, rules, and ordinances were added, upon the enterprizes of the cruſaders, for the prevention of riot, luxury, and diſorder; and for the main⯑taining that neceſſary ſubordination, which the command of ſuch armies re⯑quired. Many of theſe rules we retain in the conduct and government of our lodge, which can in no wiſe be deduced from any other original.

LECTURE XIV. A Corollary.

I Shall now conclude theſe Lectures, with collecting into one view, the propoſitions and maxims which have en⯑gaged my attention throughout the whole work; thereby to give a clear idea of the myſteries of maſonry, the progreſſion and ſpirit of its inſtitution, origin, and pre⯑ſent ſtate.

I may have ſeemed prolix, and have filled my arguments or repreſentations with repetitions; but where that ſeeming impropriety takes place, it was neceſſary to urge a poſition which contended with ſome accepted error, prepoſſeſſion, or vulgar prejudice.

[227]From the antient rites and ceremonies which I have laid before you, it will be eaſy for you to trace the origins of our own, and to diſcover the foundations on which our ſociety was erected. It is evi⯑dent they had their progreſs in the poſt-deluvian world from Ham. I am under a neceſſity ſometimes to uſe terms of art, or expreſſions which to others may not carry diſtinct and clear images; but to my brethren, breathe an energy which flows from the united force of technical terms, ſymbols, and hieroglyphics. When I ſpeak of maſons under the denomina⯑tion of a ſociety, I mean maſons as embo⯑died in lodges, according to the preſent manners in which ſuch lodges are held.— Our antiquity is in our principles, max⯑ims, language, learning, and religion:— theſe we derive from Eden, from the pa⯑triarchs, and from the ſages of the eaſt; all which are made perfect under the chriſtian diſpenſation. — The light and doctrines which we poſſeſs, are derived from the beginning of time, and have deſcended through this long ſucceſſion of ages uncorrupted; but our modes and manners are deduced from the different [228] aeras of paradiſe, the building of the temple at Jeruſalem, and the chriſtian revelation.

I have explained to you, that the ſtruc⯑ture of the LODGE is a pattern of the univerſe, and that the firſt entry of a maſon repreſents the firſt worſhip of the true God.—We have retained the Egyp⯑tian ſymbols of the SUN AND MOON, as the emblems of God's power, eter⯑nity, omnipreſence, and benevolence; and thereby we ſignify, that we are the chil⯑dren of light, and that the firſt founda⯑tion of our profeſſion, is the knowledge and adoration of the Almighty, [...], who ſeateth himſelf in the centre of the heavens:—we derive from the Druids many of the Amonian rites; and I am bold to ſay, that we retain more of the ceremonials and doctrines of the Druids, than is to be found in the whole world beſides; and have ſaved from oblivion, many of their religious rites, in our initia⯑tion to the firſt degree of maſonry, which otherwiſe would have ſlept in eternity. Theſe we ſeem to have mixed and tem⯑pered with the principles of the Eſſenes, [229] who are a ſect as antient as the departure of the children of Iſrael out of Egypt.— The philoſophy of the Egyptians, and the manners, principles, and cuſtoms of the Hebrews, were introduced to this land by the Phoenicians, and make a part of our profeſſion, ſo far as they are adapted to the worſhip of NATURE'S GREAT AU⯑THOR, unpolluted by idolatry.

We hold our grand feſtival on the day of ST JOHN, which is Midſummer-day; in which we celebrate that ſeaſon when the ſun is in its greateſt altitude, and in the midſt of its proliſic powers: the great type of the omnipotence of the Deity.

The famous lawyer, Lord Cook, in his Treatiſe on Littleton's Inſtitutes, ſays, ‘Prudent antiquity did, for more ſolem⯑nity and better memory and obſerva⯑tion of that which is to be done, ex⯑preſs ſubſtances under ceremonies.’

I have pointed out to you, that the FURNITURES of the LODGE are em⯑blems excitive of morality and good go⯑vernment:—PRUDENCE ſhines in the [230] centre, or if you would apply this object to more ſacred principles, it repreſents the blazing ſtar which conducted the wiſe men to Bethlehem, and proclaimed the preſence of the SON OF GOD. It is here placed in your view, that you may remember to work out the works of ſalvation, which is at hand:—and that you may paſs on in acts of ſtrict propriety with greater alacrity, the TASSALATA or MOSAIC-WORK intimates to you, the chequered diverſity and uncertainty of human affairs; that you may not ſet your hearts on the things of this world, but lay up your treaſures where the ruſt cannot deface their poliſh and luſtre, nei⯑ther can the moth deſpoil the garment for the wedding feaſt.

To protect and ſupport us under the infirmities of nature, and lead us to the paths of propriety, the BOOK OF TRUE KNOWLEDGE is in the lodge;—the MASTER circumſcribes you, as with the ſweep of the COMPASS; and the SQUARE is your trial, whereby you ſhall prove the rectitude and uniformity of your manners.

[231]In my next Lecture I demonſtrated to you, that to be a worthy ſervant in the temple of God, you muſt be cloathed with INNOCENCE, that your ſervice may ſtand in approbation, and you may be accepted in heaven.—Our jewels are emblems of that good working in a moral mind which adorns the life of man; FAITH, CHARITY, AND UPRIGHT⯑NESS.

In the ſucceeding Lecture, I have led you to a diſcernment of the ſecond race of the ſervants of God, under the MO⯑SAIC LAW; the truth being ſtripped of the errors of idolatry.—This ſtage is a⯑dapted to the ſecond gradation of ma⯑ſonry.

I have argued for the propriety of our adopting GEOMETRY in this ſociety, as being a ſcience, from whence the mighty powers of God are revealed and demon⯑ſtrated to mankind.

Afterwards I attended to the eſtate of the worſhippers of the Deity, under the [232] corruptions of the houſe of Iſrael, and under the rottenneſs of the old law.—In this aſſembly of chriſtians, it is in no wiſe requiſite to attempt an argument on the neceſſity which there was upon earth for a Mediator and Saviour for man:—in the rubbiſh, ſuperſtitions, ceremonials, and filth of the Jewiſh temple, the true wor⯑ſhip of God was buried and confounded, and INNOCENCE became only the or⯑naments of its monument.—Then it was that the Divinity, looking down with an eye of commiſeration on the deplorable ſtate of man, in his mercy and love ſent us a Preceptor and Mediator, who ſhould teach to us the doctrine of regeneration, and raiſe us from the ſepulchre of ſin, to which the human race had reſigned them⯑ſelves:—he gave to us the precepts of that acceptable ſervice, wherewith his Father ſhould be well pleaſed: he made the ſacrifice of expiation, and becoming the firſt-fruits of them that ſlept, mani⯑feſted to mankind the reſurrection of the body and the life everlaſting.—In the MASTER'S ORDER this whole doctrine is ſymbolized, and the chriſtian conduct is by types preſented to us.

[233]We MASONS have adopted three par⯑ticular characteriſtics, SECRECY, CHA⯑RITY, AND BROTHERLY LOVE.— I have explained my ſenſe of theſe three great duties, and of what eſpecial import they are of to MASONS; or to men who have ſeparated themſelves from the reſt of mankind, and profeſſed they are ſer⯑vants of HIM WHO RULETH IN THE MIDST OF HEAVEN.

Laſtly, I have attempted to examine into the origin of our ſociety, and in many inſtances, wand'ring without evi⯑dence, I have been left to probability in conjecture only.—It doth not now ſeem material to us what our originals and predeceſſors were, if we occupy ourſelves in the true SPIRIT OF MASONRY; in that divine ſpirit which inſpired the patriarchs when they erected altars unto the Lord; if we are true ſervants to our king, faithful and true to our chartered liberties, chriſtians in profeſſion and in practice, and to each other, and mankind in general, affectionate and upright.

[234]Whether MASONS were originally builders or religious, it matters not to us in this age:—comparing theſe works with the righteouſneſs to which I have exhorted you, the honor of the antiquity would be ſwallowed up in the virtues of practice, and in the ſplendor of that LIGHT OF ACCEPTATION, which at once proclaims to the world that we are ſervants of the true God, who ſaves our ſouls alive.

If our ceremonies mean not the matter which I have expreſſed; if they imply not the moral and religious principles which I have endeavoured to unveil; I aſk you, MASONS, what they do imply, import, or indicate?

Can we preſume ſo many learned and noble perſonages would, for many ſuc⯑ceſſive ages, have been ſteady members of this fraternity, if the myſteries were unimportant, and the ceremonies unin⯑telligible?—It cannot be; — take away their SPIRIT, and they become ridi⯑culous.

[235]Hath it been for ages a maxim of fooliſh ſport, to induce men to a ſilly ſnare, in which the guide, having been entrapped into ridicule, longs to laugh at another for revenge?—It is too ridicu⯑lous to be preſumed.—Beſides, if it was only ſo, the ſnare might be formed and ornamented with ſimple things, and there was no need to introduce ſacred matters into the device.—This renders the con⯑jecture ſo abſurd, that it will bear no fur⯑ther animadverſions.

We MASONS profeſs that we are pilgrims in progreſſion from the EAST.

The Almighty planted a garden in the EAST, wherein he placed the perfection of human nature, the firſt man, full of innocence and divine knowledge, and full of honor, even bearing the image of God.

Learning had its firſt progreſſion from the EAST after the flood: the Egyptians were the firſt deviſers of the zodiac, and the firſt diſcerners of the wiſdom of the great ARCHITECT OF THE WORLD [236] in the revolutions of the heavens: they were the firſt projectors of the ſcience of GEOMETRY.

In regard to the doctrine of our Sa⯑viour and the chriſtian revelation, it pro⯑ceeded from the EAST.

The ſtar which proclaimed the birth of the Son of God, appeared in the EAST.

The EAST was an expreſſion uſed by the prophets to denote the Redeemer.

From thence it may well be conceived, that we ſhould profeſs our progreſs to be from thence; if we profeſs by being MA⯑SONS, that we are a ſociety of the ſer⯑vants of that Divinity, whoſe abode is with the Father coeternal, in the centre of the heavens.

But if we profeſs no ſuch matter, then why ſhould not we have alledged our progreſs to have been from the north, and the regions of chaos and darkneſs?

[237]But I will now, my brethren, forbear all further argument, and cloſe the la⯑bours of my year with a ſincere exhorta⯑tion, that you will continue to act in this ſociety as upright and religious men;— that you will exert yourſelves in the pro⯑motion of its honor;—and let the wicked and ignorant revile never ſo maliciouſly, be ſtrenuous in your duties, as MASONS and as BRETHREN:—exerciſe your be⯑nevolence with openneſs of heart, and your charity with cordiality, and not as hypocrites:—with attention endeavour to arrive at the utmoſt knowledge of your PROFESSION, the end of which, I pre⯑ſume to proclaim to you, is to work out THE WORKS OF RIGHTEOUSNESS.