LIBRARY 
 
 OF THE 
 
 UNIVERSITY OF CALIFORNIA 
 
 GIFT OF 
 
 MRS. MARY WOLFSOHN 
 
 IN MEMORY OF 
 
 HENRY WOLFSOHN 
 
THE 
 
 JOHANNITE MASONS 
 
 AND THE 
 
 STAR IN THE EAST. 
 
CONTENTS. 
 
 LETTER I. 
 
 INTRODUCTORY. 
 
 Flourishing state of Freemasonry Effects of prejudice Anomalies 
 Utility of masonic writings Novelties Statement and progres- 
 sion of the Author's views His original impressions on the subject 
 of Masonry Position of the Order at that period Masonic Auto- 
 biography The Author's personal experience as Master of a lodge 
 His enthusiasm His determination to submit his own convictions 
 to the judgment of the fraternity Open questions Necessity of 
 some authoritative sentence on controverted points The Author's 
 plan for the extension of masonic principles page 3 
 
 LETTER II. 
 
 A FEW OBJECTIONS TO THE MASONIC PARALLELISM OF THE TWO 
 ST. JOHNS REFUTED. 
 
 Whether Freemasonry is susceptible of interpolation Utility of a 
 well-arranged code of laws and regulations Advantages of uni- 
 formity Discrepancies Opinion of Des Etangs The Landmarks 
 unalterable The legend of the third degree Gates of the temple 
 Innovations Omissions The lodges dedicated to St. John The 
 old lectures Lectures of Dr. Hemming Whence St. John's 
 Masonry was derived Whether from the battle of Bannockburn, 
 or from Templary Spurious rituals Whether it has a reference 
 to the heathen god Janus Or to St. John the Almsgiver Defi- 
 ciency of proof ....... 15 
 
 LETTER III. 
 
 ENQUIRY WHETHER THE PATRONAGE OF MASONRY WAS ORIGINALLY 
 VESTED IN THE TWO ST. JOHNS DURING THE LAST CENTURY, OR 
 AT ANY EARLIER PERIOD. 
 
 Traditions of Masonry Revival in 1717 The restorers of Masonry 
 eulogised The first lectures quoted Patronage of St. John ac- 
 knowledged at that period-T-the improved lectures quoted Extract 
 respecting the St. Johns from the earliest French lectures Dune- 
 
VI CONTESTS'. 
 
 kerley's lectures quoted The Old York lectures quoted Extract 
 from Hutchinson's lectures Lodges of St. John The American 
 lectures quoted All those authorities mention the St. Johns 
 Facts, the most decisive evidence Freemasonry before the St. 
 Johns flourished How dedicated Extract from an ancient formula 
 Noah Abraham Moses Solomon Zerubabbel St. John the 
 Baptist St. John the Evangelist The parallelism Historical 
 Landmarks The Royal Order mentioned Diversity in the ritual 
 no argument against the fact Analogies Freemasonry under the 
 Patriarchs, Jews, and Christians Point within a circle Symbol 
 of a wheel referred to the St. Johns . ; 25 
 
 LETTER IV. 
 
 REASONS WHY ST. JOHN THE BAPTIST IS ESTEEMED A PATRON OP 
 
 MASONRY. 
 
 The charter of Colne Whether it be genuine Argument drawn 
 from it in favour of the patronage of St. John The Baptist 
 spoken of as the forerunner of Christ His dignity Superstitions 
 derived from it Represents the prophet Elijah His dress and 
 character Opinions of the masonic Theosophists of the last cen- 
 tury on this point St. John the reputed originator of ascetic or 
 exclusive societies A burning and a shining light A member of 
 the Essenian institution His annual festival How observed 
 John the Baptist remarkable for his sincerity Energy of his 
 character His followers His intrepidity Announces the Lamb 
 of God 39 
 
 LETTER V. 
 
 REASONS WHY ST. JOHN THE EVANGELIST IS ESTEEMED A PATRON 
 OF MASONRY. 
 
 The Revelation of St. John called " the Process of Spiritual Masonry" 
 Its machinery described Resembles certain ceremonies of Ma- 
 sonryWhite raiment The celestial lodge Admission of a 
 candidate The golden candlestick of the Apocalypse The sym- 
 bolism of light Book with seven seals Several remarkable emblems 
 explained The mark Expulsion of unclean spirits New name 
 St. John the Evangelist taught the chief doctrine of Masonry 
 Brotherly love Unknown amongst the heathen Lex talionix 
 The masonic chain 51 
 
CONTENTS. Vll 
 
 LETTER VI. 
 
 THE PARALLELISM EXPLAINED. 
 
 The two St. Johns were Essenian Masons John the Baptist began 
 the ministry of the Gospel The two parallels Likened to the 
 pillar of fire and cloud And the two columns of Solomon's porch 
 Called pilfers of Christianity St. John the Evangelist completed 
 the ministry of the Gospel The two festivals at the summer and 
 winter solstices explained Masonic customs in reference to them 
 Ancient usages of the fraternity Substitution of the St. Johns 
 for Moses and Solomon accounted for Its antiquity Opinions of 
 our transatlantic Brethren on this point Evidence from an ancient 
 painting 63 
 
 LETTER VII. 
 
 ENQUIRY WHETHER THE PATRONAGE OF MASONRY IN THE HANDS 
 OP THESE TWO CHRISTIAN SAINTS BE STRICTLY CONFORMABLE 
 WITH THE CONSTRUCTION AND CHARACTER OF THE ORDER. 
 
 Importance of the enquiry The parallelism enjoined by the first 
 Grand Lodge The universality of Masonry untouched by the 
 practice The two St. Johns always considered as the legitimate 
 patrons of Christian Masonry Deficiency of written evidence no 
 proof of the non-existence of the cuiitom The question of uni- 
 versality considered The ancient charges Origin of the Johau- 
 nite Masonry Whether the interference of the authorities be 
 needed Discrepancies ought to be reconciled The ancient illus- 
 trations of symbolical Masonry explained Uniformity the grand 
 principle of the Order Recommended Signs and tokens inferior 
 to science and morals 73 
 
 LETTER VIII. 
 
 RECAPITULATION. 
 
 Triumphant career of Freemasonry Its benevolent character Con- 
 flicting opinions reconciled The Author's apology Continental 
 innovations The reunion in 1813 Accusations refuted Mr. 
 Soane's hypothesis examined and disproved Whether Freemasonry 
 had any connection with the working guilds of Masons, or with 
 Rosicrucianism, or was known before the seventeenth century 
 Proved to be anterior to them all The universality of Masonry 
 The ancient lectures Why the St. Johns were considered the 
 patrons of Masonry Brotherly love a great characteristic of the 
 Order The parallelism considered Concluding remarks . 83 
 
LETTER I. 
 
 INTRODUCTORY. 
 
" Your worth is known you are inwardly endowed with an excellent 
 spirit, able to discern evil from good, shadows from substance. To you, 
 therefore, do I fly ; stand but you in the gap, and defend what I have 
 written, I ask no more, and desire no less." KELLETT. 
 
 " From the time of Chaucer to that of Byron, the most popular au- 
 thors have been the most prolific. Even the aristarch Johnson allowed 
 that the quality of readiness and profusion had a merit in itself, inde- 
 pendent of the intrinsic value of the composition." SIR WALTER SCOTT. 
 
LETTER I. 
 
 Mr LORD, 
 
 I AM highly gratified with your Lordship's permission 
 to address this small work to you, because your name 
 will be a letter of introduction to certain classes in the 
 elite of the Craft, whom I am anxious to impress with a 
 favourable opinion of those improvements which I have 
 meditated for the purpose of increasing its popularity 
 and usefulness. Freemasonry has now taken its stand 
 as a practical Institution, which promises to convey 
 benefits to society at large, at least in an equal propor- 
 tion with any other benfifk-enr establishment, by which 
 the present enlightened era is distinguished. If it does 
 not occupy the first place on the list, it is second to none 
 in my humble opinion, not even to the Royal or Antiqua- 
 rian Societies; and from its position, or its more general 
 application and usefulness, it is not without a claim to 
 convey public honours to those eminent members who 
 have attained masonic rank by intellectual services or 
 mental superiority; nor is the period far distant when 
 its honours will become public property, and entitle the 
 bearer to use them as the acknowledged marks of dis- 
 tinction. 
 
 The time has been when such a claim would not have 
 excited attention, even amongst the fraternity them- 
 selves, but would have been regarded with symptoms of 
 distrust ; because all publicity in matters relating to the 
 Order was carefully eschewed, and it was believed that 
 the worst consequences would result from notoriety of 
 any kind. To discuss the principles of Masonry in a 
 public document was thought sufficient to endanger the 
 existence of the Institution ; and tp publish its transap- 
 
9 A MIRROR FOR 
 
 tions constituted an offence which subjected the erring 
 Brother to the severest punishment the Order has in its 
 power to inflict. But time and experience have proved 
 that this was a false position ; for an unlimited accession 
 to its ranks of the wise and good, the talented, the noble, 
 and the wealthy, has resulted from a free explanation of 
 its philosophy, and a general promulgation of the be- 
 nevolent objects of the association. The limits of pre- 
 judice are diminishing every day; its broad basis is 
 oecoming hourly of smaller dimensions, and at no very 
 distant period it will terminate in a point, and utterly 
 vanish and disappear. 
 
 Prejudice is the bane of all improvement. The intro- 
 duction of some of our greatest blessings has been ob- 
 structed by its operation. The innovations, as they were 
 termed, of steam and gas, were' met by the most unre- 
 served opposition ; agricultural improvements have had 
 to encounter much public obloquy; and I myself can 
 well remember the pertinacity which was used to prevent 
 the introduction of the threshing machine, which is now 
 in universal and beneficial operation; and the history of 
 science displays many similar accounts of the distaste 
 which was excited by any decided improvements in me- 
 chanical powers. 
 
 But no institution has been called on to encounter 
 such a tedious war with prejudice as Freemasonry, 
 because its improvements are of a less obvious nature. 
 Its whole career has been a scene of contention with the 
 vindictive feelings of mankind, which have arrayed 
 against it a catalogue of charges, all of which may be 
 traced to the operation of prejudice. The exclusion of 
 females formed a never-failing accusation which enlisted 
 the sympathies of the softer sex, and through their 
 powerful influence, a wide circle in every locality was 
 arrayed against the Order. In like manner the practice 
 of secrecy was interpreted into a vehicle to cover plots 
 and conspiracies against the altar and the throne; the 
 alleged solemnity of the Mason-oath was considered a 
 mockery of sacred things; and many other matters, 
 which need not be particularized here, were converted, 
 from the mere effects of prejudice, into defects which 
 were considered inconsistent with an institution that 
 boasts of its purity and benevolence. 
 
THE JOHANNITE MASONS. O 
 
 
 
 The prejudices against making the philosophy of Ma- 
 sonry a subject of open discussion, ran at one time very 
 high, and operated with effect upon a large portion of 
 the fraternity. Not only were valuable manuscripts de- 
 stroyed to save them from being desecrated by the profane 
 eye of an uninitiated person, but a veto was occasionally 
 imposed from authority for the purpose of silencing 
 talent. Captain Smith, although he was the Junior 
 Grand Warden when he had announced his "Use and 
 Abuse," which was little more than a transcript of Cal- 
 cott's "Candid Disquisition," that had been published 
 under the sanction of the Duke of Beaufort, the Grand 
 Master, was publicly decried by Brother Hesletine, the 
 Grand Secretary, and he had interest enough to prevent 
 the Grand Lodge from affording their patronage to the 
 book, although it was admitted to contain "nothing 
 objectionable." Preston was opposed by Noorthouck, 
 from the jealousy of a rival author; and other instances 
 might easily be adduced where essential benefits have 
 been recklessly abandoned, rather than accept them at 
 the hand of an individual Brother against whom any 
 hostile feeling may exist amongst those whose influence 
 is powerful enough to operate to his disadvantage. 
 
 Again, it was once firmly believed that the establish- 
 ment of a third charity would injure, if not dissolve the 
 other two. But instead of that, a fourth has sprung up, 
 and all flourish abundantly, and produce many beneficent 
 fruits. I am old enough to remember the time when 
 many well disposed, but timid Brethren, entertained 
 considerable fears lest the Institution should be injured 
 by the worthless publications of Finch. But behold, 
 the day of his imposture passed away innocuously, and 
 he is now forgotten, and his works have descended 
 quietly to oblivion. 
 
 It cannot be denied that there are a few unimportant 
 errors in the system of Freemasonry, which have been 
 suffered to remain in abeyance, because the fraternity 
 were afraid to enter on their investigation, lest, in the 
 process, they should incautiously betray secrets which 
 have become consecrated by their antiquity and sterling 
 worth. Uncertainty on such minor points was deemed 
 preferable to the risk attending the withdrawal of the 
 veil ; and hence arises the professed ignorance of the best 
 
A MIRROR FOR 
 
 informed Masons on the connection between Freemasonry 
 and Templary ; the true application of the legend of the 
 third degree, the origin of the Royal Arch, the position 
 of the two St. Johns. in connection with the Order; and 
 many other subjects which might be mentioned, but are 
 of no importance to the present inquiry. 
 
 I have devoted some time and attention, my Lord, to 
 several of these points ; not that their settlement would 
 materially affect the working of our glorious Institution, 
 but because it would extinguish the charge that the 
 system is replete with anomalies, and leave the mind of 
 the curious inquirer at liberty to study the Order as a 
 complete science, every step of which should be plainly 
 indicated by landmarks which are not open to doubt or 
 objection. My opinions on some of these subjects are 
 already before the public ; and it is my intention, if I 
 should be favoured with life and health to pursue the 
 investigations necessary to complete the undertaking, to 
 deal with them all seriatim from such evidences as may 
 be placed at my disposal. 
 
 It may be suggested that I appear too frequently 
 before the fraternity ^as a masonic writer, and that 
 modesty should dictate a more deliberate mode of pro- 
 ceeding. I am not insensible, my lord, to the effect 
 which this suggestion might produce on unreflecting 
 minds ; but it is at least doubtful, whether such observa- 
 tions are warranted in my particular case. I have been 
 received with much favour by my Brethren of the mystic 
 tie, and it appears to me that I shall display my gratitude 
 more effectually by continued endeavours to promote 
 their amusement and information, than by retiring from 
 the field, and withholding the results of my researches 
 in behalf of our common alma mater. Besides, at my 
 time of life, delay might operate to extinguish the Light, 
 and would be little better than actual desertion ; and 
 there is something within which urges me forward with 
 irresistible force. There appears to be less danger to my 
 literary reputation in advancing than in retreat; and I 
 receive so much intellectual enjoyment in these discus- 
 sions, that no dry argument would be able to prevail with 
 me to discontinue them. The encroachments of age, 
 which, in the common affairs of life, tend to sober down 
 the exuberance of youthful enthusiasm, have served 
 
THE JOHANN1TJE MASONS. 7 
 
 rather to confirm the predilections of my early years in 
 favour of divine Masonry, and to implant in my heart an 
 increased interest in its permanent prosperity. 
 
 Sir Walter Scott, in his introduction to Ivanhoe, says, 
 "if the author, who finds himself limited to a particular 
 class of subjects, endeavours to sustain his reputation by 
 striving to add a novelty of attraction to themes of the 
 same character which have been frequently successful 
 under his management, there are manifest reasons why, 
 after a certain point, he is likely to fail. If the mine be 
 not wrought out, the strength and capacity of # the miner 
 become necessarily exhausted. If he closely imitates 
 the narratives which he has before rendered successful, 
 he is doomed to wonder that they please no more. If 
 he struggle to take a different view of the same class of 
 subjects, he speedily discovers that what is obvious, 
 graceful, and natural, has been exhausted ; and, in order 
 to obtain the indispensable charm of novelty, he is forced 
 upon caricature, and, to avoid being trite, must become 
 extravagant." 
 
 These observations well describe the situation in which 
 I find myself placed with regard to the science of Free- 
 masonry; and, therefore, leaving the beaten path of 
 masonic investigation, I have extended my researches to 
 those subjects of enquiry, which, though of some import- 
 ance to the system, have received little attention from 
 the generality of masonic writers. And it may net be 
 uninteresting to describe the process by which I have 
 been conducted to this point in the literature of the Order. 
 I well remember the time, although many painful years 
 have passed over in the interval, when the true beauties 
 of the Order gradually expanded themselves to my 
 youthful view. And the retrospect is truly delightful ; 
 cheering many an anxious moment, and shedding a bright 
 halo of light amidst cares and disappointments which 
 would otherwise have been extremely heavy to bear 
 This was at the period when I occupied the chair 
 Master of the Apollo Lodge at Grimsby. It was a noble 
 Lodge-room, appropriated to the sole purpose of Mason- 
 ry. I had a private key, and many an hour have I spent 
 in solitary enjoyment, when no one knew that the build- 
 ing contained an inmate. Here my first aspirations to 
 contribute to the benefit of the Order were imbibed 
 
O A MIRROR FOR 
 
 Here vast projects were formed, with none present but 
 my Almighty Father and myself, which have not yet 
 been fully developed. Here, surrounded by the imple- 
 ments of Masonry, I became impressed with sublime 
 ideas of its superlative blessedness, and universal appli- 
 cation to science and morals;' and determined to work 
 out principles which were then so feebly scattered as to 
 give rise, amongst the uninitiated, to fantastic notions 
 and absurd opinions respecting the design and end of the 
 Institution, that derogated from the virtue and holiness 
 of this sacred handmaiden of religion. 
 
 I found Masonry assailed by the caustic wit of the 
 unbeliever in its mysteries, and the cold sneer of the 
 indifferent spectator of its progress. Both were pregnant 
 with bitter and destructive fruits; and were to be com- 
 bated, if the hope of success were entertained, with 
 unflinching zeal and undaunted perseverance. And the 
 contest was to be almost single-handed. It appeared a 
 hopeless attempt, and sufficient to repel the most san- 
 guine enthusiast. The chances of success were doubtful, 
 and the pecuniary sacrifice certain. The scoffers were 
 potent; and, alas! many of the Brethren were too much 
 attached to the convivialities of the Order, to exchange 
 them for the pursuit of science and morals, and what 
 they would term the visionary emulation of a perfecta- 
 bility which is too pure for the depraved nature of man, 
 although decorated with the ornaments of Brotherly 
 Love, Relief, and Truth; virtue, honour, and mercy, 
 which are of more value than rubies and precious stones. 
 With these formidable obstacles before me, I had no 
 hope of personal advantage in the devotion of time and 
 labour and, shall I add talent? to the accomplishment 
 of this object; and the benefits to our noble Institution 
 were at least doubtful. 
 
 The prospect was forbidding, but enthusiasm ran high : 
 and though I had to encounter many difficulties, I entered 
 on the task with the ardent spirit of one who was com- 
 mencing an honourable career; and, after a few years, 
 met with a coadjutor in the "Freemasons' Quarterly 
 Review," which lightened my labours, by dividing the 
 weight and the responsibility. But even with this 
 important aid, it would have exceeded my powers to 
 complete so great an undertaking, if I had not been 
 
THE JOHANXITE MASOXS. 9 
 
 favoured with the indulgence of the fraternity, whose 
 kindness and sympathy have been very powerful stimu- 
 lants, and operated as an incentive to perseverance at 
 times when other objects of individual interest started 
 up as rivals to masonic fame. My subsequent labours 
 will show that I did not shrink from the task, being 
 encouraged by the words of the Roman poet 
 
 Doctrina sed vim promo vet insitam, 
 Rectique cultus pectora roborant; 
 Utcunque defecere mores, 
 Dedecorant bene nata culpse. 
 
 Having thus hinted at a few circumstances which 
 appeared calculated to render the success of such an 
 undertaking doubtful, it ought also to be remarked that 
 the general state of Masonry at that period was favourable 
 to the design. The recent union between the two great 
 sections of the Order had established a firmness and con- 
 sistency which gave a new impulse to the exertions of 
 the fraternity. Ancient feuds were healed ; the obnoxious 
 appellations of ancient and modern were extinguished, and 
 the Brethren of each class had no object of rivalry but 
 that holy one of exceeding each other in the unalloyed 
 pleasure of extending the essential benefits of the system, 
 by acts of benevolence and charity, and the uniform 
 practice of brotherly love. The resources of the lodges 
 were augmented by an accession of new members ; the 
 popularity of the Order was gradually increasing from 
 year to year; and a decided taste for a more extensive 
 knowledge of its science and philosophy had begun to. 
 display itself amongst the Brethren. 
 
 Still, masonic readers were very thinly scattered, at 
 that period, over the surface of the fraternity. And 
 when I first communicated my plan to some intelligent 
 friends, they used many feasible arguments to dissuade 
 me from the undertaking. They told me that I had 
 better furbish an old suit of armour, and with a rusty 
 sword in one hand, and a lance in the other, to mount 
 Rosinante, and sally forth in quest of adventures. The 
 scheme, they said, was equally Quixotic, and was certain 
 to .be a decided failure. Arid after I had fairly embarked 
 in the attempt, they frequently asked me how my combat 
 with the windmills was likely to terminate. This was 
 
10 A MIRROR FOR 
 
 very discouraging ; but I persisted, even in the face of 
 all these unfavourable predictions; and although every 
 member of my own lodge subscribed to all my earliest 
 productions, I cannot " lay the flattering unction to my 
 soul" that a tithe of them, popular as I was, ever read 
 the books. 
 
 But, my Lord, you will think that I have said rather 
 too much about myself. How I have accomplished my 
 original design can scarcely yet be determined; for 
 though I have explained the system in detail, my plan is 
 not yet completed. I have still before me the task of 
 setting at rest those questions on which there exists a 
 diversity of opinions. The origin and design of the 
 Royal Arch was one of these questions, and this I have 
 disposed of. Then follows the subject of the work before 
 us; and it is hoped that the arguments used in these 
 pages will determine how far the two St. Johns are, or 
 ought to be, legitimately -connected with the Order. 
 
 There are some other disputed points in Masonry which 
 remain in abeyance, but as they are unconnected with 
 the present enquiry, it will not be necessary to record 
 my judgment upon them here. 
 
 It was an assertion of the celebrated author of the 
 Ecclesiastical Polity, that "there will be no end to con- 
 tention without the submission of all parties unto some 
 definite sentence;" and he enforces the proposition by 
 this argument: "Of this we are right sure, that Nature, 
 Scripture, and experience it selfe, have all taught the 
 world to seeke for the ending of contentions, by submit- 
 ting it selfe unto some judiciall and definitive sentence, 
 whereunto neither part that contendeth may vnder any 
 pretence or colour refuse to stand. This must needs bee 
 efFectuall and strong. As for other m'eanes without this, 
 they seldom prevaile. I would therefore know whether 
 for the ending of these irksome strifes, yee be content to 
 referre your cause to any other higher judgment then 
 your owne ; or else intend to persist and proceed as yee 
 have begun, till your selves can bee perswaded to con- 
 demne your selves. If your determination be this, we 
 can be but sorry that ye should deserve to be reckoned 
 with such, of whom God himselfe pronounceth, the way 
 of peace they have not know T ne." 
 
 These observations will equally apply to the discre- 
 
THE JOHANNITE MASONS. 11 
 
 pancies of Freemasonry, although they are not of such 
 vital importance as the subjects to which Hooker refers 
 in the above passage ; but they are sufficient, if not to 
 destroy the peace of the masonic Order, at least to dis- 
 turb its unity; and, therefore, it would be well if they 
 could be finally settled by authority, after a full and 
 deliberate investigation, and arranged in such a manner 
 as to constitute landmarks which it would be peal to 
 alter. How far my own opinions on these controverted 
 subjects may be esteemed orthodox, must be left to the 
 fraternity to determine; and I trust they will not judge 
 me with severity, considering the scanty materials which 
 I have had to work upon. I have faithfully recorded my 
 own convictions, and the decision on their merits will be 
 pronounced by posterity. The antiquities of symbolical 
 Masonry, its signs and symbols, its initiations, the Chris- 
 tian reference of its lectures, its philosophy and science, 
 and its historical landmarks, together w r ith the origin and 
 insignia of the English Royal Arch, and the history and 
 tendency of the sublime degrees, have, in their turn, 
 occupied my attention. In the "Golden Remains," I 
 have treated on the literature, social position, usages and 
 customs, tests, and cyphers of the Order; and in the 
 "Freemasons' Quarterly Review," copious dissertations 
 on the spurious and operative Freemasonry, have periodi- 
 cally appeared. 
 
 In the present work I have stated all the arguments 
 for and against the .connection of the two St. Johns with 
 symbolical Masonry; and it is my intention if the Al- 
 mighty should be graciously pleased to grant me health' 
 and strength to follow it 'up with dissertations on the 
 building, furnishing, and decoration of a lodge-room 
 according to the usages of antiquity ; on the symbolism 
 of the chief officers ; on the cosmopolite character of the 
 Order, &c., &c. ; together with an ample explanation of 
 the comprehensive symbol on page 19 of the last edition 
 of the "Signs and Symbols," which is called by an 
 Arabian cabalistical writer, "THE SECRET OF SECRETS; 
 THE .BEGINNING AND RETURN OF EVERYTHING; THE 
 SECRET OF THE NATURE OF THE WORLD;" and has 
 excited the curiosity of many scientific Brethren. These 
 if I should be fortunate enough to complete the plan 
 which is formed in my own mind will appear at con- 
 
12 A MIRROR FOR THE JOHANNITE MASONS. 
 
 venient intervals; and will contain opinions and argu- 
 ments on many points both of discipline and doctrine, 
 about which the fraternity are at present by no means 
 agreed. 
 
 The utility of such a proceeding, in the present 
 flourishing state of Masonry, will be evident to the most 
 casual observer; and I do not entertain the slightest 
 doubt but it will be received with favour by every real 
 lover of its philosophy and science, amongst which 
 number your Lordship occupies a distinguished station ; 
 and it is for this reason that I am proud to have the 
 honour of publishing the present work under the sanction 
 of your name. 
 
 Complures alios, doctos ego quos et amicos 
 Prudens praetereo ; quibus haec, sint qualiacumque, 
 Arridere velim ; doliturus, si placeant spe 
 Deterius nostra. Hon. 
 
 I have the honour to be, 
 My Lord, 
 
 With great respect, 
 Your Lordship's most obedient 
 Servant and Brother, 
 
 GEO. OLIVER, D. D. 
 
 Scop wick Vicarage, Nov. 5, 1847. 
 
LETTER II. 
 
 A FEW OBJECTIONS TO THE MASONIC PARALLELISM OF THE 
 TWO ST. JOHNS REFUTED. 
 
 (13) 
 
" Meanwhile, the house new swept, 
 
 And from uncleanness kept ; 
 
 If all things shine with grace, 
 
 And nothing's out of place, 
 Then do we praise the household maid, 
 And fourfold surely she's repaid." MASONIC SONG. 
 
 " When we instruct others, we should not think it enough to deliver 
 positive truths ; but we should also take good care, as near as we can, 
 to leave them clear, and, by prevention, to stop the mouths of such as 
 love to pick quarrels at the truth, and to bark against the light." 
 BISHOP SANDERSON. 
 
 (14) 
 
LETTER II. 
 
 MY LORD, 
 
 IT is a standing rule of the Masonic Society, that the 
 landmarks of the . Order are incapable of alteration. 
 Every law is based on this fundamental principle, and 
 it is embodied in the constitutions, charges, lectures, and 
 regulations of the Craft in every country where Free- 
 masonry flourishes. The soundness of this rule is borne 
 out by analogy and reason; for if the landmarks were 
 variable, the nature of the Institution would be liable to 
 continual changes, and in one century it would bear a 
 different character from what it sustained in another; 
 and, consequently, its claims to antiquity would soon 
 rest on a very slender foundation. 
 
 If the essential doctrines of the Gospel were changed 
 by successive innovations, and others substituted in their 
 place, it would no longer be the vehicle of Christianity, 
 " the power of God and the wisdom of God," but a 
 stumbling block to the faithful, and a meteor to mislead 
 the inconsiderate and the unwary. In like manner, if 
 the legality of periodical changes in Freemasonry were 
 admitted by its constitutions, and it were consequently 
 lawful for every lodge to prescribe its own ceremonies, 
 not only would the beautiful principle of uniformity be 
 lost, but the Freemasonry of each individual province 
 would become an indeterminate and patchwork system, 
 which its best friends would be unable to recognize as 
 the pure and sublime Order into which they had been 
 initiated elsewhere. Innumerable evils would attend 
 such a loose and latitudinarian proceeding, and Free- 
 masonry would degenerate into a mere local institution, 
 without dgnity in its practice, or benefit in its effect. 
 
16 A MIRROR FOR 
 
 There needs, my Lord, no extended argument to provd 
 that such versatility would be attended with great dis- 
 advantages ; and not only deprive the Order of its most 
 beneficial properties, but would inevitably conduce to its 
 final dissolution. The great and exclusive boast of Free- 
 masonry is, that "it is the same yesterday, to-day, and 
 for ever;" that its attributes have been in all ages of its 
 existence unvaried, its leading features immutable, and 
 its principle, unity ; to depart from which would destroy 
 its efficacy and endanger its existence. 
 
 At the revival of Masonry, it was resolved in Grand 
 Lodge, that " it is not in the power of any man or body 
 of men to make any alteration or innovation in the body 
 of Masonry." 1 But this rule, like all others formed by 
 the imperfection .of human reason, is not without ex- 
 ceptions. Trifling alterations have been incautiously 
 admitted, which, though unable individually to affect 
 the established landmarks of the Order, have introduced 
 discrepancies that, by long standing, assume the im- 
 munity attached to prescription, although of very recent 
 origin. 
 
 Des Etangs goes much further than this: he says, 
 " all things degenerate by time, and Masonry suffers with 
 the rest. It differs from what it was as much as the 
 manners of Jews and Christians vary from each other. 
 There exist six thousand religious sects, and seven 
 hundred species of Masonry, or associations which re- 
 semble it." Of course we are to understand this of the 
 continental innovations of the last century. He then 
 goes on to say, that " it requires the concurrence of all 
 good Masons to restore the true and ancient regimen;" 
 and professes to show the injury which time has inflicted 
 on it, and the means of its restoration. This would be 
 a laudable attempt, if Masonry had really degenerated as 
 he asserts ; but I am persuaded that this writer has taken 
 too unfavourable a view of the above-mentioned innova- 
 tions. They have not injured genuine Masonry at all; 
 and instead of being split into seven hundred sections, it 
 remains essentially the same as it was in the most ancient 
 times. 
 
 It was for the especial purpose of preventing an 
 
 1 Anderson. Const., June 24, 1723. 
 
THE JOHAXNLTE MASONS. 17 
 
 alteration of landmarks, that the primitive Grand Lodge 
 appears to have been so anxious to guard against the 
 admission of any, even the slightest deviation, from 
 primitive observances, as they were transmitted by the 
 masonic worthies of ancient times to those who collected 
 and preserved the scattered documents of antiquity at 
 the beginning of the eighteenth century. Nothing is too 
 small or too insignificant to be the author of important 
 changes either physical or moral. A single drop of 
 water is but a feeble instrument to effect any great 
 desigr ; and yet, by constant repetition it will wear 
 away a block of marble. How trifling soever each 
 single innovation in Masonry may have been, the aggre- 
 gate amount will, in process of time, become important, 
 if these minute changes by frequently repeated. Thus 
 the son of Sirach says, " he that contemneth small things, 
 shall fall by little and little." 2 
 
 But, my Lord, it will not be difficult to show that 
 some of these alterations are neither trifling nor unim- 
 portant, although not sufficient to change the character 
 of Masonry. The third degree, for instance, has under- 
 gone some changes since the revival in 1717, which have 
 created an unnecessary confusion respecting the doors in 
 Solomon's Temple. The first notice I find of them in 
 Masonry places them in the east, west, and south ; but 
 they are now, with greater propriety, said to be north, 
 south, and east; our transatlantic Brethren use the 
 south, w r est and east; while in Scotland, the order is 
 east, south, and west. On the continent, at least in 
 France, with more regard to the primitive design of the 
 legend, they are altogether silent about these traditional 
 doors; and I am persuaded they are right; for, by the 
 mention of any particular situation, we reject the means 
 of proving whether they are typical or real. Their rela- 
 tive position was not mentioned in England till after 
 1725; the words then used were simply, "the three 
 entrances to the Temple." And this is the reason why 
 the French rituals do not mention them ; for they were 
 all founded on the lectures furnished to the First Lodge 
 at Paris by the Grand Lodge of England, and forwarded 
 along with the warrant. It does not appear difficult to 
 
 2 Eccles. xix., 1. 
 
]S A MIRROR FOR 
 
 understand why the lectures on this point were altered. 
 The impression was, that the real gates of the Temple 
 were to be understood, and their position is mentioned 
 in a note to one of the two first degrees of the Magonnerie 
 Adonhiramite, published by M. St. Victor about the year 
 1783. The real gates of the Temple, as every one 
 knows, were north, south, and east; and hence Hemming, 
 and those who drew up the reformed lectures and rituals, 
 rejecting the symbolic tendency of the legend, adopted 
 the true position of the doors. But, as your Lordship 
 knows, the word doors, when they are open, or untiled, 
 as these are supposed to have been, is not masonic. 
 
 We tind similar complaints in other countries respect- 
 ing slight alterations and innovations in the legitimate 
 work of Masonry. The Grand Master of Tennessee, in 
 his annual address to the Grand Lodge in 1842, thus 
 refers to the subject: he says, "I am informed that 
 there is a great want of uniformity in the mode of con- 
 ferring the different degrees; and that errors have crept 
 into the administration of our rites, which impair the 
 beauty and harmony of the system. These errors require 
 to be corrected, and the sooner the correction is made 
 the better. If they are permitted to go on, they will, 
 in time to come, be considered as a part of the system, 
 and take such hold, that they will be difficult to eradi- 
 cate. These errors, and this want of uniformity, may be 
 attributed to the cloud which for so many years has 
 hung over the Order; to the withdrawal of the older 
 members from the active duties of the lodges, leaving 
 them to the guidance and control of the younger and 
 more inexperienced Brethren, who are too frequently led 
 astray by what is novel and striking." And then this 
 worthy dignitary proceeds to point out the remedy, and 
 to propound new laws for the correction of the abuses, 
 which he expresses his full determination rigidly to 
 enforce. 
 
 But my principal business in these Letters will be 
 rather with omissions than interpolations. In 1717, as 
 we have every reason to believe, the landmarks were 
 pure and unchanged, as they had been delivered by the 
 Dionysiacs, who travelled over the world for employ- 
 ment after the completion of Solomon's Temple, to their 
 successors, and transmitted through the Roman Collegias 
 
THE JOHANNITE MASONS. 19 
 
 Fabrorum, and the Freemasons of the middle ages, down 
 to the revival of Masonry in that year. This we are 
 bound to take for granted, because no evidences exist 
 to disprove the facts. If, then, it be strictly true, 
 as we have no reason to doubt, it is also true that the 
 lodges had always been dedicated TO GOD AND HOLY ST. 
 JOHN from the very beginning of the Christian era, be- 
 cause that formula was introduced into the iirst known 
 lectures, which were compiled by Grand Masters Payne, 
 Desaguliers, Anderson, and others, from ancient docu- 
 ments which they had collected with great labour and 
 research, out of the legitimate archives of Masonry, arid 
 other accessible sources of equal authenticity. 
 
 Your Lordship is doubtless aware, that in the lectures 
 which were drawn up and modified by Dr. Hemming 
 and his coadjutors for the general use of the lodges, after 
 the re-union in 1813, the references to the two St. Johns, 
 both as patrons and parallels of Masonry, are discon- 
 tinued; and the use of these lectures having been very 
 generally adopted, all allusion to the above masonic 
 worthies, who were held in such high estimation amongst 
 our ancient Brethren, is exploded and lost. The authori- 
 ty for such a deviation from time-honoured custom is 
 involved in mystery. Be it, therefore, our business to 
 inquire, whether such an alteration of the old landmarks 
 is or is not justifiable, in accordance with the genius of 
 the Order, by an appeal to ancient observances, trans- 
 mitted unimpaired down to the year 1813. I think it is 
 not, and proceed to give the reasons which have induced 
 me to embrace that opinion. 
 
 But we will first clear the way by an examination of 
 the several objections to the theory, which have been 
 adduced at various times, and in different countries. 
 Some of our Brethren, who reject all traditions about 
 the parallelism of the two St. Johns, are ready to admit 
 that blue Masonry is rightly denominated St. John's 
 Masonry; but they refer it to a very different cause than 
 the Grand Mastership of either the Baptist or the 
 Evangelist. They contend that the battle of Bannock- 
 burn having been fought on St. John's day, and Free- 
 masonry having been revived by Robert Bruce immedi- 
 ately after the victory, it was thence called St. John's 
 Masonry; and that the church of Kelso, the first that 
 
20 A MIRROR. Fo;i 
 
 was built in Scotland by the actual Freemasons, was 
 dedicated to that saint. This suggestion can scarcely be 
 tenable, when we consider that Freemasonry had the 
 name of St. John attached to it in countries where 
 Scottish transactions would not be of sufficient authori- 
 ty to influence the fraternity in the adoption of a patron 
 or a name for the Institution. 
 
 Others say, with quite as littls reason, that the intro- 
 duction of the legend of St. John into Masonry was the 
 work of the Templars, or other crusaders, who fought 
 the infidels in the Holy Land, and adopted this saint as 
 their patron. The Chevalier Ramsay asserted that his 
 system of Masonry arose during the crusades ; and that 
 there was either an order of chivalry, whose business it 
 was to rebuild the Christian churches which had been 
 destroyed by the Saracens, or that a fraternity of Masons 
 were thus employed in the East, under the piotectiori of 
 the Knights of St. John of Jerusalem; and that the 
 appellation of St. John's Masonry was derived from 
 thence, and ever after retained. 
 
 In answer to this supposition, it would not be difficult 
 to prove, notwithstanding the conritient assertions of 
 Barruel and others, that the Templais, who were engaged 
 in the crusades, were perfectly ignorant of symbolical 
 Masonry, and never so much as dreamt that such a sys- 
 tem existed; and, I am peisaaded that every sensible 
 Mason will agree with me that there is no evidence 
 whatever to substantiate a contrary belief. The above 
 idea, however, which was unknown a century and a half 
 ago, was embraced by the notorious Finch ; and to give 
 it weight and authenticity, he introduced the following 
 passage into one of his spiritual rituals, arid it was 
 adopted inconsiderately by a few lodges, which were 
 worked according to his plans: "What is the chief 
 reason why our lodges are dedicated to St. John? Be- 
 cause, in the time of the crusades, the Masons having 
 united themselves with the Knights of St. John of Jeru- 
 salem to fight against the infidels, they adopted that 
 saint as their tutelary protector ; and, being victorious in 
 their conflicts with the Saracens, they unanimously 
 
 agreed that all masonic lodges should in future be dedi- 
 cated to him." This gave currency to the fiction; for 
 Finch made the most of it by introducing it on all occa- 
 
THE JOII AXNITE MASOXS. 21 
 
 sions, accompanied by much unmeaning verbiage; and it 
 contributed to give popularity to his system, by the 
 attractive colouring which he imparted to the details, 
 and so far promoted his views of pecuniary emolument 
 at the expense of truth. 
 
 Others, again, who favour an astronomical construction 
 of our rites and ceremonies, embracing the hypothesis 
 that Freemasonry was transmitted through Pythagoras 
 and the Romans, think they have discovered a simple 
 solution of the mystery in the god Janus, of which they 
 suppose John to be a corruption, and that his two faces 
 were symbolical of the two St. Johns. And as Janus 
 looked two ways at once, i. e., to the old and new year, 
 or to the sim above arid below the equinoctial, so the festi- 
 vals of the two St. Johns are celebrated at the summer 
 I and winter solstices. Dr. Warburton says, in his com- 
 mentary on Shakespeare, 3 with equal probability, that 
 the heads of Janus represented Pan and Bacchus, or 
 Saturn and Apollo. It will, however, be needless to say 
 that this fanciful theory is wholly unfounded. The infi- 
 dels of the last century fabled that our blessed Saviour 
 was no other than Hercules; and that his death and re- 
 surrection, by which we are redeemed from sin, was no 
 other than a new version of the last labour of Hercules, 
 whose conquest of the Lernean serpent was likened to 
 Christ's victory over the devil in the wilderness ; that 
 his descent into the lower regions to conquer Cerberus 
 was a symbol of his death, and his emerging thence, 
 after remaining three days and nights in Tartarus, a type 
 of his resurrection. Now I submit, my Lord, that Janus 
 is no more applicable to the St. Johns than Hercules is 
 to Christ. 
 
 The Masons on the continent of Europe have embraced 
 a very different opinion. They admit the connection of 
 St. John with Masonry, but give the honour to St. John 
 the Almsgiver, who was patriarch of Alexandria in the 
 sixth century, but took up his residence at Jerusalem, 
 that he might assist the Christians who had made a pil- 
 grimage to the holy shrine; and instituted a fraternity 
 to attend upon the sick, and to afford pecuniary aid to 
 the needy. He died in the odour of sanctity, and was 
 
 3 Merchant of Venice act i. scene 1. 
 
22 A MIRROR FOR THE JOHANN1TE MASONS. 
 
 canonized, for his abundant virtues, under the name of 
 St. John the Almsgiver of Jerusalem, and is acknow- 
 ledged as the patron of all societies which are instituted 
 for the relief of the sick and destitute. The error of 
 appropriating the patronage of Masonry to this patriarch 
 is manifest from our particular days of festival, which 
 are June 24 and December 27, while those of St. John 
 the Almsgiver are January 23 and November 11. 
 
 But all this is little to the purpose. Conjecture is 
 well, where authentic evidence is not to be had; but 
 proof is better, when it is based on rational and well- 
 grounded argument. And if in every accessible docu- 
 m^nt which treats on Freemasonry down to the re-union 
 above mentioned, the two St. Johns are nalned as its 
 patrons, it must appear clear to every unprejudiced per- 
 son, that the record can have no other reference than to 
 the two cotemporaries of our Saviour, as real persons, 
 and in their real characters; and that it possesses a just 
 and reasonable claim to be considered one of those unal- 
 terable landmarks which it is a violation of the true 
 principles of Masonry to reject. 
 
 I have the honour to be, 
 My Lord, 
 
 Your Lordship's obedient 
 Servant and Brother, 
 
 GEO. OLIVER, D. D. 
 
 Scopwick Vicarage, Nov. 8. 1847. 
 
LETTER III. 
 
 ENQUIRY WHETHER THE PATRONAGE OF MASONRY WAS ORTOf- 
 NALLY VESTED IN THE TWO ST. JOHNS DURING THE LAST 
 CENTURY, OR AT ANY EARLIER PERIOD. 
 
 (23) 
 
 
" Peter saith unto Jesus, ' Lord, what shall this man do ? Jesus saith unto 
 him, If I n Ul that he tarrv uuiiJLLcjjme, what is that to thee. Follow thou me. 
 Then went this saying aljroad among the brethren, that this disciple sh<r.iM XK>t 
 die.' isow me appre'iensi >n hereof hath been received either grossly or m me 
 general, that is not distinguishing *he manner or particular way of this continua- 
 tion, in wLich sense prob:.bly the grosser and undisc-erning party received it. 
 On more d'a inc ly fipprehciuling the manner of his immortality; that is, that 
 John should never properly .li", *nit be trniv la'< " into Paradise, there to remain 
 with Enoch and EJjas until about the conrng of Christ; and should be slain 
 with them under antichrist, according to that of the Apocalypse." BROWNE. 
 
LETTER III. 
 
 MY LORD, 
 
 IN entering on this enquiry, I am not unconscious that 
 the freedom of discussion will be considerably restricted 
 by a deficiency of authentic evidence; and I shall there- 
 fore be obliged to accommodate circumstances to the 
 traditions of Masonry; as these will be our only guides 
 through the impervious atmosphere of a distant period, 
 which affords scarcely a glimmering ray to direct our 
 path or guide us in our search after the truth. What 
 Dr. Kitto says of chronology, may be justly applied to 
 the subject before us: "After an anxious survey of the 
 thick clouds which hang over this period, for some ray 
 of light which might guide us through its utter darkness, 
 we turn away as disappointed as all our predecessors. 
 Nothing, therefore, remains for us but to make such 
 accommodations, and so to balance the various difficul- 
 ties, as to obtain the result, which, without being certain 
 of the truth, seems the best and the most probable under 
 all the circumstances." 
 
 In every estimate that I have been able to form of 
 Freemasonry, the foundation on which I invariably build 
 is, the system as it was promulgated at the revival in 
 1717. This is a rock which will firmly sustain any edi- 
 fice that may be placed upon it; for it is the only certain 
 standard of truth established by authority. No authentic 
 records -precede it which treat of Masonry as a perfect 
 system. All previous notices of the Order, like the links 
 of a broken chain, are unconnected and detached; and 
 though extremely valuable as parts of a whole, are 
 defective and useless, because the connecting links are 
 wanting, for they were burnt to ashes, and cast forth to 
 the winds of heaven, by jealous and fastidious Brethren, 
 
 who were ignorant of the real tendency of the Craft, and 
 o* 
 
26 A MIRROR FOR 
 
 misinterpreted the measures which were successfully 
 adopted to promote its best and most enduring interests. 
 The scattered rays of light were, fortunately, still acces- 
 sible, and nobly did the conservators of Masonry toil to 
 search them out, and bring them into efficient operation. 
 Those worthy Masons whose names ought to be had in 
 honour throughout all time, Anthony Sayer, Elliott, 
 Lamball, Payne, Desaguliers, Gofton, Morrice, Calvert, 
 De Noyer, and a few others, used the most strenuous 
 exertions to put the system into a form consistent with 
 ancient observances. According to their own account, 
 they " perused old manuscripts, digested ancient consti 
 tutions, collected the old Gothic, charges, arid consulted 
 intelligent brethren," about those secret rites and ordi- 
 nances, and doctrines, which " were never divulged in 
 manuscript," and embodied every hint which had the 
 unequivocal sanction of ancient usage in its favour. The 
 labours of these eminent men have placed Freemasonry 
 on a basis that cannot be shaken ; and the ceremonies 
 and doctrines which were used by them I will defend to 
 the death, as containing the true and unalterable princi- 
 ples of the Craft. Let us, then, enquire whether any 
 reference to St. John may be found in the ritual which 
 was propounded at that period by the revived Grand 
 Lodge. 
 
 In the earliest lectures that were used under its sanc- 
 tion, St. John was alluded to in the following mariner: 
 "Q. From whence came you? A. From the holy lodge 
 of St. John. Q. What recommendation do you bring 
 from thence? A. A recommendation from the brothers 
 and fellows of that right worshipful and holy lodge of 
 St. John, from whence I came, who greet you thrice 
 heartily." 
 
 This I take to be a plain admission, by the first Grand 
 Lodge under the revived system, after using every possi- 
 ble means of ascertaining the true belief of antiquity on 
 all points connected with the Order, which they had 
 undertaken to rescue from the oblivion into which it was 
 falling, in consequence of " the age and infirmities of Sir 
 Christopher Wren, the Grand Master," that the St. 
 Johns were considered the legitimate patrons of Christian 
 Masonry. But to prevent the universality of the Order 
 from being affected by such a doctrine, the old charges drs- 
 
THE JOHAXXITE MASONS. 2V 
 
 tinctly provided, that although "in ancient times the Chris- 
 tian Maso?is were charged to comply with fhe Christian usages 
 of each country ichzrc they travelled, or worked, yet Masonry 
 being found in all nations, even of divers religions, they 
 are now only charged to adhere to that religion in which 
 all men agree, leaving each brother to his own particular 
 opinions, that is, to be good men arid true, men of 
 honour and honesty, by whatever names, religions, or 
 persuasions they may be distinguished; for they all 
 agree in the three great articles of Noah, enough to pre- 
 serve the cement of the lodge." 
 
 And the revivers of Masonry, that they might distinctly 
 announce their opinions on this particular subject, caused 
 it to be still more elaborately enunciated in the formula, 
 as improved by Desaguliers and Anderson a few years 
 later. It is here stated that the lodges w T ere called St. 
 John's lodges, because "he w r as the baptizer and fore- 
 runner of our Saviour; and announced him as the Lamb 
 of God, which taketh away the sins of the world." This 
 corresponds with the French ritual, A.D. 1730, which is 
 equally plain: " D. Comments' appelle cette Loge? 
 R. La Loge de S. Jean." And the passage was thus 
 explained: "II fait toujours repondre ainsi parce que 
 c'est le nom de toutes les Loges" 
 
 We now come to the consideration of Bro. Duncker- 
 ley's lectures, which I am persuaded were identical with 
 those which are attributed to Martin Clare. In this 
 ritual the same asseveration is repeated ; and more than 
 this, St. John was now introduced into trie style of the 
 O.B., that the great truth might be fully impressed upon 
 every candidate at his first initiation. It ran thus: 
 " In the presence of God, and this right w 7 orshipful and 
 holy lodge, dedicated to God and holy St. John ;" and 
 the asseveration corresponded with it " so help me God 
 and holy .St. John. These forms were continued in 
 general use by most of the lodges, till the re-uriion of 
 the two great sections in 1813. 
 
 The next stage of our enquiry improves our view of 
 the case, and the light beams still more effulgently upon 
 us. In a catechism used a little later than the middle 
 of the century, which, by way of eminence, is called 
 "the Old York Lecture," the two St. Johns occupy a 
 prominent situation ; and the passage where they are 
 
28 A .MIRROR FOR, 
 
 introduced is so characteristic of a cosmical institution, 
 as well as illustrative of the subject- under discussion, 
 that I quote it at length. " Q.. Our lodges being finished, 
 furnished, and decorated with ornaments, furniture, and 
 jewels, to whom were they consecrated? A. To God. 
 Q. Thank you, Brother ; and can you tell me to whom 
 they were first dedicated? A. To Noah, who was saved 
 in the ark. Q. And by what name were the Masons 
 then known? A. They were called Noachidas, Sages, or 
 Wise Men. Q. To whom were the lodges dedicated 
 during the Mosaic dispensation? A. To Moses, the 
 chosen of God; and Solomon, the son of David, king of 
 Israel, who was an eminent patron of the Craft. Q. And 
 under what name were the Masons known during that 
 period? A. Under the name of Dionysiacs, Geometri- 
 cians, or Masters in Israel. Q. But, Brother, as Solomon 
 was a Jew, and died long before the promulgation of 
 Christianity, to whom were they dedicated under the 
 Christian dispensation ? A. From Solomon, the patronage 
 of Masonry passed to St. John the Baptist. Q. And 
 under what name were they known after the promulga- 
 tion of Christianity? A. Under the name of Essenes, 
 Architects, or Freemasons. Q. Why were the lodges 
 dedicated to St. John the Baptist? A. Because he was 
 the forerunner of our Saviour; and by preaching repent- 
 ance and humiliation, drew the first parallel of the Gos- 
 pel. Q. Had St. John the Baptist any equal? A. He 
 had ; St. John the Evangelist. Q. Why is he said to bo 
 equal to the Baptist? AT Because he finished by his 
 learning what the other began by his zeal, and thus drew 
 a second line parallel to the former; ever since which 
 time, Freemasons' lodges, in all Christian countries, have 
 been dedicated to the one or the other, or both of these 
 worthy and worshipful men." 
 
 In the ritual practised by the lodges in the north of 
 England, a little later in the century, we find the follow- 
 ing passage : " Our lodges are untruely said to be dedi- 
 cated to St. John, because the Masons who engaged to 
 conquer the Holy Land chose that saint for their patron. 
 We should be sorry to appropriate the Balsa rian sect of 
 Christians to 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 
 
THE JOHANXITE MASONS. 29 
 
 Christ ; and we, as a set of religious men assembling in 
 the true faith, commemorate the proclamations of the 
 Baptist. In the name of St. John the Evangelist, we 
 acknowledge the testimonies which he gives, and the 
 divine Logos, which he makes manifest." And again 
 " Our beauty is such as adorns all our actions; is hewn 
 out of the rock, which is Christ; raised upright with the 
 plumb-line of the Gospel ; and squared and levelled to the 
 horizontal of God's will in the holy lodge of St. John ; 
 and as such becomes the temple whose maker and builder 
 is God." 
 
 It appears, my Lord, from the above facts, that the 
 name of St. John was a generic term for all Freemasons' 
 lodges. And this will be further apparent from a perusal 
 of the " Golden Remains of the early Masonic Writers;" 
 for they uniformly speak of the two St. Johns as being 
 universally received as the undoubted patrons of the 
 Craft. It is a fact that was never once called into 
 question, although it must be confessed that the reasons 
 for its adoption slightly vary. Our transatlantic Brethren 
 say " The dedications are made to these saints, not as 
 Christians, but as eminent Masons; and if we are gra- 
 tuitous in bestowing such a character upon them, this 
 does not affect the merit of the argument, because the 
 dedication is made under the supposition that this is 
 their character. They are honoured by us, riot as saints, 
 but as good and pious men not as teachers of religion, 
 but as bright examples of all those virtues which Masons 
 are taught to reverence and practice. And if to all this 
 it incidentally happens that they were also Christians, 
 such a circumstance should, with a tolerant Jew, be no 
 objection to the honours paid to them; but with a 
 sincere Christian, a better reason." 1 In this passage, the 
 identity of the persons is preserved however the reason 
 
 V their adoption may differ from that which was assigned 
 
 / our Brethren of the last century. 
 
 These are the facts, and they cannot be shaken by any 
 amount of argument. There they stand, and no sophistry 
 can explain them away. In the words of a modern 
 writer, " a truth remains a truth, though all the world 
 agree to call it a lie; and error is not the less error, 
 
 Moore's Mag., vol. iii. 
 
30 . A MIRROR FOR 
 
 though every learned body in Christendom certify to its 
 veracity. Hypotheses and theories may be talked about 
 and fought about as long as we will, and then we shall 
 be as far from a satisfactory conclusion as ever." The 
 above series of facts serve to direct our path; and by 
 their removal we make "shipwreck of our ancient faith.'" 
 We might as well prostrate trial by jury, and still contend 
 that the British constitution exists in all its primitive 
 perfection. We might as well strike out an asterism 
 from the sky, and still argue that its ancient appearance 
 is unchanged. We might as well expel the St. Johns 
 from the system of Christianity, and exhibit the Redeemer 
 without a proclamation on the one hand, or a recorder 
 of his actions on the other. 
 
 But it is contended that, as Freemasonry was in 
 existence many ages before either of the St. Johns 
 flourished, they could not possibly have been its original 
 patrons. Nor is it asserted that they were : and, there- 
 fore, the objection may be admitted in its full force 
 without affecting the proposition, that the two St. Johns 
 are the legitimate patrons and parallels of the Order. In 
 fact, it proves nothing; for, in another stage of their 
 progress, the old lecturers distinctly explain the origin 
 of their appropriation in the following words, which are 
 but the extension of a ritual already cited: "After the 
 flood, the Masons were called Noachidae, and from the 
 building of the tabernacle, the lodges were dedicated to 
 Moses. From the building of the first temple at Jeru- 
 salem to the Babylonish captivity, Freemasons' lodges 
 were dedicated to King Solomon; from thence to the 
 corning of Shilo, they were dedicated to Zerubbabel ; 
 and from that time to the final destruction of the temple 
 by Titus, they were dedicated to St. John the Baptist ; 
 but owing to the many massacres and disorders which 
 attended that memorable event, Freemasonry sunk very 
 much into decay; many lodges were entirely broken up, 
 and few could meet in sufficient numbers to constitute 
 their legality; and at a general meeting of the Craft held 
 at Jerusalem, it was observed that the principal reason 
 for the decline of Masonry, was the want of a Grand 
 Master to patronize it ; they, therefore, deputed seven of 
 their most eminent members to wait upon St. John the 
 Evangelist, who was at that time Bishop of Ephesus ? 
 
THE JOHANXITE MASONS. 31 
 
 requesting him- to take upon himself the office of Grand 
 Master. He returned for answer, that though well 
 stricken in years, yet having been in the early part of 
 his life initiated into Masonry, he would accept the 
 office; 2 thereby completing by his learning what the 
 other St. John had begun by his zeal; and thus drew 
 what Freemasons term a line parallel ; ever since which, 
 Freemasons' lodges, in all Christian countries, have been 
 dedicated both to St. John the Baptist and St. John the 
 Evangelist." 
 
 In this formula, the reason for placing the two St. 
 Johns as the parallels of Masonry, is so plainly stated, as 
 to admit of neither doubt nor dispute. If the St. Johns 
 are to be understood symbolically, then Zerubbabel, and 
 Solomon, and Moses, and Noah, must also be symbolical 
 characters, for they are placed on exactly the same basis. 
 This is an hypothesis which the most sceptical Brother 
 will scarcely be willing to admit; because if it were con- 
 ceded, Freemasonry would become a visionary institution, 
 its landmarks would be doubtful, and its references un- 
 interesting and obscure. If the above personages be 
 allegorical, what will become of the deliverance from* 
 Egyptian bondage Moses and the Tabernacle Jeptha 
 and the Ephraimites Solomon and the Temple, &c., 
 &c.? They must all, by the same rule, be considered 
 allegorical, and the very worst charges of Paine, Carlisle, 
 and others, who denied the reality of all these events 
 and persons, will be fathered upon the fraternity; a 
 consummation which would soon sweep it away from 
 
 2 It is an historical fact, that the early Christians sent a deputation 
 to St. John in his old age, requesting him to give them a code of 
 rules for their observance, that the identity of their faith might be 
 perpetuated as an exclusive society. Thus Dr. Kitto says ( Annot. on 
 John, i., 1, "The intimations preserved by the early fathers inform 
 us that the aged apostle was induced to write his gospel at the earnest 
 solicitations of the churches in Asia Minor, with a view of overturning 
 the errors which were then promulgated by Ceririthus, the Nicolaitans, 
 and others. As these errors were, for >the most part, founded on 
 mistaken notions of the real nature, character, and office of Jesus 
 Christ, he selected from the history and discourses of his Lord those 
 passages which bore most strongly upon these subjects ; and which 
 tended, by the exhibition of correct views, to overthrow the existing 
 errors, and establish a rule of faith for the future, on those points 
 which had been brought into dispute." 
 
32 A MIRROR FOR 
 
 the face of the earth, pursued by the execrations of 
 mankind. 
 
 But your Lordship will be at no loss to discover that 
 the diversity in the formulae constitutes a strong evi- 
 dence of the truth of the facts, because it proves that in 
 every modih'cation or improvement of the lectures, which 
 took place during the last century, the description of 
 patronage and parallelism never varied; and the legality 
 of dedicating the lodges to St. John was never ques- 
 tioned, but was esteemed as an admitted truth, which 
 none but the most captious cowan ever ventured to 
 controvert. 
 
 In the original lectures compiled by Sayer, Payne, 
 and Desaguliers, and improved by Anderson, Desaguliers, 
 and Cowper; in the revisions of Dunckerley and Martin 
 Clare, twice repeated ; and in the extended rituals of 
 Hutchinson, Preston, and others, which were v in use 
 down to the reunion in 1813, and by some lodges even 
 to the present time, all of which have been cited above, 
 the St. Johns occupy their place as the patrons of 
 Masonry ; no link in the chain of evidence is broken ; 
 for in no one ritual, whether undent or modern, which 
 was in use during the whole century, have they been 
 omitted. 
 
 But there is a further proof of greater antiquity than 
 any we have yet noticed, that blue Masonry was digni- 
 fied with the name of St. John. In a system of Masonry 
 used, as it is confidently affirmed, in the fourteenth 
 century, the following passage occurs in the 0. B. : 
 
 " That you will always keep, guard, and conceal, 
 And from this time you never will reveal, 
 Either to M. M., F. C., or apprentice, 
 Of St. John's Order, what our grand intent is." 
 
 Here we have the name of St. John's Masonry particu- 
 larly assigned to three degrees only; and, if it were a fact 
 universally acknowledged at that period, we may safely 
 conclude that its origin may be dated at a much earlier 
 epoch ; and even carried back to the time when the Evange- 
 list flourished. In a word, the Masons of the eighteenth 
 century would have sacrificed every other landmark of 
 the Order, rather than abandon their ancient and legiti- 
 
THE JOHANXITE MASONS. 33 
 
 mate patrons. Paley says " I know not a more rash 
 or unphilosophical conduct of the understanding, than 
 to reject the substance of a story, by reason of some 
 diversity in the circumstances with which it is related. 
 The usual character of human testimony is substantial 
 truth under circumstantial variety. This is what the 
 daily experience of courts of justice teaches. When 
 accounts of a transaction come from the mouths of dif- 
 ferent witnesses, it is seldom that it is not possible to 
 pick out apparent or real inconsistencies between them. 
 These inconsistencies are studiously displayed by an 
 adverse pleader, but oftentimes with little impression 
 upon the minds of the judges. On the contrary, a close 
 and minute agreement induces the suspicion of confede- 
 racy arid fraud. When written histories touch upon the 
 same scenes of action, the comparison almost always 
 afibrds ground for a like reflection. Numerous, and 
 sometimes important variations present themselves ; not 
 seldom also, absolute and final contradictions; yet neither 
 one nor the other are deemed sufficient to shake the 
 credibility of the main fact." 3 
 
 Now this arrangement of changing the grand patrons of 
 Masonry along with the systems of religion by which it 
 is practised, is perfectly consistent with ordinary usage 
 in other important matters. Before the legation of Moses, 
 the patriarchal religion was the true one, and it was 
 dedicated to Noah and Abraham ; the former being digni- 
 fied with the appellation of " a preacher of righteous- 
 ness,"? and the latter of " the father of the faithful." 5 
 After that event the legitimate system of faith was no 
 longer patriarchal but Jewish, and was accordingly dedi- 
 cated to Moses and Aaron, as lawgiver and priest ; the 
 one being called " Moses prophet," and also " a burning 
 and a shining light," as his successor was afterwards 
 named ; and the other "Pharaoh's God." 6 And from the 
 advent of the Messiah, mankind are expected by the 
 Almighty to embrace Christianity as the only efficient 
 means of salvation, and it was dedicated to Christ the 
 Son of God, as "a Light to lighten the Gentiles, and the 
 
 3 Evidences, part iii., c. 1. 4 2 Peter ii., 5. 
 
 Romans iv., U. c Dout. vii. J, 
 
34 A MIRROR FOR 
 
 glory of Israel ; " 7 of whom St. John the Baptist was 
 the herald, and St. John the Evangelist the beloved 
 disciple. 
 
 In imitation of this example, which was prescribed by 
 the Divinity himself, patriarchal Freemasonry had for 
 its grand parallels Noah and Abraham ; when it was in 
 the custody of the Jews, the lodges were dedicated to 
 Moses and Solomon ; but after the destruction of the 
 Temple at Jerusalem, and the dissolution of the Jew- 
 ish polity, both civil and ecclesiastical, Masonry fell 
 into the hands of the Christians, and was, by a very 
 natural process, placed under the especial patronage of 
 the herald and the chief disciple of the divine Founder 
 of their religion. Again, under the patriarchs, the Ma- 
 sons were called Noachidae ; by the Jews, Dionysiacs 
 or Geometricians ; and by the Christians, Masons or 
 Freemasons ; but in all ages they were equally styled 
 "the Brethren" (01 aSetyot). 
 
 On this rational interpretation of a very obvious prac- 
 tice, it appears wonderful that Christian Masons of our 
 own country, after the appropriation has remained undis- 
 puted for eighteen hundred years, should endeavour to 
 overturn it, and restore the obsolete custom of attri- 
 buting the patronage of Christian Masonry to Moses and 
 Solomon, which is at variance with the concurrent prac- 
 tice of all time. The above process is the great touch- 
 stone by which the legitimacy of any ceremony, or series 
 of ceremonies, can be rationally determined. And I 
 would have it perfectly understood, my Lord, that I am 
 speaking of Masonry as practised by Christians. In 
 Jewish lodges the appropriation of masonic patronage to 
 Moses and Solomon is perfectly just, and in keeping with 
 the above line of argument, although it is precisely the same 
 violation of the universality of the Order as the Christians 
 are charged with, who assign their Masonry to the Grand 
 Mastership of the two St. Johns. 
 
 My researches have been unsuccessful to determine the 
 exact period when the above parrallelism was introduced 
 into the Order. In the earliest lectures (A. D. 1721), it is 
 mentioned thus : " God's good greeting be to this our 
 happy meeting. And all right worshipful brothers and fel- 
 
 7 Luke ii., 32. 
 
THE JOHANMTE MASONS. 35 
 
 lows of the right worshipful and holy lodge of St. John 
 Q. Why do you denominate it the holy lodge of St. John ? 
 A. Because he was the forerunner of our Saviour, and 
 laid the first parallel line to the Gospel." We are there- 
 fore bound to conclude that it was a dogma of great 
 antiquity. In another formula which was introduced a 
 few years later, improved by Bro. Dunckerley, the paral- 
 lelism is still more intelligibly enunciated. "In all 
 regularly constituted lodges there is a certain point 
 within a circle ; the point representing an individual 
 brother ; the circle representing the boundary line .of 
 his duty to God and man, beyond which he is never to 
 suffer his passions, prejudices, or interests to betray him 
 on any occasion. This circle is embordercd by two perpen- 
 dicular parallel lines, representing St. John the Baptist and 
 St. John the Evangelist, who were perfect parallels in Christi- 
 anity as well as in Masonry ; and upon the vertex rests 
 the book of the Holy Scriptures, which point out the 
 whole duty of man. In going round this circle we 
 necessarily touch upon these two lines, as well as on 
 the Holy Scripture ; and whilst a Mason keeps himself 
 thus circumscribed, it is impossible that he should mate- 
 rially err." 
 
 A curious illustration of this symbol of a circle and 
 parallel lines, in connection with the two St. Johns, is 
 found in the ancient union of the zodiacal circle with 
 the period when the festival of the two saints was cele- 
 
 K^x-* bra ted. In the old Runic Fasti, a wheel or circle was 
 
 K, used to denote the festival of Christmas. The learned 
 
 Gebelin derives Yule, the ancient name of Christmas, 
 
 ^>A from a primitive word, carrying with it the general idea 
 
 of revolution and a wheel ; and it was so called, says 
 
 Bade, because of the feturn of the sun's annual course 
 
 after the winter solstice. This circle is common to both 
 
 festivities. Thus Durand, speaking of the rites of the 
 
 Teast of St. John the Baptist, informs us of this curious 
 
 circumstance, that in some places they roll a wheel 
 
 - about, to signify that the sun, then occupying the highest 
 
 place in the zodiac, is beginning to descend. 8 Here we 
 
 have a copy of the circle and the two paralleHines ; for 
 
 8 See Ant. Vulg,, c. xxvii. ; and Brand on Midsummer Eve. 
 
36 A MIRROR FOR THE JOHANNITE MASOXS. 
 
 the ceremony was used on the days of St. John the 
 Baptist and St. John the Evangelist, from the very first 
 establishment of Christianity. Naogeorgus observes, that 
 the people imagine the rolling of this wheel to be a token 
 of good luck. These are his words : 
 
 " Then doth the joyfull feast of John 
 
 The Baptist take his turne, 
 When bonficrs- great, with loftie flame, 
 
 In every towne doe burue, 
 Some get a rotten weele, 
 
 All worne and cast aside, 
 Which, covered round about with strawe 
 
 And tow, they closely hide ; 
 And caryed to some mountaines top. 
 
 Being all with fire light, 
 They hurle it downe with violence, 
 
 When darke appears the night ; 
 Resembling much the sunne, that from 
 
 The heavens down should fal, 
 A straungc and monstrous sight it seemes, 
 
 And fearefull to them all. 
 But they suppose their mischicfes all 
 
 Are likewise throwne to hell ; 
 And that from harmes and daungers now 
 
 In safetie here they dwell." 9 
 
 I have the honour to remain, 
 My Lord, 
 
 Your Lordship's obedient 
 
 Servant and Brother, 
 GEO. OLIVER, D. D. 
 
 Scopwick Vicarage, Nov. 25, 1847. 
 
 9 Popish Kingdome, fol. 54, b. 
 
LETTER IV. 
 
 REASONS WHY ST. JOHN THE BAPTIST IS ESTEEMED A PATKON 
 OF FREEMASONRY. 
 
<; I am well aware that the writer who endeavours to separate truth from fiction 
 in ancient history, undertakes a task which is more likely to prove laborious to 
 himself than agreeable to o lurs. There ia perhaps a mental pleasure, which 
 Uiuu^ix tj\v AvAW, yjt ai.u.y fuel, in contemplating remote events obscurely 
 known, embellished by fancy, and amplified by exaggeration. We scarcely 
 desire to know the truth, where fiction pleases better ; nor is it without a pang 
 that we part with our first youthful notions, or that we break those early asso 
 ciations which were formed when the judgment was yet immature, and when the 
 imagination was still the ruling faculty of the mind." SIR W. DRUMIMOND. 
 
 (38) 
 
LETTER IV. 
 
 MY LORD, 
 
 IN pursuance of the general plan of this enquiry, we 
 will now consider a little in detail the true reasons why 
 the two St. Johns were invested with these masonic 
 honours. And first of the Baptist, who is described as 
 the grand patran of Masonry in the charter of Colne, 
 under date of 1535. This ancient document states that 
 " the Masters of our Order took the name of Initiated 
 Brothers of St. John, following the footsteps, and imitating 
 the conduct of St. John the Baptist, the forerunner of 
 the Light, and the first martyr of the enlightened." And 
 again, " the brotherhood or Order of Free and Accepted 
 Masons dedicated to holy St. John, is not a branch of the 
 Temple, nor of any other spiritual or temporal order ; 
 neither is it united to the one or to the other ; neither 
 has it derived its origin from them ; nor has it the least 
 communion with them in any shape or manner whatever ; 
 but it is much more ancient than all those orders of 
 knighthood, and existed in Palestine and Greece, as well 
 as in both divisions of the Roman Empire, before the 
 crusades and the departure of the above-named knights 
 for Palestine." 1 
 
 Now, although there are reasonable doubts about the 
 genuineness of this charter, yet, if spurious, it was evi- 
 dently fabricated on principles which were universally 
 believed to be true at the time of its promulgation ; 
 because if any new or startling doctrine, which had never 
 before been contemplated, had been attempted to be 
 foisted on the fraternity such as the expulsion of an 
 ancient patron, and the substitution of another whose 
 
 1 See the entire Charter in the "Freemasons' Quarterly Review," 
 for 1841. 
 
40 A MIRROR FOR 
 
 name had never yet been connected with the Institution 
 the document would not have been suffered to circulate 
 amongst the fraternity as an authentic production. It 
 appears, therefore, clear that at the time of its compilation 
 St. John was universally received as the patron of the 
 Order; and the conclusion will be the same whether the 
 document be really as ancient as the date implies, or 
 whether it be an interpolation or forgery of the last 
 century. 
 
 St. John the Baptist was probably selected as the 
 Grand Master of Masons, 2 because he heralded the Chris- 
 tian dispensation, as had been predicted by Malachi four;, ^ 
 hundred years before his birth; 3 bearing witness to the X^ 
 Light ; 4 for in the year 26, he emerged from the wilderness, 
 and announced himself as the harbinger of one mightier 
 than he, who would speedily appear as a deliverer, and 
 whose shoe's latchet he was not worthy to unloose. 5 
 
 2 In the year 1773, the Brethren at Prague built a large and exten- 
 sive establishment for poor masonic children, and called it " St. John 
 the Baptist's Hospital." The boys were taught reading, writing, and 
 arithmetic, and the girls spinning, knitting, and every other useful 
 female accomplishment. 
 
 * Mai. iii., 1. 
 
 4 In an ancient tradition, St. John the Baptist is expected to be an 
 attendant on the Saviour at the day of judgment, when Jesus Christ 
 will descend in clouds above the valley of Jehoshaphat, attended by 
 nine orders of angels the cross, the crown, and other instruments of 
 the passion, being borne round him ; the five wounds shining like 
 rubies, with the Virgin Mary on his right hand, and John the Baptist 
 on his left, as they are represented in the paintings and illuminations 
 of the middle ages, accompanied respectively by the saints of the Old 
 and New Testament ; the whole forming a vast amphitheatre of glory. 
 The Book of Life is then to be opened, and the trumpet blown, 
 summoning mankind to judgment, when their eternal destiny will be 
 finally pronounced. 
 
 5 Murk i., 7. The spurious gospel of Nicodemus, which, however, 
 was esteemed canonical by the Anglo-Saxons, and read in their 
 churches, speaking, in the eighteenth chapter, of the descent of Christ 
 into Hades, anyd of the wonders he performed there, has the following 
 passage : " The prophet Isaiah, there present, said, this is the Light 
 that proceedeth from the Father, and from the Son, and from the Holy 
 Ghost, of which I prophesied while yet in the flesh, saying, The land 
 of Zebulon and the land of Naphtali, the people sitting in darkness 
 have seen a great light. Then came there forward into the midst of 
 them a stranger, an ascetic from the wilderness, and the patriarchs 
 said unto him, Who art thou ? And he"saicl, I am John, the last of 
 the prophets, who have made straight the way of the Son of God, and 
 preached to the people repentance for the remission of sins. And 
 
- P!" 
 
 dia 
 
 THE JOHANMTE MASONS* 41 
 
 Hence the Basilidean Christians believed that the spirit 
 of Ljight entered into John at the baptism ot Christ, arid 
 that there was consequently some portion of divinity in 
 him, which elevated him above mortality. His great 
 arallel the Evangelist, to vindicate his ieputation,repu- 
 iated this doctrine, by saying "there was a man sent 
 from God whose name was John. The same cameybr a 
 witness, to bear witness of the Light, that all men through 
 him might believe. He was not that Light, but was sent 
 to bear witness of that Light. That was the true Light 
 (meaning Christ) which lighteth every man that cometh 
 into the world." 6 And then he gives an account of the 
 mission sent by the Jews to ascertain who John the 
 Baptist really was, when he confessed and denied not, "I 
 am riot the Christ." 7 In the following year, Jesus, who 
 had hitherto abode with his parents in obscurity, presented 
 himself to be baptized by John. The prophet of the 
 wilderness recognized him, and told his disciples, "this 
 is the Lamb of God that taketh away the sins of the 
 world." 
 
 In this transaction, John appeared in the character of 
 Elias, having been first announced by the prophet Isaiah 
 as " the voice of one crying in the wilderness, prepare 
 ye the way of JEHOVAH ;" 8 which are the exact words used 
 
 the Son of God came unto me, and seeing him from afar, I said to 
 the people, Behold the Lamb of God which taketh away the sin of 
 the world. And with my hand I baptized him in the river Jordan, 
 aijd I beheld the Holy Ghost descending on him as it were a dove, 
 and I heard the voice of God the Father saying, This is my beloved 
 Son, in whom I am well pleased. And for this cause hath he sent me 
 also unto you, that I may declare how that the only begotten Son 
 of God is coming hither, that whosoever shall believe in him may 
 be saved, but whosoever believeth not shall be damned. Wherefore 
 I warn you all, that ye worship when you see him, for now is your 
 only time of repentance for your bowing down to idols in the upper 
 world of vanity, and for whatever else wherein you have sinned ; for 
 from henceforth this will be impossible." 
 
 6 John i., 6-9. 7 Ibid. 20. 
 
 8 Isaiah xl., 3. " This Angel-Lord of the covenant," says tho 
 learned Faber, (Eight Diss., vol. ii., p. 7,) "is to be preceded by a mes- 
 senger, who, like the harbinger of a great eastern prince, is to pre- 
 pare the way before him, by levelling each symbolical mountain, and 
 by filling each symbolical valley. The person thus exhibited under 
 the aspect of a preparatory messenger, is, we are afterwards told, an 
 appearance of the prophet Elijah. For as the messenger is to pre- 
 pare the way before Jehovah >> inasmuch as Jehovah is the speaker, 
 "3 
 
42 A m.'lKOR FOR 
 
 by St. Mark when describing the mission of John. 9 Thus 
 Elijah the prophet re-appeared in the person of the son 
 of Zecharias, according to the testimony of Jesus Christ ; 
 and for a similar reason St. John the Evangelist was 
 classed by the early Christians with Enoch, because he 
 and Elijah were the only two persons wHb had the good 
 fortune to be translated to heaven without tasting the 
 pains of death ; and this idea was confirmed by what 
 Christ said to Peter respecting the other great paraljel^ru. 
 " If I will 'that he tarry till I come, what is that to thee ;" 10 
 whence his disciples concluded that he also would nob 
 die. 
 
 John was thus divinely commissioned through the 
 angel Gabriel, to go before Christ "in the spirit and 
 power of Elias;" 11 not only to prepare his way, but to 
 remove every obstacle that might tend to impede his 
 mission ; to reduce " the. highest of hills," and to exalt 
 "the lowest of valleys," that he might "make straight 
 the way of Jehovah." 12 In like manner Elias is expected 
 to re-appear, to clear the way before the second coming 
 of Christ to judgment. 13 Hence it was that the Redeemer 
 pronounced respecting John, that "no greater man was 
 ever born ;" 14 and for this reason he performed the rite of 
 baptism on the Saviour of mankind, and was favoured 
 with a vision of the Holy Trinity. 15 And more than this, 
 he parted with his life rather than forfeit his integrity. 16 
 
 who says, respecting himself, before ME. so is Elijah to be similarly 
 manifested before the coming of the great and terrible day of Jehovah. 
 Now this mystic Elijah, in whom the Jews, adopting the wild specula- 
 tions of the Gentiles respecting the metempsychosis, seem to have 
 expected a literal re-appearance of the prophet, is, by our Lord him- 
 self, expressly identified with John the Baptist ; for John came in the 
 spirit and power, though not in the actual person of Elijah. But the 
 office of the Baptist is declared to be that of a precursor to Christ. 
 And the office of the figurative messenger Elijah, is similarly declared 
 to be that of a precursor to the Angel-Lord of the covenant. Hence 
 the identification of Elijah and the Baptist leads, of plain necessity, 
 to the identification of the Angel-Lord and Christ." 
 
 9 Mark i.. 3. 10 John xxi., 23. " Luke i., 17. 
 
 12 John i., 23. J3 Mai. iv., 5. 
 
 14 Matt, xi., 11, 14. l5 Mark i., 10. 
 
 16 Mark vi., 27. " When John the Baptist came, the Jews wore 
 not left to form vague speculations as to the nature of his character 
 and office. His dress and his whole conduct pointed him out to bo 
 the mystical Elijah ; and his industrious affectation of the wilderness, 
 at the very time (as we learn from pagan testimonies) when all the 
 
THE JOHAXMTE MASOXS. 43 
 
 The masonic theosophists of the last century thus 
 explained the mission of John the Baptist" Elias in the 
 spirit of zeal is John the Baptist's antitype, figuring, as 
 did John the Baptist more eminently and immediately, 
 the Father's fiery zeal in the holy first principle ; for 
 Elias and John's administration was in the Father's pro- 
 perty. The great confluence of all Judea to his baptism, 
 shows the universality of the Father's applications, con- 
 victions, and drawings. Thus the groans of penitent 
 souls proceed from the Father's condemning convictions; 
 whereof John the Baptist's ministry and himself is the 
 representation." 17 And it is further remarkable, that 
 Elias and John were alike girded with the masonic apron. 
 Thus when the servants of Ahaziah informed him that 
 they had been reproved by a strange prophet for going to 
 consult the idolatrous oracle of Baalzebub in Ekron, he 
 said unto them, " What manner of man was he which 
 came up to meet you, and told you these words?" And 
 
 East expected that person whose appearance had been foretold toward 
 the close of the now rapidly expiring seventy weeks, might well lead 
 them to conclude that he was the predicted harbinger of the Messiah. 
 But whatever doubts they might innocently entertain in the first in- 
 stance, he himself cut them off from all plea of misapprehending his 
 pretensions. ' /,' said he, ' am the voice of one crying in the wilder- 
 ness, &fc. ; but HE THAT COMETH AFTER ME is mightier than /, <$r.' 
 Here he unequivocally tells them that he was himself the predicted 
 herald of that expected Great Prince, for whom he deemed himself 
 unworthy to perform even the most menial offices ; just as the mysti- 
 cal Elijah was to be no more than the precursor of the Messenger- 
 Lord of the covenant, when he was about to come suddenly to his 
 own temple. And now they at least could not mistake his claim of 
 character, whether they chose to allow it or not. They must have 
 perceived that he gave himself out to be the forerunner of the 
 Messiah." (Faber ut supra.) 
 
 n " Few things appear more conspicuously in the gospels than the 
 expectation of the Jews that Elias was to come among them as the 
 harbinger of the Messiah. This expectation was founded on the 
 prophecy of Malachi; which, however, they misunderstood, as they 
 did the prophecies concerning the Messiah himself. Our Saviour 
 explains the sense in which this foretold coming of Elias was to be 
 understood that is of one who was not Elias personally, but who 
 should come in the spirit and powtr of Elias^ or, who should be the 
 antitype of Elias, as the Messiah was of David. We are further 
 told, that this was accomplished in John the Baptist, who in spirit 
 and in power, and even in some personal circumstances resembled 
 Elias, and who came to prepare the way of the Lord, as it had been 
 predicted that Elias should come.*' (Kitto on Mark k., 12.) 
 
44 A MIRROR FOR 
 
 they answered him, He was an hairy man, and girt with 
 a girdle of leather about his loins. And he said, "It is 
 Elijah the Tishbite." 18 Thus also we find that John 
 the Baptist, of whom Elijah was the prototype, was 
 distinguished by wearing a leathern girdle about his 
 loins. 
 
 Again, the origin of the eremitic life was attributed 
 equally to St. John and Elias ; and it will be remembered 
 that St. John the Evangelist was also an ascetic in Patmos. 
 From hence sprang the custom of living in sodalities, and 
 performing all the offices of life under certain prescribed 
 rules. This might contribute in some degree to lend a 
 sanction to the appropriation of St. John as the head 
 and patron of the Order of Freemasonry, because in its 
 construction, it bears some resemblance to those institu- 
 tions. Antony, the first Christian hermit, like St. John, 
 penetrated into the deserts lying between the Nile and 
 the Red Sea, and soon found himself the leader or superior 
 of a vast society of devotees, who lived according to the 
 rules which he imposed. The example was followed 
 throughout all Christendom ; and the Carmelite monks 
 still acknowledge Elijah, the prototype of St. John, as 
 their patron and head. 
 
 Another reason why St. John the Baptist might be 
 considered as the patron of Masonry by our ancient 
 Brethren, was because he performed the rite of baptism 
 on the Redeemer of mankind at the passage of the river 
 Jordan, where the Israelites entered the promised land, 
 and where Joshua set up twelve stones of remembrance, 
 that the locality might not be forgotten. And Masonry 
 being a science of light, St. John was pronounced by 
 our Saviour to be "a burning and a shining LIGHT ;" 20 
 whence probably originated the fires which were lighted 
 up on the festival of the saint ; 21 although it is not to be 
 
 18 2 Kings i., 7, 8. Mark i., 6. 20 John v., 35. 
 
 21 There is a curious passage on this subject worth quoting, in the 
 Homily De Festo Sancti Joliannis Baptist* : u In worshyp of Sayut 
 Johan the people waked at home, and made three manor of fyres : 
 one was clene bones, and noo woode, and that is called a Bone Fyre, 
 another is clcne woode and no bones, and that is called a Wode Fyre, 
 for people to sit and wake thereby ; the third is made of wode and 
 bones, and it is called Saynt Johannys Fyre. The first fyre, as a 
 great clerk Johan Belletti tellcth, he was in ccrtaync countrey, so in 
 the countrey there \vas soo grea'e hete, the which causid that dragons 
 
THE JOHAXXLTE MASONS. 4:6 
 
 denied that similar fires were kindled about midnight at 
 the very moment of the solstice, by the most ancient 
 nations; it was a religious ceremony, and considered to 
 dispel evil, and to promote the prosperity of states and 
 empires. And this, probably, might be one reason why 
 the St. Johns had two days assigned to them at the 
 summer and winter solstices, being the commencement 
 and completion of the ancient and modern year; for 
 Gebelin says that the first of all j^ears, and the most 
 ancient that we know of, began in the month of June; 
 and, in like manner, St. John the Baptist drew the first 
 line of the Gospel, and St. John the Evangelist lived to 
 'see it completely established and prosperous in the 
 world, according to the prediction of his Divine Master. 22 
 And for this reason it was that the early Christians, at 
 the instance of Gregory, Bishop of Neo-Caesarea, in 
 Pontus, instituted festivals in honour of these saints, as 
 a substitute for the solemnities used by the heathen at 
 the two solstices. 
 
 But, my Lord, there is still another reason why St. 
 John the Baptist is said to have been considered the 
 patron of Masonry, which is drawn from the fact that in 
 passing through the Essenes, by whom Freemasonry 
 
 to go togyther, in tokenynge that, Johan dyed in brennyge love and 
 chartye to God and man, and they that dye in chartye shall have 
 part of all good prayers, and they that do not, shall never be saved. 
 Then as these dragons flewe in th' ayre they shed doun to that water 
 froth of ther kynde, and so envenymed the waters, and caused moche 
 people for to take theyr deth therby, and many dyverse sykenesse. 
 Wyse clerks knoweth well that dragons hate nothing more than the 
 stenche of brennynge bones, and therefore they gaderyed as many 
 as they mighte fynde, and brent them ; and so with the stenche 
 thereof they drove away the dragons, and so they were brought out 
 of greete dysease. The seconde fyre was made of woode. for that 
 wyl benne lyght, and wyll be seen farre. For it is the chef of fyre 
 to be seen farre, and betokennynge that Saynt Johan was a lantAne 
 of light to the people. Also the people made biases of fyre for that 
 they shulde be seeno farre, and specyally in the nyght, in token of 
 St. Johan's having been seen from far in the spirit by Jeremiah. 
 The third fyre of bones betokenneth Johan's martyrdome, for hys 
 bones here bent, and how ye shall here." The homilist accounts for 
 this by telling us, that after John's disciples had buried his body, it 
 lay till Julian, the Apostate Emperor, came that way, and caused 
 them to be taken up and burnt, " and he caste the ashes in the wynde, 
 hopynge that he should never ryse again to lyfe.'' 
 3i John xxi., 23. 
 
46 A MIRROR FOR 
 
 was undoubtedly preserved, (and whether they were 
 Jews, or Christians, or both, does not materially affect 
 the argument,) it was governed by this eminent indi- 
 vidual, who was certainly a member of that body, as is 
 evident from these considerations. His father and mother 
 died during his minority, and he was adopted by the 
 Essenes, and lived in the wilderness. The Essenes did 
 not go up to Jerusalem at the feasts; and we have no 
 reason to believe that John was ever there. His diet 
 and manner of living were perfectly conformable to the 
 rules of the Essenes. They lived in the country ; so did 
 he. They dwelt near the river Jordan, and baptized 
 their disciples. John did the same, and thus acquired 
 the cognomen of the Baptist. The Essenes fed on dates 
 and other fruit, and in many other respects agreed with 
 the character of John, as we find it in the gospels. And 
 such a celebrated character could not long be a member 
 of that community without arriving at the chief dignity 
 of the Order. 
 
 It may be remarked, before I finally conclude my 
 observations on St. John the Baptist, that his festival 
 w r as observed by other communities besides the Freema- 
 sons. Stow, in his survey of London, tells us that, "on 
 the vigil of St. John Baptist, every man's door was 
 shadowed with green birch, long fennel, St. John's wort, 
 orpine, white lilies, and such like, garnished with gar- 
 lands of beautiful flowers, and also lamps of glass, with 
 oil burning in them all night." He also mentions the 
 custom of lighting fires, which were sometimes called 
 "the blessing fire." "The following curious account I 
 extract from Lewis's Life of Bishop Pococke : " Whanno 
 men of the cuntree uplond bringen into Londoun, on 
 Mydsomer Eve, braunchis of trees from Bischopis Wode, 
 and flouris fro the feld, and bitaken tho to citessins of 
 Londoun, for to therwith her houses gay, into remem- 
 braunce of Seint Johan Baptist, and of this, that it was 
 prophesied of him that many schulden joie in his birthe." 
 
 " John the Baptist was remarkable for his sincerity or 
 love of truth. It was this which prompted his seclusion 
 in the wilderness from the period of early youth, and his 
 entire devotion, until the close of his life, to his mission, 
 casting utterly behind him and forsaking all the advan- 
 tages and privileges of his paternal and priestly rank. 
 
THE JOHANA'ITE MASONS. 47 
 
 Nothing greater has ever been or ever will be accom- 
 plished by human efforts, unless commenced and prose- 
 cuted in sincerity. Sincerity is in general the talisman 
 of success. I define sincerity to be such a conviction of 
 the truth of a fact as causes an earnest'belief in it, and 
 an intense interest in it so intense, that if anything is 
 to be done in respect to it, tiie whole powers of the man 
 are at once enlisted in the enterprise. It is the charac- 
 teristic of the hero, wherever he has been or may be 
 found. Beneath the guiding, inspiring, and life-giving 
 energy of this characteristic, behold the Baptist drawing 
 to his ministry in the desert, forth from out of the luxu- 
 rious cities of Judea, the proud, cold, and formal Phari- 
 see, the infidel, philosophic, arid sneering Sadducee; and 
 forth from Jerusalem arid all Judea, and the region round 
 about Jordan, vast multitudes of people. Behold him 
 with only the great fact of the cross erected for the 
 redemption of man before his prophetic vision, in his 
 raiment of camel's hair, and with a leathern girdle about 
 his loins, influencing the great assembly of the learned 
 and unlearned, of the wise and the simple, of the old and 
 the young, that gathered around him, with such elo- 
 quence and power, that 'all were baptized of him in 
 Jordan, confessing their sins.' Behold him, 'severe in 
 youthful beauty,' rebuking the Pharisees and Sadducees 
 who had come to his baptism as 'a generation of vipers,' 
 admonishing them ' to bring forth fruits meet for repent- 
 ance, and not to say within themselves, that we have 
 Abraham for our father, but to regard the truth that the 
 axe was laid unto the root of the tree, and that, therefore, 
 every tree which did not bring forth good fruit should 
 be hewn down and cast into the fire.' Behold him with 
 the same truthful zeal urging the publicans ' to exact no 
 more than that which was appointed them,' and charging 
 the soldiers 'to do violence to no man, neither to accuse 
 any falsely, and to be content with their wages.' In the 
 same all-absorbing love of the truth, behold him steadily 
 repudiating the spiritual honour, amounting almost to 
 deification, which the admiring and wonder-stricken 
 multitude sought to confer on him ; and diverting their 
 attention from himself to Him whom he assured them 
 'though coining after him, was preferred before him, 
 whose shoe-latchet he was not worthy to unloose,' and 
 
4S A MIRROR FOR THE JOHANNITE MASONS. 
 
 who, as the ' Lamb of God taking away the sins of the 
 world,' was the only true object of their religious wor- 
 ship. Behold him at a later period, still the same stead- 
 fast and enthusiastic lover of truth, rebuking the illicit 
 connection between Herod and Herodias, and by his 
 martyrdom consecrating this bright and heroic trait of 
 character. The self-denial and love of truth of the Bap- 
 tist, constitute in him, as in every other finished model, 
 the basis of the superstructure of virtue, which all suc- 
 ceeding generations admire." 23 
 
 I have the honour to be, 
 My Lord, 
 
 Your Lordship's obedient 
 Servant and Brother, 
 
 GEO. OLIVER, D. D. 
 Scop wick Vicarage, Dec. G, 1847. 
 
 23 From a Masonic Address delivered by the Hon. Brother Brad- 
 ford, at South Bend, Indiana. 
 
LETTER V. 
 
 REASONS WHY ST. JOHN THE EVANGELIST IS ESTEEMED A 
 PATRON OP MASONRY. 
 
 (49) 
 
" The whole machinery of Ihe Apocalypse, from beginning to end, seems to me 
 very plainly to have been borrowed from the machinery of the ancient mysteries , 
 and this, if we consider the nature of the subject, was done with the very strictest 
 attention to poetical decorum. St. John himself is made to personate an aspirant 
 about to be initiated ; and accordingly the images presented to his mind's eye 
 closely resemble the pageants of the mysteries, both in their nature and in order 
 of succession." FABEU. 
 
 (50) 
 
LETTER V. 
 
 MY LORD, 
 
 I FLATTER myself that the arguments contained in 
 the preceding letters have satisfactorily proved that the 
 name of St. John the Baptist was connected with 
 speculative Masonry at a very remote period ; and that 
 a doubt was never entertained that the parallelism was 
 inappropriate. It is equally true that St. John the 
 Evangelist was considered one of the patrons of Masonry 
 by the universal consent of our Brethren of the last 
 century, and is so denominated in their authorized publi- 
 cations. 1 His .pretensions to masonic honours were 
 probably founded on the fact, that the machinery of the 
 vast and important prophecies contained in the Apoca- 
 lypse, bear a great resemblance to the plan* of the third 
 legree of Masonry before the introduction of the Royal 
 Arch. And a masonic writer, under date A. D. 1737, 
 speaks of the Revelation of St. John as "the process of 
 spiritual Masonry." 2 This may appear a startling asser- 
 tion to those who have never given the subject a mo- 
 mentary consideration. Your Lordship will understand, 
 however, that I am speaking simply of the dramatic 
 construction of the book, without the slightest reference 
 to the interpretation of the prophecies. With this ex- 
 planation in view, we will examine how far the cere- 
 monies described in the Book of Revelation agree with 
 those which are observed in speculative Masonry. 
 
 First, then, we are presented with the representation 
 of a candidate for admission, knocking at a door, 3 and 
 
 * See Golden Remains, vol. i. 2 Ibid. vol. iv., Serm. 15. 
 
 3 Rev. Hi., 20, 
 
52 A MIRROR FOR 
 
 waiting patiently till he receives an answer. After some 
 delay, he is invited to enter, by a voice from within 
 saying, " Come up hither." Being thus introduced into 
 the celestial lodge, he beholds a new and very imposing 
 scene; the chief object in which is a person splendidly 
 arrayed, occupying a throne in the east, canopied by a 
 prismatic arch. It is subsequently called, " a great 
 white throne;" 4 great, to show its extent from east to 
 west, from north to south, from earth to heaven, and 
 from the surface to the centre ; 5 and white, as an emblem 
 of purity and innocence, justice and equity. 
 
 'When he looks round he beholds many other persons 
 seated, and clothed in white raiment. The magnificent 
 Temple where this glorious scene was displayed, was 
 lighted by seven lamps, burning with great effulgence. 6 
 This is an unequivocal representation of the camp of 
 Israel, which was the great prototype of a Mason's 
 Lodge. The Gr. A. O. T. U. is seated on the throne, as 
 Ezekiel has described him in the Tabernacle or Temple. 
 Near to the tabernacle the priests and Levites were en- 
 camped, and next to the throne were four-and-twenty 
 elders sitting, answering to the princes of the four-and- 
 twenty courses of the Jewish priests, clothed in white 
 raiment, as emblems of their purity and sanctity; and 
 they had on their heads crowns of gold. 
 
 The candidate is represented as turning to see who it 
 was that spoke to him ; for he had said, " I am Alpha 
 and Omega, the first and the last." And being turned, 
 he saw " seven golden candlesticks, and in the midst of 
 them one like the Son of man. clothed with a garment 
 down to his feet, and girt about with a golden girdle." 7 
 Commentators are agreed that this was a representation 
 of the seven branched candlestick of the Tabernacle and 
 Temple, which was formerly used to illuminate our 
 Lodges, but was transferred to the Royal Arch about the 
 middle of the last century. If this be correct, and the 
 authorities for it are unexceptionable; then it will be 
 easy to imagine, that as each of these branches turned 
 about on hinges, for the convenience of keeping in order, 
 a person in the act of bringing them forward to trim 
 
 Rev, **., 1J 5 Ibid, xx., 8. Jbid, jy,, 1-5, 
 
 7 Ibid, i., 11-13, 
 
THE JOHANNITE MASONS. 53 
 
 fcheir wicks, would appear to a spectator to be strictly in 
 the middle among these lamps. It is probable, too, that 
 this very situation is further implied, and expressed, in 
 the following particulars: "He had in his right hand 
 seven stars ;" i. e., his arm being extended to trim the 
 wicks of the lamps, in order to improve their splendour, 
 they seemed by that operation to be brightened into so 
 many stars, while, by their position, they appeared to be 
 held in his right hand, thus put forth among them, and 
 which they surrounded. 
 
 Now light is the emblem of excellence, discerned, 
 acknowledged, and admired by the world. A material 
 lamp is an instrument formed to yield an artificial light, 
 which being sustained by oil, the pabulum of light is 
 really nothing but oil kindled into a flame. When a 
 lamp is taken for the emblem of spiritual and intellectual 
 excellence, Truth must be its oil ; which, in reality, is 
 nothing else than truth displayed, and showing itself to 
 the world. Accordingly the oil, which is the food of 
 the symbolical lamp set before us in this part of the 
 vision, is truth, divine, moral, religious, or saving truth. 
 When the truth is received by any man, he has then the 
 mystic oil in himself; and when that oil is kindled into 
 a flame, not only is he internally enlightened, but he 
 conducts himself accordingly, arid becomes truly wise 
 and good. 8 
 
 The fraternity will be able to judge, without any 
 further commentary, how far the above dignified repre- 
 sentation of the opening ceremonies of the Apocalypse 
 agrees with the preliminary rites of the Masonic Insti- 
 tution. 
 
 A sacred book is then produced, which is sealed with 
 seven seals, every one of which must be broken before the 
 secrets can be disclosed ; and St. John wept because no 
 man was found worthy to open them, it being a task 
 reserved for the G. A. 0. T. U. alone. He is then passed 
 through a series of interesting ceremonies, attended by 
 his angel-guide, as the process of unsealing the book 
 advances. Several symbols are displayed before him ; 
 amongst which he particularly observed a bow, a white horse, 
 and a crown, as emblems of victory, triumph and royalty ; 9 
 
 8 Taylor's Calmet. 9 Rev. vi., 2. 
 
64 A MIRROR FOR 
 
 and also a balance and ajcAcrwj.r, 11 emblems of justice 
 and hospitality; and at length he is shown the repre- 
 sentation of a blazing star, and three monsters, or assas- 
 ^sins, who destroyed one man out of every three, 12 by inflict- 
 ing a deadly wound in the forehead. 13 The candidate, 
 having been at length regenerated, is clothed in white, 14 
 
 X and receives the sacred book, ogen, the seals being all 
 removed. This book he is desired to swallow, 15 or, in 
 other words, to digest the contents as an attestation 
 when the 0. B. is sealed upon the open volume. The 
 uncontaminated twelve, figured by the twelve thousand 
 of each of the twelve tribes, that had received the divine 
 mark on their foreheads, are described as entering the 
 Holy Temple in solemn procession, and presenting them- 
 selves before the throne of the Grand Master, bearing 
 
 ( sprigs of the palm tree as tokens of their innocence. 16 
 Then follow the mourning of the witnesses, 17 the healing 
 of the wounded forehead, and the raising of the dead. 18 
 
 After these ceremonies had been solemnly performed, 
 light is introduced; the heavens are opened: 19 the great 
 red dragon, with his agents and emissaries, represented 
 by unclean beasts like frogs, are expelled by the influence 
 of light. " Wickedness being restrained, the reign of 
 righteousness succeeds, and the administration of justice 
 and judgment is given to the saints of the Most High. 
 And the martyrs and confessors of Jesus, not only those 
 who were beheaded, or suffered any kind of death under 
 the heathen emperors, but also those who refused to 
 
 10 This was a Pythagorean symbol, and was explained as an emblem 
 of justice, equality, and mediocrity. " Justice," said they, " is the 
 most perfect virtue, and without which all other virtues will profit 
 nothing ; neither must we know it superficially only, but by theorems 
 and scientific demonstration. This knowledge is the work of no art 
 or science, but only of philosophy." (Iambi. Protrept, cap. ult.) 
 
 11 Xowig (Rev. vi., 6.) This was also a Pythagorean symbol, and 
 is explained by lamblichus thus : : 'As food ought not to be measured 
 by the chosuix alone, but by corporietj r and animality, so man ought 
 not to lead his life without being initiated into the mysteries of phi- 
 losophy ; but applying himself thereto, he will learn how to take care 
 of that which is the most divine, I e., the soul, whose food is not 
 measured by the cho3nix, but by contemplation and discipline." 
 
 Rev. ix. 3 18. 13 Ibid. xiii.. 3. 
 
 Ibid, iii., 5 ; vi., 11. 15 Ibid. x.. 10. 
 
 Ibid. vii.. 9. 17 Ibid. xi. 
 
 l * Ibid. xx. } 4. 19 Ibid, xix., 11, 
 
THE JOHAXMTE MASONS. 55 
 
 comply with the idolatrous worship of the beast and of 
 his image, are raised from the dead, and have a prin- 
 cipal share in the felicities of Christ's kingdom upon 
 earth." 20 
 
 The regenerated candidate, having overcome, and by 
 keeping his faith uncontaminated, and his fortitude un- 
 shaken by probation, escapes the " depths of Satan," 21 ^L 
 and is presented with a white stone, in which a new name / 
 is written, that no man knoweth saving he that receiveth 
 it; 22 which is no other than the SACRED NAME which had 
 been Lost but now was found y 23 the destroyers are appre- 
 hended, and subjected to condign punishment. 24 The 
 empire of Light in the New Jerusalem is established, 
 and it requires neither the sun nor the moon to shine in 
 it ; for the glory of God doth lighten it, and the Lamb 
 is the light thereof. 25 The proceedings are closed with 
 the formula of admission and exclusion. " I am Alpha 
 and Omega, the beginning and the end, the first and the 
 last. Blessed are they that do his commandments, that 
 they may have right to the tree of life, and may enter in 
 through the gates into the city; for without are dogs 
 (cowans, KWSS), and sorcerers, and whoremongers, and 
 murderers, and idolaters, and whosoever loveth and 
 maketh a lie." 28 
 
 The above theory may be imaginary; but it cannot be 
 denied that its leading features bear a marked resem- 
 blance to certain interesting ceremonies, of which, it is 
 presumed, St. John was not ignorant. And it affords an 
 indirect proof that the rites of speculative Masonry were 
 not unknown in his day, and that he considered their/ 
 preservation of sufficient importance to merit a place in S 
 these august and comprehensive prophecies. 
 
 There is another reason assigned for the claims of St. 
 
 20 Newton on the Apocalypse, chap. xx. 
 
 21 These were the mysteries of the Nicolaitans, who concealed their , 
 errors under deep abstruseness, and spoke of certain intelligences 
 which created the world in opposition to God the Creator. They 
 taught a profound knowledge of the nature of angels ; but these were 
 communicated only in the recesses of their midnight conclaves. They 
 had also secret books written in a mysterious manner, which were 
 called " the Depths of Satan." 
 
 2 - Rev. ii., 17. ^ Compare Rev. xix,, 12. with verse 16. 
 
 24 Rev. xx. 3. = 3 Ibid. xxi.. 2.3. 
 
 2B Ibid. xxii.. 13. 14, 15. 
 
56 A MIRROR FOR 
 
 John the Evangelist to be received as the patron of the 
 Craft, derived from the assimilation of the doctrines 
 which he taught to those of Freemasonry BROTHERLY 
 LOVE, being the great design of both. It was, indeed, 
 peculiarly a Christian virtue. Neither the Jewish nor 
 the heathen laws inculcated this divine quality, by 
 which Freemasonry is particularly distinguished. The 
 former recommended strict retaliation for injuries re- 
 ceived. Thus it was enacted " Thou shalt give life for 
 life, eye for eye, tooth for tooth, hand for hand, foot for 
 foot, burning for burning, wound for wound, stripe for 
 stripe. 1 ' 27 These laws, which are extensively enunciated 
 in the Jewish code, appear to have had the effect of 
 legalizing and tolerating revenge; for the Jews sought, 
 on all occasions, to avenge themselves, as a proceeding 
 perfectly just and honourable; because the doctrine of 
 forgiveness of injuries was not inculcated in the Mosaic 
 law. Hence it was that Jesus Christ was so eloquent 
 on the divine quality of brotherly love. "Ye have heard 
 that it hath been said, an eye for an eye, and a tooth for 
 a tooth ; but I -say unto you, that ye resist not evil ; but 
 whosoever shall smite thee on thy right cheek, turn to 
 him the other also. For if ye love them only which 
 love you, what reward have ye?" 28 Thus teaching them 
 a benevolent doctrine, which was so foreign to their 
 usual practice, that it constituted a principal reason why 
 he was rejected by the Jews. 
 
 Neither did the heathen possess any just notion of the 
 duties springing from brotherly love. In the Roman 
 law. of the twelve tables, it was provided, "Si membrum 
 ruperit, talio est." Arid in practice, revenge was con- 
 sidered one of the virtues ; and to forgive an injury, the 
 height ofpusillanimity. The precepts of heathen philo- 
 sophy were addressed to the reason ; and however that 
 might be convinced, the heart remained untouched. 
 Hence the vilest of human passions prevailed ; blood was 
 shed in torrents, under the plea of glory ; private ani- 
 mosity was indulged, and coloured by the sacred name 
 of justice; a/id thousands of murders produced a hero, 
 who was received with the loudest acclamations by the 
 
 27 Exod. xxi., 23, 24, 25. 
 
 28 Matthew v., 38, 39, 46. 
 
THE JOIIAXXITE MASONS. 57 
 
 the people, and honoured by the state with a public 
 triumph.* 
 
 St. John the Evangelist, in imitation of the doctrine 
 of his divine Master, gave mankind a very different view- 
 of the mutual obligations which ought to subsist between 
 man and man, under the Christian scheme. Thus he 
 said, " Whosoever doeth not righteousness, is not of God ; 
 neither he that loveth not his brother. For this is the 
 message that ye have heard from the beginning, that ye 
 should love one another, lie that loveth not his brother 
 abideth in death. Hereby perceive we the love of God, 
 because he laid down his life for us ; and we ought to 
 lay down our lives for the Brethren. But whoso hath 
 this world's good, and seeth his brother have need, and 
 shutteth up. his bo\vels of compassion from him, how 
 dwelleth the love of God in him V" 30 And so thoroughly 
 
 29 DCS Etangs has used a very extraordinary method of proving the 
 catholicity of the Order. He has absolutely put Christian precepts 
 into the mouths of heathen philosophers. lie makes Pythagoras say, 
 " Love your neighbours, succour them, and pardon their offences ;" 
 and ascribes to Confucius the maxims. " love your neighbour as your- 
 self; do unto others as you would have them do to you; forgive your 
 enemies and pray for them." (Lien des peuples.) 
 
 30 1 John Hi., 10-17. " I know not how it is," says a talented 
 American W. M., " but never, during the ministrations of the station 
 I have been so long honoured with among you, have I been called upon 
 to give a charge to my Brethren in Masonry, without a lively appreci- 
 ation of the loveliness of his character who was permitted to lean upon 
 his Master's breast; and, perhaps, to catch a double portion of the 
 benignity of the Master's spirit. You all know to whom I allude, 
 HIM of the Apocalypse the patron saint of our Order. While so- 
 journing amidst the magnificent scenery of the celestial city, and 
 holding commune with the masterful beings who thronged its golden 
 streets ; listening to the uninterrupted tide of adoration that swelled 
 up around the rainbow throne, like the sound of : many waters,' 
 there passed upon him the same infusion of spirit and heavenly 
 unction that animate the blessed intelligences who swept across the 
 "mystical panorama of his lofty vision ; and hence his sweet epistles 
 
 breathe the sentiments, while they speak the dialect, of the ' Upper 
 Sanctuary.' Surely no more enduring eulogy could be written for our 
 Institution, than the simple statement, that upon the burden of his 
 every discourse there is personified the embodiment, and poured out 
 the very soul of Masonry. We emblazon his name, and record his 
 actions, upon the proudest page of our associated history. we are 
 accustomed to set apart a solemn festival to commemorate his anni- 
 versary ; and we plant our altars and dedicate our lodge-rooms to the 
 memory of the ' HOLY ST. JOHN.' We are all of us, therefore, most 
 imperatively bound to respect and revere his opinions. Will you, then. 
 
58 A MIRROR FOR 
 
 was he impressed with this truly masonic dogma, that ho 
 extended it to refreshment after labour; and Thomas 
 Aquinas has 'recorded of him, that when some of hiss 
 disciples, seeing him amuse himself with a childish game, 
 thought he was doing wrong, he bade one of them draw 
 a bow to its utmost extent, and shoot away the arrow, 
 and after that another, and another, asking him if he 
 could do so continually. He answered that he could 
 not, because if the bow was continually bent, it would 
 break. " So," said he, " would the mind of man be 
 broken if it should never have intermission from serious 
 study;, si nunquam ab infcntionc sun. rcluxaretur" And it 
 is also told of him, that after his return from Patmos, 
 being upwards of ninety years of age, he became so 
 infirm, that he could scarcely go to the assembly of the 
 church without being carried by his disciples. Being 
 now unable to make long discourses, his custom was to 
 say, in all assemblies, to the people "My dear children, 
 love one another." At length they'grew weary of this 
 concise exhortation, and when he was informed of it, his 
 answer was " This is what the Lord commands you ; 
 and this, if you do it, is sufficient." 
 
 Brotherly love is the true masonic chain, indefinitely 
 extended, of which every individual Mason forms a link ; 
 and it is practically illustrated at the close of the E.A.P. 
 song. It is a chain of indissoluble affection, cemented by 
 St. John the Evangelist, who hence acquires an indefeas- 
 ible right to have his name attached to the Institution, 
 and the practice of this virtue cannot fail to distinguish 
 us amongst those who are unacquainted with the beau-, 
 ties and requirements of our moral and religious priri 
 ciples. 
 
 permit me, in addition to what I have so imperfectly but affectionately 
 advised, to invoke his honoured presence among you, and thus to catch, 
 as it were, from his own lips, his own most beautiful teachings ? And 
 I would to heaven, my companions, that the noble lessons were graven 
 upon our gates and upon our door-posts. that they were bound as a 
 sign upon our hands, and as frontlets between our eyes ; and so to be 
 taught diligently to our children for ever. Hear him, then : ' Brethren, 
 I write no new commandment unto you, but an old commandment, 
 which ye have had from the beginning : that ye love one another. He 
 that loveth his brother abideth in the 'light, but he that hateth his 
 brother walketh in darkness. GOD is LOVE; and he that dwelleth in 
 love dwelleth in God. and God in him !' (Moore's Mag,, vol. iv.) 
 
THE JOHANNITE MASONS. 59 
 
 Such was the teaching of St. John, and hence his 
 memory has been justly exalted by the fraternity; for 
 the language of Freemasonry embodies the same senti- 
 ments as he taught his disciples, according to the uniform 
 evidence of the writers of the last century. Thus a 
 distinguished Mason said " Those who are possessed of 
 this amiable, this godlike disposition, (brotherly love,) 
 are shocked at misery under every form. The healing 
 accents that flow from the tongue, not only alleviate 
 the pain of an unhappy sufferer, but make even adversity, 
 in its most dismal state, look gay. When a brother is in 
 want, every heart is prone to ache ; when he is hungry, 
 we convey him food ; when he is naked, we clothe him ; 
 and when he is in trouble, we willingly fly to his relief. 
 Thus we evince the propriety of the title we assume, and 
 demonstrate to the world that the word BROTHER, among 
 Masons, is not merely a name." 31 
 
 I have the honour to remain, 
 My Lord, 
 
 Your Lordship's obedient 
 Servant and Brother, 
 
 GEO. OLIVER, D.D 
 
 Scop wick Vicarage, Dec. 13, 1847. 
 
 31 Preston, ed, 1781. 
 
LETTER VI. 
 
 THE PARALLELISM EXPLAINED. 
 
'It is remarkable that John the Baptist -wrought no miracle, therefore the 
 authority, and confirming proof of his mission, rested very much upon the 
 evidences which were exhibited, not by himself, but by the person whose appear- 
 ance he professed to foretel; and undoubtedly the miracles of our Lord did, by 
 a reflected operation, establish the preaching cf John. For if a person in these 
 days should appear, not working any miracle himself, but declaring that another 
 and greater person was soon to follow ; and if that other and greater person did 
 accordingly soon follow, and show forth mighty deeds, the authority of the first 
 person's mission would be ratified by the second person's works." PALEY 
 
 (62) 
 
LETTER VI. 
 
 MY LORD, 
 
 THE reasons for the parallelism of the two St. Johns 
 are stated in the record already quoted. These two 
 eminent saints were early companions the one as master, 
 the other as pupil. We have already seen that St. John 
 the Baptist was an Essenian Freemason; and it is as- 
 serted on competent authority, that St. John the Evan- 
 gelist, before the mission of Christ commenced, was his 
 disciple. 1 There must, therefore, have existed between 
 them no ordinary degree of friendship. As a proof of 
 which, it is further said, that when the Baptist was 
 desirous of a positive confirmation of his predictions 
 respecting the identity of Jesus with the promised Mes- 
 siah, for the purpose of silencing the doubts of his disci- 
 ples, he deputed St. John the Evangelist, together with 
 another disciple equally favoured, to ascertain the fact, 
 when the extraordinary interview took place which has 
 been recorded by St. Luke in his Gospel, 2 the result of 
 which was, that the Evangelist immediately joined the 
 party, and became the beloved disciple of Christ, as he 
 himself has told us. 3 For- it does not appear that Christ 
 actually began his mission till about the time when the 
 Baptist was imprisoned by Herod. Thus Dean Prideaux 
 says "John the Baptist began the ministry of the Gos- 
 pel in the fifteenth year of Tiberius, and continued in it 
 lor three years and a half; that is, he began it about the 
 time of the paschal feast, and continued it till the feast 
 of tabernacles in the fourth year after. And then, John 
 being cast into prison, Christ appeared to take it on him 
 
 1 See Bishop Percy's Kev to the Ne\v Testament. 
 
 2 Luke vii., 18-28. 3 John i., 37. 
 
64 A MIRROR FOR 
 
 in person, and personally carried ifc on three years and a 
 half more. So that the whole term of Christ's ministry 
 while he was here on earth, as executed first vicariously 
 by John, his forerunner, and afterwards personally by 
 himself, was exactly seven years ; and these seven years 
 constituted the last of the seventy weeks in Daniel's 
 prophecy." 4 
 
 They were equally distinguished by the Redeemer of 
 mankind ; the one as " a burning and a shining light ;" 5 
 whence the Gnostics assumed that the Spirit of Light 
 entered into John the Baptist, and therefore that John 
 was in some respects to be preferred to Christ ; and the 
 other was called " the beloved disciple," 6 and " the di- 
 vine." 7 Thus they formed the personification of GREAT- 
 
 4 Prid. Con., part ii., book 9. The exact chronology is as follows, 
 according to Kitto: 
 
 John Baptist was born in the spring, . . . B. c. 5 
 
 Christ was born in the autumn. 5 
 
 John the Baptist begins his ministry, autumn, A. D. 26 
 
 Christ baptized, autumn, 27 
 
 John the Baptist imprisoned, 28 
 
 Christ's ministry begins, 28 
 
 John the Baptist beheaded 29 
 
 That the birth of Christ is thus given to the autumn of the year 5 
 before Christ, is an apparent anomaly which may require a few words 
 of explanation. The era of the birth of Christ was not in use till A. D. 
 532, in the time of Justinian, when it was introduced by Dionystus 
 Exiguus, a Scythian by birth, and a Roman abbot ; and which only 
 began to prevail in the West about the time of Charles Martel and 
 Pope Gregory II., A. D. 730. It has long been agreed by all chronolo- 
 gers that Dionysius made a mistake in placing the birth of Christ 
 some years too late j but the amount of the difference has been vari- 
 ously estimated at two, three, four, five, or even eight years. The 
 most general conclusion is that which is adopted in our Bibles, and 
 which places the birth of Christ four years before the common era, or 
 more probably a few months more, according to the conclusion of 
 Ilales, which we have deemed it proper to adopt. The grounds of this 
 conclusion are largely and ably stated in the Analysis, vol. i., pp. 83- 
 93. As to the day, it appears that the 25th of December was not 
 iixed upon till the time of Constantine. in the fourth century, although 
 there was an early tradition in its favour. It is probable that it 
 really took place about, or at, the feast of tabernacles (say the 
 autumnal equinox) of 5 B. c., or at the passover (say the vernal 
 equinox) of 4 B. c. The former is the opinion of Hales and others, 
 and the latter of Archbishop Usher and our Bibles. 
 
 5 John v., 35. 8 Ibid, xxi., 20. 
 
 7 John is generally surnamed ' the divine," from the sublimity of 
 his knowledge, particularly in the beginning of his gospel. lie is 
 
THE JOHANNITE MASONS. 65 
 
 NESS and GOODNESS, which were ever the qualities that 
 drew down public respect and applause; and amongst 
 heathen nations, as we learn from Selden, constituted the 
 attributes of the celestial deities, and elevated deceased 
 mortals to the same supernal dignity. For these reasons, 
 the two St. Johns were likened to the pillar of fire and 
 cloud, which attended the Israelites in their escape from 
 Egyptian bondage. The former, because he preached 
 the unquenchable fire which is the punishment of sin ; 
 and the latter, because he inculcated the subdued virtue 
 of brotherly love, the practice of which, like the opera- 
 tion of the cloud to the camp of Israel, when it moderated 
 the heat of the sun in that parched climate, would serve 
 to avert the ever-burning tire of hell. This pillar was 
 a light, and a guide to the Israelites through the wilder- 
 ness of Sin, that they might attain the promised land in 
 safety ; and the two St. Johns one by announcing the 
 Saviour, and the other by his benevolent doctrines are 
 a light arid a guide to all mankind while toiling through 
 the sinful wilderness of this world, that they may arrive 
 at the heavenly Canaan, and rest for ever from their 
 labours. Besides, St. John the Evangelist was chosen to 
 be a witness to Christ's transfiguration, and was actually 
 enveloped in the cloud on that great occasion. 8 
 
 Again, as the columns of Solomon's porch, called Jachio 
 and Boaz, were typical of this cloudy and fiery pillar, so 
 the early Christians likened them to the two St. Johns, 
 which will appear in the estimation of our ancient Breth- 
 ren to have made the parallelism complete. Boaz repre- 
 sented strength, and Jachin to establish ; and togethei 
 they referred to the divine promise that God would 
 establish his holy temple in strength. The former re- 
 ferred to the sun, which rejoiceth as a giant to run its 
 course; 9 and the latter to the moon, because, like the 
 pillar of a cloud, its light is mild and beautiful, being 
 only a reflection of the sun's more powerful rays; and 
 hence it was prophesied of Solomon, 10 that his kingdom 
 should remain in peace and righteousness so long as the 
 
 painted \vith a cup, and a serpent issuing out of it, in allusion to a 
 Btory of poison given to him by some heretics, in a glass, the venom 
 of which he dispelled, under the form of a serpent, by making a sign of 
 the cross over it. 
 
 8 Matthew xvii., 5. 9 Psalm xix., 5. l Ibid. Ixxii., 7. 
 
 4 
 
66 A MIRROR FOR 
 
 raoon endureth. 11 The promise to David includes both. 
 " His seed shall endure for ever ; and his seat is like as 
 the sun before me. He shall stand fast for evermore as 
 the moon, and as the faithful witness in heaven." 12 Hence, 
 according to the testimony of larchi, Solomon said "My 
 kingdom being thus permanently established as the sun 
 and moon, its duration shall be marked by the existence 
 of these pillars, for they will remain firm and immove- 
 able so long as my successors shall continue to do the 
 will of God." 
 
 In like manner the two St. Johns were esteemed pillars 
 of Christianity; the one representing strength, and the 
 other a principal agent to establish the permanency of 
 the Christian religion by inculcating brotherly love or 
 charity, which St. Paul affirms to be its chief virtue, and 
 of more value than all the rest. 13 By these instruments 
 the Saviour of mankind established his religion in strength 
 to endure for ever. 14 And at length, when the designs 
 of Omnipotence are completed, the sun and the moon, 
 by unmistakeable tokens, shall declare to the world that 
 their glory is expiring. 15 The sun will turn into darkness, 
 and its light being thus withdrawn, the moon will be 
 obscured; 16 at which period St. John the Baptist, as a 
 righteous man, will shine forth as the sun, 17 and appear 
 in the clouds of heaven standing at the left hand of the 
 Judge ; and the pure and holy doctrines of his illustrious 
 parallel will for ever remain as the employment of the 
 saints and angels in the heavenly mansions of the blessed ; 
 where there is "no need of the sun, neither of the moon 
 to shine in it, for the glory of God will lighten it, and 
 the Lamb is the light thereof." 18 
 
 Such a series of concurrent testimonies which mark 
 the belief and practice of a very high antiquity, ought 
 
 11 From this appropriation the heathen custom of representing the 
 sun and moon by obelisks or pillars, spoken of by Tertullian, (de 
 Spect., c. 8.) Cassiodorus, (lib. iii., ep. 51,) and others, (Ammian. 
 Marcel., 1. xvii.,) probably took its rise, as well as the Manichoean 
 custom of worshipping the sun as the receptacle of the divine virtue, 
 and the moon because it contains the divine wisdom. (Aug., torn, vi., 
 Cont. Faust. Man., xx., 2.) 
 
 18 Psalm Ixxxix., 35, 36. 
 
 13 1 Cor. xiii. 14 1 Peter i., 5. 
 
 15 Luke xxi., 25. 16 Acts ii., 20. 
 
 17 Matthew xiii., 43. , 18 Rev. xxi., 23. 
 
THE JOHAXN1TE MASONS. 67 
 
 not to be rejected on light and insufficient grounds, and 
 particularly as the connection of both the St. Johns with 
 Freemasonry was unquestionably acknowledged by the 
 revived Grand Lodge from its very first establishment 
 Tho preliminary grand festival was holden on the day of 
 St. John the Baptist, A. D. 1717 ; and the subsequent 
 festivals were celebrated sometimes on the one saint's 
 day and sometimes on the other, in pursuance of one of 
 the original laws of the Grand Lodge, agreed to in 1721, 
 which provided that " the Brethren of all the lodges in 
 and about London and Westminster, shall meet at an 
 annual communication in some convenient place, on St. 
 John the Baptist's day, or else on St. John the Evan- 
 gelist's day, 19 as the Grand Lodge shall think fit, by a 
 new regulation, having hitherto met on St. John the 
 Baptist's day. But whether there shall be a feast for all 
 the Brethren or not, yet the Grand Lodge must meet in 
 some convenient place annually on St. John's day; or if 
 it be Sunday, then on the next day, in order to choose 
 every year a new Grand Master, Deputy, and Wardens." 
 It is evident that the substitution of the St. Johns for 
 Moses and Solomon, was an article of belief amongst the 
 first Masons who introduced the Craft into this island. 
 The Kilwinning system, which may be traced back to 
 the twelfth century, is called "St. John's Masonry;" and 
 in the present laws of the Grand Lodge of Scotland, this 
 principle is unreservedly maintained (although the annual 
 installation and feast is held on St. Andrew's day), in the 
 provision respecting private lodges, where "all lodges 
 holding of the Grand Lodge of Scotland, are strictly 
 prohibited and discharged from holding any other meet- 
 ings than those of the three orders of Apprentice, Fel- 
 lowcraft, and Master Mason, denominated ST. JOHN'S 
 
 MASONRY." 20 
 
 I9 i'/n ancient times," says Dr. Anderson (Const. 1738, p. 170), 
 "the Master, Wardens, and Fellows, on St. John's day, met either in 
 a monastery, or on the top of the highest hill near them, by peep of 
 day. And having there chosen their new grand officers, they de- 
 scended, walking in due form, to the place of the feast, either a mon- 
 astery or the house of an eminent Mason, or some largo house of 
 entertainment, as they thought best tylcd. In France these festivals 
 are celebrated on the same days, but they are called Fetes Solstitiales ; 
 hommage an Gr. A. D. 1'U." 
 
 20 Laws, ix. 1. 
 
63 A MIRROR FOR 
 
 Our transatlantic Brethren acknowledge the orthodoxy 
 of the same custom. Thus the Deputy Grand Master 
 of the Grand Lodge of New York, in his address from 
 the throne, June 1, 1S42, observes "There is another 
 deviation from ancient custom into which we have fallen 
 of late years, to which I desire to see the Grand Lodge 
 immediately return ; it is the celebration of those masonic 
 festivals, the 24th of June, and the 27th of December, 
 which are observed by the fraternity throughout the world. 
 From the first organization of this Grand Lodge, the 
 practice of regulating the manner in which the annual 
 festivals should be observed, was strictly attended to at 
 the previous quarterly meetings. And all our lodges 
 were required to meet and open on those days, up to the 
 date when the present regulations of the Grand Lodge 
 came into operation, June, 1832. In recommending a 
 return to the ancient custom of our fathers, I would by 
 no means become the advocate of expensive banquets, or 
 public parades; but I would preserve in this body the 
 right and power to regulate these festivals by keeping 
 them in exercise. Social intercourse amongst the Brethren 
 should be encouraged on all occasions, and none can be 
 more appropriate than these, as is testified by the consent 
 of the whole masonic world." And the Rev. Mason 
 Harris, a very intelligent Brother, Grand Chaplain of the 
 Grand Lodge of Massachusetts, says " John the Baptist, 
 the first Christian Mason, was commissioned to prepare 
 the way of the Lord ; to smooth the way, and remove 
 the obstructions to the introduction of his truth." 
 
 We have a decisive proof that the days of St. John 
 were used for the festivals of Masonry, long before a 
 Grand Lodge in London was ever thought of; for it is 
 recorded, that Queen Elizabeth sent an armed force to 
 break up the .annual Grand Lodge at York, which was 
 always held on the day of St. John the Evangelist; when Sir 
 Thomas Sackville, the Grand Master, induced the officers 
 to be initiated ; and their report to the queen was 
 so satisfactory, that she gave them no further disturb- 
 ance. 
 
 Bro. Peabody, Grand Master of Massachusetts, thus 
 speaks of this anniversary: "The flight of time, which, 
 in its course, is rapidly wafting us all to the close of our 
 mortal career, has brought us to the return of another 
 
THE JOHANNITE MASONS. 69 
 
 annual rest; and we are now assembled to organize anew 
 for future operations. 
 
 "In compliance with a custom adopted long ages ago, 
 this organization is had on the anniversary of St. John 
 the Evangelist. Tradition informs us, that this mildest 
 of men ; this preacher of love and good will to all man- 
 kind; this disciple whom Jesus loved was an eminent 
 patron of our Order. This we may well credit; for the 
 charity and good will, the brotherly kindness, relief and 
 truth, which it is our chief aim to inculcate, formed 
 almost the whole character of our patron saint. 
 
 "Tradition also informs us, that soon after his death, 
 this anniversary was selected as the appropriate day for 
 the organization of the lodges, in the hope that the 
 influence of his mild and gentle spirit would be upon 
 them, and enter largely into their labours. No Mason 
 on this day, without forgetting to whom it is dedicated, 
 can cherish unkind and uncharitable feelings towards his 
 Brother. Let us, then, in the mildness of the loving and 
 beloved disciple, address ourselves to the work before 
 us." 
 
 Before I conclude this letter, I would direct the atten- 
 tion of the fraternity to a remarkable picture at Bruges, 
 in which these two great parallels are exhibited in 
 connection with each other, attended by some of the 
 circumstances which have been noticed in the preceding 
 pages. It is thus described by Lord Lindsay, in his 
 Sketches of the History of Christian Art: "The mar- 
 riage of S. Catherine, painted in 1479, will linger longer 
 in your memory. The Virgin and Child are seated 
 on a rich throne, with S. Barbara on one side and S. 
 Catherine on the other, each on a seat of lower elevation ; 
 the infant Saviour puts the ring on the finger of the latter; 
 two little angels hover over the Virgin, supporting her 
 crown, a third holds a book for her to read from, a fourth 
 plays a small organ ; John the Baptist and John ihe Evan- 
 gelist stand on either side of the throne; the composition of 
 this group is as symmetrical as in the old Italian paint- 
 ings, although quite Flemish in character; the heads of 
 the two St. Johns are admirable; the northern artists 
 generally succeed in the Baptist, but fail in the Evange- 
 list. Here, however, Memling has surpassed his brethren, 
 though representing the beloved disciple as a man> not a 
 
70 A MIRROR FOR THE JOHANNITE MASONS. 
 
 youth. The drapery is very broken. The back ground 
 is a landscape, carried through the central compartment, 
 and two wings ; and in this the history of the two saints 
 is represented in different small groups, beginning respec- 
 tively from the central compartment, and so working off 
 to the opposite extremity, the principal subject of each 
 history occupying the place of honour in its respective 
 compartment. The decollation of the Baptist is thus 
 seen to the left and to the right; the vision of St. John 
 in Patmos; the attitude of the latter is admirable; the 
 head that of matured age and beautiful ; he gazes upwards 
 pausing as he writes, fearless, but in solemn awe and 
 deep feeling, on the vision of God, the Father and the 
 Lamb, the four beasts and the elders; while beyond the 
 sea, and along the receding coast of Asia Minor ; the four 
 horses of the Apocalypse; the burning mountain cast 
 into the sea; the shipwrecks; the great hail; the cap- 
 tains and mighty men hiding themselves in the clefts of 
 the rock; the star opening the bottomless pit; and the 
 gigantic angel standing on the sea and the land, and 
 swearing that * there shall be time no longer.' are depicted 
 in fearful succession." 
 
 I have the honour to be, 
 My Lord, 
 
 Your Lordship's obedient 
 Servant and Brother, 
 
 GEO. OLIVER, D. D. 
 
 Scopwick Vicarage, Dec. 16, 1847. 
 
LETTER VII. 
 
 WHETHER THE PATRONAGE OF MASONRiT IX THE 
 HANDS OF THE CHRISTIAN SAINTR, BE STRICTLY CONFORMA- 
 BLE WITH THE CONSTRUCTION AND CHARACTER OF THE 
 ORDER. 
 
" Whereas in this our time, the minds of men are so diverse, that some think 
 it a great matter of conscience to depart from a piece of the least of their cere- 
 monies, they be so addicted to their old customs; and again, on the other side, 
 bume be so new fangled, that they would innovate all things, and so despise the 
 old, that nothing can like them, but that is new; it was thought expedient, not 
 BO much to have respect how to please and satisfy 'either of these parties, as how 
 to please God, and profit them both." BOOK OF COMMON PRAYER. OF CERE 
 
 " Seeing the law of God doth not prescribe all particular ceremonies which the 
 Church of Christ may use, and in so great variety of them as may be found out, 
 it is not possible that the law of nature and reason should direct all churches 
 unto the same things, each deliberating by itself what is most convenient. The 
 way to establish the same things indifferent throughout them all, must needs be 
 the judgment of some judicial authority drawn into one only sentence, which 
 may be a rule for every particular church to follow." HOOKER. 
 
73 
 
 LETTER VII 
 
 Mr LORD, 
 
 IT is urged by those who advocate the propriety of 
 expunging the two St. Johns from our lectures, that a 
 departure fro in ancient custom in this respect is a matter 
 of very little consequence. But I am persuaded that if 
 they would take the trouble to consider the circumstance 
 under all its bearings, they would undoubtedly find that 
 the conclusion to which they have arrived is altogether 
 untenable, and that the practice has a direct tendency to 
 cast a doubt over the identity of the system, as well as 
 its antiquity; for it is an admitted axiom in legislation, 
 that "things, of themselves indifferent, do in some sort 
 alter their natures, when they are either commanded or for- 
 bidden by a lauful magistrate, and as they may not be 
 omitted at every man's pleasure contrary to law, when 
 they be commanded, so neither may they be used when 
 they are prohibited." Now the parallelism of the St. 
 Johns was legally enjoined by the first Grand Lodge 
 under the revised system, and sanctioned by every Grand 
 Lodge up to the present time ; for the United Grand 
 Lodge has never yet, to my knowledge, expressed an 
 opinion on the subject; and, therefore, the original law 
 remains in full force at the present day. 
 
 Nor does it compromise the universality of Masonry, 
 as some are inclined to think, because the very reason 
 which our Brethren of the last century assigned for 
 giving the patronage of Christian Masonry to the two 
 St. Johns, proclaims, at the same time, its undoubted 
 cosmopolite character, legitimately open for the admis 
 sion ot Jews, 1 Mahometans, and all others who acknow 
 
 1 An admission was tacitly made to this fact, by a very curious 
 coincidence, recorded in Moore's Magazine, (vol. iv.,) that in a 
 
74 A MIRROR FOR 
 
 ledge an Omnipresent Deity, and are "good men and 
 true men of honour and honesty by whatever names, 
 religions, or persuasions, they may be distinguished." 2 
 And for this very reason Nicolai, in his account of 
 German Rosicrucianisrn, asserted that the object of 
 English Freemasonry was "religious toleration." 
 
 I have displayed in the preceding pages the evidences 
 which appear to demonstrate that our Brethren of the 
 last century, from the revival of the Grand Lodge in 
 1717, considered the two St. Johns to be the legitimate 
 patrons and parallels of Christian Masonry. Before that 
 period the records of our Order are so scanty, and the 
 testimony on all points so very defective, that nothing 
 certain can be pronounced respecting its rites or ceremo- 
 nies, discipline or doctrine, on any given subject beyond 
 the naked outline. A few casual hints prove its continu- 
 ed existence in all ages; and this is almost all we have 
 to rest our arguments upon. Whether the names of the 
 St. Johns were used throughout all time from the very 
 beginning of the Christian era, I will not venture posi- 
 tively to assert. The Colne Charter is decisive on this 
 point, if it be authentic; but as the fact is doubtful, no 
 conclusive reasoning can be founded upon it. 
 
 It may be right, however, to express my own.. convic- 
 tion that the custom is of great antiquity, although the 
 proofs of its existence may appear meagre, owing to the 
 
 masonic procession at Calcutta, in 1844, to celebrate St. John's day, 
 an Oriental Jew, in full Hebraic costume, carried the banner of St. 
 John the Evangelist; and other Brethren of the same nation con- 
 curred in its propriety by walking in the procession. No true Masm 
 will deny the propriety of admitting Jews, Mahometans, &c., to the 
 privileges of Masonry. In England, this question has been fully set 
 at rest in a document issued by our Grand Lodge in 1846, and for- 
 warded to the Grand Lodge at Berlin. "The Grand Lodge of 
 England, by the earliest history and^ tradition, has always declared 
 and observed the universality of Freemasons, making no distinction 
 or exclusion on the score of religious faith a matter in which she 
 never enquires, beyond the point in which all men agree. It is for 
 this reason that she does not sanction or recognize meetings which in 
 some places are holden assemblies of particular religionists. With 
 these the Grand Lodge of England does not interfere ; but she strict- 
 ly guards, by her laws and her practice, against the introduction into 
 her Lodges of any emblems or decorations which are indicative of 
 particular creeds, deeming them liable to be taken as offensive de- 
 monstrations, at variance with the true spirit of Freemasonry." 
 8 Anderson, Const., ed. 1738. 
 
THE JOHANNITE MASONS. 75 
 
 dearth of masonic manuscripts ; and no indications of it 
 are found either in the manuscripts of the British Museum, 
 in the ancient paper purporting to be in the hand- 
 writing of King Henry VI., or in any other document 
 that has come under my notice, of the same or greater 
 antiquity. If, however, it was, as I am firmly persuaded, 
 a primitive practice amongst the early Christian Masons, 
 the deviation in our modern lectures might easily be 
 amended, should the Grand Lodge think proper to lend 
 its sanction to the restoration of our ancient patrons to 
 their primitive station in the Order. " Those Brethren," 
 says Bro. Mackey, 3 " who contend for their dismissal from 
 the stations which they now hold in our Lodges, on the 
 ground that they were Christian saints, are the real inno- 
 vators of our ancient universality, and the true advocates 
 for a religious test ; while, on the contrary, we best show 
 our adherence to the principles of Masonry, when we 
 deny the right of any man, in approaching the discussion t 
 to advance, either one way or the other, either as an 
 argument for or an argument against them, the religious 
 belief of these long acknowledged patrons of our Order." 
 There are other irregularities in the Order which form 
 no part of the present enquiry, but they merit the atten- 
 tion of the masonic authorities, because uniformity of 
 practice is the essence of the Institution. 4 I do not 
 mean to infer that the introduction of the St. Johns is 
 essential to the character of ancient Masonry, because I 
 am not insensible to the fact, that such a construction 
 might possibly compromise its universal application to 
 every age and nation of the world. But the same argu- 
 ment will apply with much stronger effect to those great 
 masonic worthies, Moses and Solomon. For while the 
 former disposition points to Christianity, which the Al- 
 mighty has declared shall be the universal religion of 
 mankind, and ultimately "cover the whole earjh, as the 
 
 3 Freemasons' Mag., U. S., vol. iii 
 
 4 The Grand Master of Tennessee corrected the discrepancies of his 
 Lodges, a few years age, by the simple process of appointing three 
 expert Brethren to re-arrange, according to the general rules and 
 principles of Masonry, all the points which were suspected to be 
 erroneous ; and after their corrections had received the approbation 
 of the Grand Lodge, the same Brethren were authorized to visit all 
 he Lodges, and enforce the use of the revised system, under certain 
 prescribed penalties. 
 
76 A MIRROR FOR 
 
 waters cover the sea;" 5 the latter applies Masonry solely 
 to Judaism, a temporary religion which was exclusively 
 confined to one solitary people, who occupied a very 
 small though fruitful portion of the globe. If the patrons 
 of Masonry, in its present state, be not the two St. 
 Johns, they certainly cannot be Moses and Solomon ; for 
 the Craft is almost solely in the hands of the Christians, 
 and the few Jewish or Turkish Lodges which may be in 
 existence, bear no proportion to the aggregate amount. 
 
 Strictly speaking, under such an interpretation, cosmo- 
 political Masonry can have no general patron. It is to 
 the Christian branch of it alone that these great parallels 
 can be suitably applied. To this effect it is declared in 
 the very opening of the ancient Charges, as first printed 
 by Dr. Anderson, under the direction of the Grand Lodge, 
 that "in ancient times the Christian Masons were charged 
 to comply with the Christian usages of each country where 
 they travelled or worked;" and at that remote period we 
 must look for the origin of the Johannite Masonry ; for, 
 as I have already observed, Templary had nothing to do 
 with the appropriation. And it will not be too much -to 
 assume from hence, that the two St. Johns were consi- 
 
 6 Isaiah xi., 9. " It is a singular and instructive fact, that Christiani- 
 ty is the only religion suited to universal man. Or in other words, 
 no other religion, originating in the East, was ever such as could be 
 observed without alteration by the inhabitants of the north. They 
 have all particular observances and requirements, which are impracti- 
 cable or difficult in climates very different from that in which they 
 originated. It is from this caus,e, probably, that the direction which 
 all false religions have taken in their spread, has been the direction 
 of latitude and not of longitude. Thus the religions of Zoroaster 
 and Mohammed, by requiring daily ablutions, and other similar cere- 
 monials, rendered their religion intolerable to the people of cold 
 countries. But what was narrowness of view in the heathen legisla- 
 tors, had a definite object in the law of Moses, in which there is much 
 to confine the religious system which it established, not only to a 
 warm climate, but to the particular country of Palestine. The pos- 
 session of a separate country, and of that country in particular, was 
 essential to the system established by Moses. Hence, the Hebrews 
 could never sing the song of Jehovah in any strange land ; and hence, 
 since they had been a people without an altar or a priest, without a 
 country or a state, their system has been altogether different to what 
 the law intended. In fact, the system of Moses has been extinct ever 
 since the seed of Abraham were driven from their inheritance, and 
 was much modified even by their temporary expatriation of seventy 
 years." (Kitto's Palestine, book ii., c. 5.) 
 
THE JOHANSITE MASONS. 77 
 
 dered the patrons of the Craft, for ages before the promi- 
 nent Jewish types of Christ were made a legitimate part 
 of the ordinary Lodge lectures. But while we adopt 
 these types as indications of a masonic origin, I do not 
 see how we are to avoid the consequences, if we reject 
 the illustrious individual who was foretold by the last 
 Jewish prophet, as the forerunner and messenger of the 
 Messiah, and place Christian Masonry under the patronage 
 of the lawgiver of a temporary Church, and the king of 
 a people from whom the sceptre has departed, never to 
 return. 
 
 An enquiry will naturally arise whether these, and 
 other open questions, are of sufficient importance to 
 disturb the equanimity of the Order, and thereby au- 
 thorize their settlement by the interference of the Grand 
 Lodge. I think they are ; but even should it be said, 
 that no evil is likely to result from the continuance of 
 this loose and unsettled state of things, still it is deserv- 
 ing of notice, and redress also, if a remedy can be satis- 
 factorily applied. 6 And let it not be thought that some 
 of the discrepancies which exist amongst us are trifling ; 
 for the unhappy schism of the last century, which divided 
 
 6 An intelligent correspondent of the "Freemasons' Quarterly lie- 
 view," under the sobriquet of Latomus, expresses the same opinion. 
 Speaking of the Royal Arch, he says that the three degrees termina- 
 ting in the Royal Arch, contain "most of the science of Masonry 
 which can be considered authentic. But how few are there whose 
 time, inclination, or education, fits them to become perfectly ac- 
 quainted even with the first degree ? Take, for instance, the lectures 
 in which is contained the history of the Order; for many reasons 
 these are little known by the great majority of Master Masons ; but 
 go a step farther, and without entering into what may not be written, 
 it may be asked, whether there is not a lapse of nearly six hundred 
 years utterly unaccounted for ? The perfect Mason, who has given 
 his attention to the subject, is not ignorant of the events of this long 
 period of six centuries ; but the present system of conferring the 
 degree alluded to, would make any unskilled Brother believe that 
 there was not a lapse of twenty years. Now here might, with much 
 advantage, be introduced two supplemental and intermediate grades, 
 by means of which the whole would be rendered more perfect. These 
 are the fifth and sixth of tho rite Moderne ; they might be given as 
 parts of the previous degree, or as 2 Jasses t the succeeding one, and 
 not as absolutely distinct grilles. By this means the twelvemonth 
 would be far better spent thtui it now is; for the intercalary grades 
 should be given at an internal of four months from the two degrees 
 fchey come between, and from one another." (F. Q. R M 1838.) 
 
78 A MIRROR FOR 
 
 the English Craft for more than seventy years, was sus- 
 pended on a difference less important than any of them 
 even on such an insignificant question, as whether a 
 Brother should enter the Lodge with his rig/it or left foot 
 foremost. 
 
 The Lodges are exhorted to uniformity of practice; 7 
 but how is uniformity to be observed in the absence of 
 any authoritative enactment? The legitimate degrees 
 ought to possess some certain standard, to which the 
 Brethren may refer for information on any point which 
 they may consider to be surrounded with doubt and diffi- 
 culty. 8 Such a plan, if it were practicable, would confer 
 advantages on the Order which it does not now possess ; 
 and, like the decree of Cyrus to the captive Jews, would 
 be hailed by the Craft as a boon, which would at once 
 benefit the Institution, and increase the popularity of the 
 Grand Lodge. 
 
 I am far from thinking, rny Lord, that these errors are 
 incidental to the system. They have crept in silently, 
 and by slow and almost imperceptible degrees, and have 
 acquired consistency by time and inattention. Some of 
 them did not exist for half a century after the revival of 
 Freemasonry, because the subjects which they embraced 
 had not then been introduced into the Order. The 
 illustrations of symbolical Masonry were very bald and 
 meagre, until Dunckerley, Hutchinson, Preston, and 
 others, enriched it by their salutary labours; and, conse- 
 quently, it was not merely " caviare to the multitude," 
 but a subject of ridicule to the higher ranks of society ^ 
 
 7 " All Lodges are particularly bound to observe the same usages 
 and customs ; every deviation, therefore, from the established mode of 
 working is highly improper, and cannot be justified or countenanced." 
 (Const, of Private Lodges, 21.) His Koyal Highness, the late 
 Grand Master, appears to have extended a great latitude to this rule ; 
 for in his address to the Grand Lodge in December, 1819, he said, 
 that " so long as the Master of any Lodge observed the landmarks of 
 the Craft, he was at liberty to give the lectures in the language best 
 suited to the character of the Lodge over which he presided." 
 (Quarterly Communication, Dec., 1819.) 
 
 8 I conceive the Grand Lodge possesses full powers under the fol- 
 lowing law: "In the Grand Lodge resides the power of enacting 
 laws and regulations for the government of the Craft, and of altering, 
 repealing, and abrogating them, provided that they continue to ob- 
 serve the ancient landmarks of the Order." (Const, of the Grand 
 Lodge, 10) 
 
THE JOHANNITE MASONS. 79 
 
 Caricatures and pasquinades were published ; mock pro- 
 cessions were got up ; and it was not only lampooned by 
 the common people, but regarded with suspicion, if not 
 contempt, by the learned. If it be considered how 
 much the Institution has advanced in public opinion 
 during our more fortunate times, and how exempt it now 
 is from open attacks or secret aspersions, surely it would 
 be worth while to make it still more deserving of such 
 general estimation, by endeavouring to remove those 
 stumbling blocks which are a source of contention and 
 dispute, of grief and pain, to many a worthy Brother. 
 
 There is another consideration which deserves notice. 
 If the Grand Lodge, as the authorized and acknowledged 
 head of a'cosmopolitical institution, that prides itself on 
 the unchangeable nature of its ceremonies, should dis- 
 cover amongst the subordinate lodges a broad and dis- 
 tinctly marked deviation from time-honoured observance; 
 it may not be necessary to enquire how the innovation 
 originated, but it is absolutely essential, in my humble 
 opinion, to the maintainance of its own dignity, as well 
 as of the purity of the Institution, that the anomaly be 
 promptly rescinded, and the ancient practice restored. 
 This is the only way to prevent a disregard of landmarks 
 consecrated by age, and immemorial observance, in 
 future ; and to transmit the system to posterity pure and 
 unsullied in its doctrines and discipline, as well as its 
 landmarks and practical ceremonies. 
 
 Without uniformity the Order of Freemasonry would 
 be worthless, and neither profit nor pleasure would be 
 the mutual result. And this beautiful principle ought 
 not to be confined to a few inane signs and tokens, which 
 constitute a mere conventional mode of communication, 
 the advantages of which are shared by clubs and convi- 
 vial meetings of very doubtful character; and even the 
 lowest classes of society have their significant signals, 
 and symbolical language, which are characteristic of 
 their habits and mode of life ; but to extend to the higher 
 and more noble walk of ritual observances, science, and 
 morality. These are the points of greatest importance 
 in Freemasonry, because it is by them, tempered and 
 qualified as they ought to be, by judicious regulations 
 emanating from the governing body, that the merits of 
 the Craft will be estimated, and not by arrangements in 
 
60 A MIRROR FOR THE JOHANNITE MASONS. 
 
 which we may be rivalled by the Thugs of India, or the 
 gypsies of our own country. 9 These constitute the great 
 masonic sea, which the conventional tokens of the Order 
 are permitted to navigate at their pleasure, but whose 
 shipwreck would scarcely be marked by a ripple on its 
 glassy surface. Freemasonry would still remain the 
 same beautiful system of morality, veiled in allegory, 
 and illustrated by symbols, if all its minor adjuncts were 
 entirely swept away. 
 
 I have the honour to remain, 
 My Lord, 
 
 Your Lordship's obedient 
 Servant and Brother, 
 
 GEO. OLIVER, D. D, 
 
 Scopwick Vicarage, Dec. 28, 1847. 
 
 9 What will the Free and Accepted Mason, who prides himself on 
 his perfect knowledge of our signs, tokens, and symbolical language, 
 say to the following extract from a dialogue in the Gypsey language, 
 which I have found in a scarce book, called " A Caueat for common 
 Cvrsetors, vvlgarely callod Uagabones, set forth by Thos. Warman, 
 Esquier, M.D.LXVJJ U " : " Bene lyghtmans to thy quarromes in what 
 lipken hast thou lipped in this darkemanes : whether in a lybbege or 
 in the strummel ?" " I couched a hogeshed in a skypper this darke- 
 manes. I towre the strummel tryne vpon thy nabcher and togman. 
 I saye by the Salomone I wyll lage it of with a gage of bene house 
 then cut to my nose watch," &c., &c. Ohe, jam satis ! This beats 
 the symbolical language of Masonry hollow ! Let us, then, look up 
 to something of a higher character than signs, tokoasi and passwords. 
 
LETTER VIII. 
 RECAPITULATION, 
 
 (81) 
 
" How far any will be guided by me, I hope I shall always know my- 
 self so well as to leave that to their own choice. As to the inutility of 
 my enquiries and also the impartiality of them, here I confess myself to 
 wish (as I think what I wish) they may be a good, not absolutely ter- 
 minating upon myself, that "the reader will consider them with as un- 
 biassed a freedom as I have witten." SHUCKFORD. 
 
 " Oh, for that day, whenever it shall beam, 
 
 Which gives us back the coat without a seam ! 
 
 When from all quarters of this earth combined, 
 
 One universal church shall knit mankind. 
 
 To build their heavenly Salem then shall rise, 
 
 With one consent, the great, the good, the wise ; 
 
 All sects united in a common band, 
 
 Join faith with faith, and mingle hand with hand ; 
 
 Together lift the sacrifice of prayer, 
 
 And the slain Lamb's eternal supper share." 
 
 RELIGIO CLERICI. 
 
 (82) 
 
S3 
 
 LETTER VIII. 
 
 MY LORD, 
 
 I ENTREAT your Lordship to believe that although I 
 am not one of those bold and unquiet spirits, who would 
 dictate to the Fraternity what they are to believe, and 
 what they are to reject, yet I cannot be persuaded that 
 I am infringing on any privilege, or violating any trust, 
 by collecting facts, and arranging them in a manner 
 which may direct public opinion into a right channel. 
 In my anxiety to purge the Order of everything which 
 may tend to afford even an indirect sanction to the cavil- 
 ler's objections, I have endeavoured to obviate every 
 anomaly w T hich may have the most remote influence in 
 throwing discredit on its triumphant progress. And 
 nothing can afford me more sincere gratification than the 
 prospect of removing any obstacle that may create a 
 hostile feeling, or induce a false view of the pre-eminent 
 beauties of the system. I regard Freemasonry as a grand 
 machine, in the hands of Omnipotence, for promoting 
 the blessings of peace, harmony, and brotherly love 
 amongst all orders and descriptions of men. And I 
 grieve when I find any wayward theorist advancing 
 positions subversive of its benignant principles, for the 
 purpose of obstructing the onward march of an institution 
 which promises to produce a beneficial change in the 
 moral condition of man. 
 
 We are all fallible ; nor will I go so far as to assert 
 that Masonry is perfect; for how can we expect perfec- 
 tron in any scheme of social happiness which has been 
 struck out by the sole instrumentality of imperfect 
 human reason? And, however our glorious science may 
 be regarded by those who envy its reputation, and are 
 ignorant of its design and end, I must be pardoned if I 
 consider it as a vehicle of human happiness ; and, conse- 
 
84 A MIRROR FOR 
 
 quently, whatever may be its imperfections, entitled to 
 the approbation of the philanthropist, even when taken 
 on its negative merits as the dispenser of charities and 
 benevolence to the worthy poor, and virtuous distressed. 
 
 The widow's tear the orphan's cry 
 All wants our ready hands supply, 
 
 As far as power is given. 
 The naked clothe the prisoner free 
 These are thy works, sweet Masonry, 
 
 Revealed to us from heaven. 
 In choral numbers Masons join, 
 To bless and praise the Light divine. 
 
 In this concluding letter, I am desirous of drawing 
 your Lordship's undivided attention 10 the force of the 
 argument contained in the preceding divisions of the 
 subject; and I flatter myself it will display Freemasonry 
 in a purer and more holy view than is contained in the 
 circumscribed lodge lectures; which, if they had em- 
 braced a series of extended disquisitions on all the points 
 connected with the comprehensive system, would have 
 been too unwieldy to occupy the attention of Brethren 
 whose meetings are confined to two or three hours 
 monthly. And this may be one reason why so many 
 wild and visionary notions have been entertained at vari- 
 ous times by those who have not had the advantage of 
 initiation into the Order. 
 
 To make the arguments in the preceding pages per- 
 fectly intelligible, I shall take the liberty of troubling 
 your Lordship with a bftief recapitulation of the course 
 which I have thought it necessary to pursue, in the 
 illustration of a subject that is so far doubtful as to have 
 produced some conflicting opinions in different Grand 
 Lodges. While that of Scotland admits no other name 
 for the blue degrees than "St. Johns' Masonry," and 
 those of the United States defend the dedication of our 
 lodges to these two worthy men, our own Grand Secre- 
 tary, admitting the phrase of "St. Johns' Lodges" to be 
 correct and orthodox, explains from his place in the 
 Grand Lodge, that it is merely "a technical term for our 
 mode of working." 1 
 
 1 Quarterly Communication, September, 1847. See the Report in 
 Freemasons' Quarterly Review, 1847. 
 
THE JOHAXNITE MASONS. 85 
 
 I have long been of opinion that if any brother would 
 take the trouble of disentangling this intricate web, and 
 placing it fairly before the brethren, he would be entitled 
 to the thanks and gratitude of the Fraternity. And, at 
 length, in despair of seeing the matter taken up compre- 
 hensively, and feeling the gradual approach of that period 
 when "the silver cord will be loosed, the golden bowl 
 broken, the pitcher broken at the fountain, and the wheel 
 at the cistern," 2 I determined on devoting a leisure hour 
 to the task myself, and the result is now before your 
 Lordship and the public, who will determine how far I 
 have been successful. 
 
 There are many reasons for -believing, my Lord, that 
 the anomalies, how unimportant soever they may be, 
 which at present exist in the Order, may be mainly attri- 
 buted to the continental innovations of the last century. 
 It is quite true, that they received no countenance from 
 our own Grand Lodge ; but many English visitors to the 
 foreign lodges, where they were practised, brought home 
 trifling innovations, in doctrine and discipline, which 
 had attracted their attention as improvements in the 
 system, and privately introduced them into their respec- 
 tive lodges,* and being thus practised continuously in 
 conjunction with the pure system of symbolical Ma- 
 sonry, in process of time have been received and consid- 
 ered by junior Brethren, who had seen them in practice 
 from their first initiation, as authentic parts of the sys- 
 tem; and thus novelties were extended to other lodges 
 by Brethren who had not the most remote idea that they 
 were propagating errors which might operate, at some 
 distant period, to produce an absolute change in the 
 landmarks, which the constitutions pronounce to be 
 unalterable. 
 
 That this was actually the case, both in the ancient 
 and modern lodges, there never existed a doubt in the 
 mind of any. intelligent Mason; arid it was the appre- 
 hension that these anomalies would operate unfavourably 
 for the continued purity and popularity of the Order, 
 which induced our lamented Grand Master, his lloyal 
 Highness the Duke of Sussex, to exert himself so strenu- 
 ously to unite the two sects into one great society, 
 
 2 Eccles. xii., 6. 
 
86 A MIRROR FOR 
 
 which, acting under a single Grand Lodge, and an uni- 
 form code of laws, might be kept free from error and 
 impurity, and exempt from the innovations of those 
 sanguine, but well-meaning Brethren, who, under the 
 pretext of improvement, might attempt to introduce 
 changes into the system without the authority and sane 
 tion of the Grand Lodge. 
 
 There are some who affect to believe th&t continental 
 Masonry and our symbolical system are synonymous, 
 and arguing from these false premises, have revived an 
 old hypothesis, that Freemasonry is an offshoot from the 
 Rosicrucian systems of Paracelsus, and other alchemical 
 worthies of the seventeenth century. The most recent 
 attempt of the kind appears in an insulated chapter of a 
 work just published, which is called "New curiosities of 
 Literature, and Book of the Months. By George Soane, 
 B. A., tw r o vols." I have not seen the book, but the 
 chapter in question w r as copied in the "Morning Herald" 
 of the 8th November last. The charge is stated in terms 
 which I am almost ashamed to quote, on account of their 
 indecency and vulgarity ; but as I intend briefly to 
 enquire into the truth of the theory it cannot be avoided. 
 He says, then "Belief upon any topic, no matter what 
 it may be, appears to have such charms for the mass of 
 mankind, and to be altogether such a pleasant kind of 
 indulgence, that a writer seldom gets thanks for attempt- 
 ing to disturb an established creed. The reluctance of 
 the old monks to exchange their blundering mumpsimus 
 for the correcter sumpsimus, has been often quoted in 
 illustration of this disposition: abuse was the only' coin in 
 which they paid their monitors, and better than this I can 
 hardly expect from the Freemasons, for showing that they 
 are either deceived or deceivers, and that, in fact, their 
 society sprang out of decayed Rosicrucianism, just as the beetle 
 is engendered from a muck heap. The doctrine, however, 
 is not new, it has been broached before, both here and 
 upon the continent, but alw r ays as if the writers w r ere 
 half afraid, lest, in pulling down the masonic temple, the 
 rubbish might fall about their ears, and do them a mischief. 
 In consequence, there is not, as far as I know, anything 
 like a full and clear exposition of this wide spread juggle, 
 and if a patient investigation of the subject may entitle me 
 to say so much, my object is to supply that deficiency." 
 
THE JOHANNITE MASONS. 87 
 
 It will be here seen that Mr. Soane has not been very 
 choice of his language, and, feeling that he deserves it, 
 expresses his apprehension lest he should be abused; 
 but so far as my brief notice is concerned, he will find 
 himself disappointed ; for a Masons' lodge is not a school 
 of abuse, as this worthy gentleman seems to predicate. 
 The feelings with which he enters on the ungracious 
 enquiry, may be estimated by the epithets which he 
 applies to the subject of his vituperation,* such as, "rub- 
 bish" "wide spread juggle" sprang from a muck 
 heap" "trash" "trumpery legends," &c., &c. ; and, 
 after some praise of the alchemists (who, by the way, 
 are the only persons with whom he appears to be on 
 gracious terms), after styling Zoroaster a Hindoo Brah- 
 min, and a sly hit at the "well paid" clergy of the church 
 of England, he gives it as his serious opinion, that "Free- 
 masonry belongs not to our times ; it w r as the fiction of 
 a credulous age, when, besides the vulgar religion or 
 popular mythology, the priests and philosophers had a 
 secret system of their own, compelling the people, under 
 severe penalties, to abide in ignorance, while they kept 
 all the light they could collect to themselves. It was 
 not much, to be sure, but what it was they retained and 
 guarded with a barbarous and unrelenting jealousy. Such 
 has been the case in all ages of which we have any record. 
 The priests of Egypt had their hidden and undivulgible 
 wisdom an inner portion of their temple, to which the 
 multitude could never penetrate. The Jewish hierarchy 
 had their cabala, that knowledge which, as they said, 
 God had granted to them under a solemn command of 
 secrecy, and denied to the rest of their fellow-creatures. 
 The Indian teachers, with Zoroaster at their head, had 
 one code for the multitude, and another for the elect. 
 The Greeks boasted of their Eleusinian mysteries. Even 
 Pythagoras bound his followers to silence. But we repeat 
 it, the day of mysticism has gone by ; and though it is 
 only the first dawn of real knowledge that is breaking 
 upon us, yet, even in this early twilight, men for the 
 most part can sec too plainly to be the dupes of such 
 absurd pretensions. The very attempt, however, to con- 
 tinue them, is an effort to perpetuate ignorance and error, 
 and upon this principle, the soonei the Freemasons lay 
 aside their aprons and talk like the rest of the world, 
 
SS A MIRROR FOR 
 
 the better." And again "The Freemasons did, like the 
 Rosicrucians, lay claims to great antiquity; but while 
 some of them modestly dated the origin of their Order 
 from Adam, I could by no means trace it back farther than 
 the first half of the seventeenth century" 
 
 If, by Freemasonry being "the fiction of a credulous 
 age," Mr. Soane refers to the dark period before the 
 coming of Christ, what becomes of his assertion, that 
 "it had no existence before the seventeenth century?" 
 But if, on the contrary, as it is reasonable to presume, 
 he alludes to the time when "the fiction" was revived, 
 and purged of its operative tendency, after passing through 
 the hands of Inigo Jones, Archbishop Sheldon, Sir John 
 Deuham, Sir Christopher Wren, Webb, Stone, and other 
 celebrated architects, and our present Grand Lodge was 
 established, viz., the beginning of the eighteenth century, 
 he is then involved in the opposite dilemma of condemn- 
 ing its operative character, and branding with the names 
 of "credulous" and "barbarous" an age which pro- 
 duced such a constellation of wise and learned men 
 Addison and Steele Dryden -and Pope Johnson and 
 Goldsmith, and their numerous and talented cotempo- 
 raries, that it was styled by way of eminence, " the 
 Augustan age of England." At this period it was pro- 
 nounced by the authority of the Grand Lodge, that "the 
 privileges of Masonry should no longer be restricted to opera- 
 tive Masons, but extend to men of various professions, pro- 
 vided they were regularly approved and initiated into the 
 Order." Yet in the face of this resolution, which stands 
 prominently on the Grand Lodge Books, as one of the 
 first and most important acts after its re-establishment, 
 Mr. Soane is bold enough to assert* that "THE FREE- 
 MASONS NEVER BELONGED TO THE WORKING GUILDS." 
 
 In Mr. Soane's theory, my Lord, there are some diffi- 
 culties which he would oblige the fraternity very much 
 by clearing up. If the Freemasons never belonged to 
 the working guilds, how is it to be accounted for tfitit 
 Inigo Jones was appointed to the office of Grand Master 
 of Masons in the above century, viz., 1603, and Sir Chris- 
 topher in 1685, neither of whom belonged to the associa- 
 tion calling themselves Rosicrucians? This is a stum- 
 bling block, which he will not find it easy to remove. 
 But we will ascend a little higher. How does it happen, 
 
THE JOHANNITE MASONS. 89 
 
 if Freemasonry was unknown before the seventeenth 
 century, that in 1566, Queen Elizabeth sent an armed 
 force to York, for the purpose of breaking up the Grand 
 Lodge and arresting its members? And how does it 
 happen, that, in 1429, lodges of Freemasons were holden 
 under the patronage of the Archbishop of Canterbury, 
 and the Worshipful Master, the Wardens, fifteen Fellow- 
 crafts, and three Entered Apprentices, are all especially 
 named amongst the members? 
 
 It is probable that Mr. Soane, instead of endeavouring 
 to account for these anomalies which are calculated to 
 overthrow his hypothesis, by patient investigation, will 
 boldly cut the Gordian knot, by asserting that we have 
 no evidence of the facts, and that, consequently, they are 
 untrue. But I will tell him, my Lord, that they are not 
 untrue ; and that we have the most incontrovertible evi- 
 dence in the actual minutes of the lodges; which are 
 accessible to any enquirer who will be at the trouble of 
 consulting the MS. register of the Prior of Canterbury 
 under the above date. 
 
 It would be easy to multiply the difficulties which 
 surround Mr. Soane's theory,'but it is unnecessary; and 
 I shall only adduce one other example to show, that in 
 the seventeenth century there were many Kosicrucians 
 who were not Masons", and many Masons who were 
 unacquainted with the Rosicrucian cabala; whence it 
 will follow that Masonry, at that period, was not con- 
 sidered a branch of the Rosy Cross. 
 
 The most celebrated English Rosicrucian of the seven- 
 teenth century was Dr. Fludd. He was the preceptor 
 of Ashmole, who was also deeply imbued with the same 
 occult doctrines. But Fludd died in 1637, without having 
 initiated his pupil into Masonry, of which, indeed, he is 
 believed to have been perfectly ignorant. Nine years 
 after his death, Ashmole, as he himself informs us, was 
 initiated in an existing lodge at Warrington, by the 
 persons whom he particularly names, none of whom were 
 Rosicrucians. Now, if Freemasonry grew out of Rosicru- 
 cianism, as this author boldly asserts, and was concocted 
 in the very age when Fludd arid Ashmole flourished, it 
 seems equally strange and unaccountable that the former 
 should have been ignorant of it, and the latter have found 
 it necessary to seek initiation in a lodge which might 
 5 
 
90 A MIRROR FOll 
 
 have been in existence half a century or more, and none 
 of its members were Rosicrucians. 
 
 But the most remarkable circumstance in this enquiry 
 is, that Ashmole himself, who was a profound antiquary, 
 and acquainted with all the secrets of the Rosy Cross, 
 ascribes the origin of Masonry to a very different source. In 
 his manuscripts in the Museum at Oxford, there are 
 many valuable collections relating to the history of 
 Freemasons, as may be gathered from the letters of Dr. 
 Knipe, of Christ Church, to the publishers of Ashmole's 
 Life ; the following extracts from which will show the 
 origin of Masonry, according to the opinion of Ash- 
 mole : 
 
 "As to the ancient society of Freemasons, concerning 
 whom you are desirous of knowing what may be known 
 with certainty, I shall only tell you, that if our worthy 
 Brother, E. .Ashmole, Esq., had executed his intended 
 design, our Fraternity had been as much, obliged to him 
 as the Brethren of the most noble order of the garter. 
 I would not have you surprised at this expression, or 
 think it at all too assuming. The sovereigns of that 
 order have not disdained our fellowship, and there have 
 been times when emperors were also Freemasons. What 
 from Mr. Ashmole's collection I could gather was, that 
 the report of our society taking rise from a bull granted 
 by the Pope, in the reign of Henry VI., to some Italian 
 architects, to travel over all Europe to erect chapels, 
 was ill founded. Such a bull there was, and those archi- 
 tects were Masons; but this bull, in the opinion of the 
 learned Mr. Ashmole, was confirmative only, and did not 
 by any means create our fraternity, or even establish it in this 
 kingdom. But as to the time and manner of that estab- 
 lishment, something I shall relate from the same collec- 
 tions. St. Alban, the proto-martyr, established Masonry here, 
 and from this time it flourished, more or less, according 
 as the world went, down to the days of King Athelstane, 
 who, for the sake of his brother Edwin, granted the 
 Masons a charter. Under our Norman princes they fre- 
 quently received extraordinary marks of royal favour." 3 
 
 Now, my Lord, I would simply ask, is it possible to 
 
 3 The reader will find this account continued in Oliver's edition of 
 Preston (Leonard's Reprint), pp. 132, 133, note 
 
THE JOHANNITE MASOXS. 91 
 
 believe that Elias Ashmole, the learned antiquary, the 
 enlightened philosopher, and the true Christian, would 
 have endeavoured so far to mislead posterity, as to have 
 assigned an origin to Masonry in this kingdom which he 
 knew to be false ; or to have promulgated an error 
 which would have for ever blasted his reputation as an 
 honest man? If Freemasonry was a scion of Rosicru- 
 cianism, invented during his own times, he must have been 
 acquainted with the fact. Is it, then, reasonable to suppose, 
 that knowing it to have been ,a fabrication of the society 
 of which he was a distinguished member, he would have 
 falsified his knowledge, and risked his credit for veracity, 
 by tracing its existence to a different source, and a more 
 remote period of time ? 
 
 Mr. Soane adopted a course equally unwise and unpopu- 
 lar, when he determined, thus gratuitously, to attack a 
 harmless and inoffensive institution ; and, for the purpose 
 of embarrassing its charitable operations, plunged himself 
 into a mass of absurdity, which the reviewer in the 
 " Morning Herald" still pronounces to be "the best part 
 of the book, and the only attempt worth noticing through- 
 out the whole two volumes;" and he has totally failed 
 in his object. As Bishop Watson said to Gibbon, in his 
 celebrated "Apology for Christianity" "A display of 
 ingenuity or erudition upon such subjects is much dis- 
 placed ; since it excites almost in every person an un- 
 avoidable suspicion of the purity of the source itself, 
 from which such polluted streams have been derived." 
 
 This gentleman claims for himself the merit of origi- 
 nality (at least in this country), for he denominates his 
 attempt, " A New Curiosity of Literature ; " not knowing, 
 perhaps, that there is a much cleverer article, on the very 
 same subject, in the "London Magazine" for 1824, by 
 the English Opium Eater (De Quincy), who had been 
 misled by the dreams of certain visionary philosophers in 
 Germany, .that most superstitious of all the countries of 
 Europe, viz., Buhle, Meiners, Gatterer, Dornden, Semler, 
 and other mystics of the eighteenth century who endea- 
 voured to keep themselves in countenance by holding up 
 Freemasonry as a branch of their own cabala; and their 
 opinion was countenanced by the injudicious practices 
 of Fustier, Peuvret, Pyron, and other continental inno- 
 vators, who actually introduced the Rosicrucian fancies 
 
92 A MIRROR FOR 
 
 into their respective systems of sublime Masonry. But 
 the imposition was soon detected, and they quietly sank 
 into oblivion. 
 
 I have called your Lordship's attention to the subject, 
 without any design of again formally encountering an 
 hypothesis which I have already disposed of more than 
 once in former publications. Indeed, in the present case, 
 it is unnecessary; for Mr. Soane has proclaimed his igno- 
 rance of the sublime principles of Masonry in the follow- 
 ing words: "I feel not the least hesitation in saying, 
 that the Freemasons have no secret beyond a few trum- 
 pery legends, and the attaching of certain religious and 
 moral meanings to a set of emblems, principally borrowed 
 from the mechanic art of the builder. I affirm, too, that 
 all such symbols, with their interpretations, are of Rosi- 
 crucian origin, and that the Freemasons never belonged to 
 the working guilds, their objects being totally different. 
 The proofs are at hand. Let the reader exercise his own 
 unbiassed judgment upon them, taking nothing upon 
 trust from either party, and I have little doubt of his 
 coming to the same conclusion. As, according to the 
 theory that I wish to establish, Freemasonry grew out of 
 Rosicrucianism, it is essential that we should, in the first 
 instance, thoroughly understand the origin and nature 
 of the latter." 
 
 He then enters on a long and rambling account of the 
 origin and progress of Rosicruoianism, extracted from 
 the "Fama Fraternitatis" of John Valentine Andrea, 
 with which I shall not trouble your Lordship, because 
 no one, who knows anything about Freemasonry, would 
 have attempted to identify the one with the other; and 
 concludes with this brief view of their principles, which 
 he would have his readers believe are the true principles 
 of the masonic Order, "They respect all established 
 governments, they are true Lutherans, and as to their 
 philosophy it is nothing new, but such as it was received 
 by Adam after the fall, and practised both by Moses and 
 Solomon. They deprecate the general passion for gold- 
 making, yet allow that they are possessed of the art, 
 though they look upon it as a parergy, and one of the 
 least of their many valuable secrets. They then point 
 out the manner in which the aspirants for Rosicrucian 
 mysteries may communicate with them, viz., by means 
 
THE JOHANNITE MASONS. 93 
 
 of printed pamphlets; for though, at the present time, 
 they say, we name neither ourselves nor our places of 
 meeting, yet in whatever language they write, full surely 
 will it come to our knowledge. Nor shall any one, who 
 gives his name, fail either of a meeting with some of us, or 
 a written reply. This, too, we say Tor certain, whoever 
 means well and fairly by us, shall have the benefit of 
 it both in soul and body. But he who is false of heart, 
 ,or who is only looking after gold, he shall do no harm to 
 us, but shall bring assured destruction , upon himself. 
 As to our house of the holy spirit, though thousands 
 may have seen it, yet shall it. ever remain un visited and 
 undisturbed, and to the godless world a mystery." 
 
 Now, if some of the Rosicrucians w r e:e Freemasons, 
 and vice versa, which we readily admit, it does not follow 
 that the two institutions had anything in common. Our 
 system was called St. John's Masonry for the express 
 purpose of distinguishing it from all other imitative insti- 
 tutions, because it is purely a system of light and love, 
 the avowed characteristics of these two holy men. Suf- 
 fice it, then, to say, for the information of Mr. Soane, 
 instead of the abuse which he seems to expect, and for 
 his future guidance, if he should feel inclined to persist 
 in his hypothesis, that, as he appears to have been misled 
 by the fact, although a degree of sublime Masonry is 
 actually called the Rose -f, it has no reference whatever 
 to his Rosicrucians, but was intended to symbolize the 
 great atonement, the rose being an emblem of the Re- 
 deemer ; and the degr.ee, in the order of H. R. D. M. was 
 established by Robert Bruce after the battle of Ban- 
 nockburn, which was fought on St. John's day in the 
 year 1314. 
 
 And here a question arises which I would recommend 
 to the serious consideration of our opponents ; what is the 
 object of these invidious attacks? what do they want? 
 To extinguish Freemasonry, they say. And wherefore ? 
 Masonry does not obstruct their views ; she interferes 
 with no other society, but pursues her accustomed walk 
 of benevolence and charity quietly and unostentatiously, 
 without courting either the praise or the censure of her 
 cotemporaries. She cheers the heart of the disconsolate 
 and forsaken widow ; she relieves and succours the worthy 
 aged and distressed ; she administers assistance to the 
 
94 A MIRROR FOR 
 
 unfortunate ; she feeds, and clothes, and educates both 
 male and female orphans, and sends them forth into 
 society to act their allotted part on the great theatre of 
 the world ; and in all cases they have done it with equal 
 credit and success. And why our opponents should be 
 desirous of closing the sources of those extensive chari- 
 ties which are dispensed by the masonic society, it would 
 puzzle a sophister to explain. What advantage would 
 accrue to them individually? What would society gain 
 by it, that they take such pains to dissolve the bonds of 
 love by which we are united together? And what would 
 be their feelings as Christians, if they possess the com- 
 mon humanity of our species, were they to consider seri- 
 ously that every line they write for the purpose of accele- 
 rating such a consummation, may prove a dagger to stab 
 a destitute widow to the heart, by extinguishing the 
 charities which contribute to her support, and thus with- 
 holding the bread by which her life's blood is sustained. 
 Is the nineteenth century a time for benevolence to be 
 counteracted, or charity stifled in the bud ? for the best 
 feelings of the heart to be crushed, or sacrificed on the 
 altar of an insane and stupid bigotry? Forbid it, every 
 sacred principle of that divine virtue which is more 
 acceptable to the Deity than all mysteries and knowledge, 
 than prophecy or faith, or giving the body to be burned ! 4 
 Ohe jam satis ! I pass on to other matters. 
 
 In my second letter I have endeavoured to obviate some 
 of the objections which have been urged in modern 
 times, against the appropriation of the two St. Johns as 
 patrons of Masonry. And, as a preliminary step, I have 
 established the fact, that Masonry, to be entitled to the 
 favourable consideration of mankind, ought to be invari- 
 ably the same yesterday, to-day, and for ever. It was 
 intended by its founders to be a permanent institution, 
 and was therefore established on cosmopolite principles, 
 that, like our holy religion, it might be adapted to every 
 change in the manners and customs of men, and to that 
 universal system of religion which is ordained, at the 
 period pointed out by divine prophecy, to cover the 
 whole earth as the waters cover the sea. For this pur- 
 pose a series of landmarks were appointed, as unerring 
 
 4 See 1 Cor. xiii. 
 
THE JOHANNITE MASONS. 95 
 
 standards of the faith of the Institution, which should 
 neither need nor sustain alteration. 
 
 These landmarks, therefore, are guides which cannot 
 mislead us. Like St. John the Baptist, they are burning 
 and shining lights, which marshal us in our masonic 
 course, and prevent us from deviating into the paths of 
 insubordination and error. Were we to follow the false 
 lights which were exhibited by Bahrdfc, Weishaupt, Knig- 
 ge, and their associates, we should be led astray, arid be 
 induced to exchange divine Masonry for infidelity and 
 rebellion. But the landmarks interpose their salutary 
 influence to prevent such a falling away from the truth, 
 and lead us by insensible steps to the haven of Christian 
 peace, where wisdom presides, strength supports, and 
 beauty adorns, and brotherly love is cemented by the 
 practice of every moral and social virtue. 
 
 Thus we arrive at the conclusion, that Freemasonry is 
 an institution calculated for the observance of every 
 nation and people in all ages of the world, however they 
 may be distinguished by a dissimilarity of manners, cus- 
 toms, education, or climate. 
 
 The objections to the introduction of the two St. Johns 
 into symbolical Masonry, have not been very confidently 
 expressed ; although there are doubts in the minds of 
 many judicious and well-informed Brethren, whether such 
 an appropriation be not sectarian, and consequently an 
 infraction of the universality of the Order. But the 
 patronage of Moses and Solomon is liable to a much more 
 serious objection on the self-same principle, because the 
 Jewish system of religion, as we have just seen, was only 
 intended to be a temporary dispensation, and restricte'd 
 to a very narrow corner of the earth, while Christianity 
 is pronounced in scripture to' be universal, and the time 
 is predicted when it shall be practised by all mankind, 
 and the whole globe be converted into a great fold under 
 one shepherd, Jesus Christ the Lord. 
 
 Thus the Redeemer, having in view the universality of 
 his religion, said, " Other sheep I have which are not of 
 this fold, them also I must bring, and they shall hear my 
 voice ;" 5 meaning, that His everlasting kingdom will be 
 open to all mankind without exception, on the condition 
 
 6 John x., 1C. 
 
96 A MIRROR FOR 
 
 of embracing his universal religion. The Jewish dispen- 
 sation was strictly exclusive, for it taught that the favour 
 of God was confined to their nation only ; and that all 
 blessings and promises were to be enjoyed by them alone. 
 Christianity has no such selfish principle ; and when 
 Christ used the above remarkable words, he concluded by 
 saying, that ultimately "there shall be only one fold 
 and one shepherd;'' or, in other words, that all mankind 
 should embrace his Gospel, and that all other systems of 
 religion should be utterly abolished. 
 
 From these considerations it will appear, that the 
 assumption of Moses and Solomon as the patrons of 
 Masonry in the nineteenth century, savours more of sec- 
 tarianism than that of the two St. Johns, who were the 
 herald and evangelist of that universal religion which 
 shall, in due time, prevail over the whole face of the 
 earth. Besides, if it be true that such a choice of patrons 
 has a sectarian bias (which I greatly doubt), its force is 
 increased tenfold by the substitution of the two Jewish 
 worthies (for whose memory, as primitive patrons of the 
 Order, no one can entertain a higher respect than myself), 
 not only for the reasons just mentioned, but also because 
 it would be subversive of an institution which is demo- 
 cratic in its nature, and cosmopolite in its extent. Now 
 it is clear, that neither the civil nor ecclesiastical polity 
 under Moses or Solomon was either democratic or cosmo- 
 political. In the former case Moses was the prime min- 
 ister under Jehovah the King of Israel ; and Solomon was 
 monarch of the same people, and almost absolute. And 
 the like reasoning will apply to the cosmopolitism of 
 Freemasonry, which* cannot, therefore, be correctly re- 
 presented by those distinguished Masons. 
 
 Having thus cleared the way by a disposal of the several 
 theories which ingenious Brethren have brought to bear 
 upon the subject, I have proceeded, in my third letter, to 
 a consideration of the period when the names of these 
 two saints and holy men were first introduced into the 
 system of Freemasonry. In the course of this enquiry 
 considerable difficulties have been encountered. Our 
 ancient Brethren were so fastidious, that they guarded 
 with especial care their masonic manuscripts, and ulti- 
 mately destroyed them by fire, lest they should find their 
 way into unauthorized hands; and Dr. Anderson laments, 
 
THE JOHANNITE MASONS. 97 
 
 under date of 1679, that "many of the fraternity's re- 
 cords of this and former reigns were lost in the next and 
 at the revolution ; and many of them were too hastily 
 burned in our time, from a fear of making discoveries; so 
 that we have not so ample an account as could be wished 
 of the Grand Lodge." 6 And when he compiled his Book 
 of Constitutions, by command of the Grand Lodge in 
 1720, he adds: "the Freemasons had always a book in 
 manuscript, called the Book of Constitutions (of which 
 they have several very ancient copies remaining), con- 
 taining not only their charges and regulations, but also 
 the history of architecture from the beginning of time, in 
 order to show the antiquity and excellence of the Craft ; 
 but they had no Book of Constitutions in print, till his 
 grace the present Duke of Montague, when Grand Mas- 
 ter, ordered me to peruse the old manuscripts, and digest 
 the constitutions w r ith a just chronology." 7 
 
 These were great discouragements in an undertaking 
 like the present, and, therefore, I have been obliged to 
 limit my enquiry to the documents which were in exist- 
 ence at that period, authenticated by the old manuscripts 
 submitted to the inspection of Anderson, Desaguliers. 
 Gofton, Clare, and others, who were constituted his asso- 
 ciates in drawing up a series of lectures for the use of the 
 lodges. These were widely disseminated, and constitute 
 an authentic digest of the pure and legitimate doctrines 
 of Masonry, which it would be idle to controvert. These 
 lectures formed the basis of all succeeding ones ; and 
 throughout the whole series, the St. Johns are named as 
 the patrons of the Order, and the authorized sponsors of 
 the Mason-lodge. They accompanied all the warrants 
 which were sent to foreign parts ; and accordingly we find 
 that at that early period, in every country of Europe, 
 where Masonry was planted under the authority of the 
 Grand Lodge of England, the lodges were called by the 
 name of St. John que Jest le nom de toutes les logcs. 8 
 
 Your Lordship will have observed, that in a subsequent 
 revision of the lectures, this prominent truth was fully 
 exemplified, by a copious explanation of all the precedent 
 
 6 Anderson's Constitutions, ed. 1738. 
 
 7 Ibid. Introduction to the table of contents. 
 
 8 From the .French Lectures, A. D. 1740. 
 
 5* 
 
A MIRROR FOR 
 
 steps by which the system had been distinguished from 
 the earliest times ; as if our ancient Brethren had fore- 
 seen a period when this great principle would be brought 
 into question, and were determined to provide against any 
 misapprehension, by a clear and unmistakeable enuncia- 
 tion of the doctrine. And, accordingly, the two St. Johns 
 were firmly incorporated into the Order, by constituting 
 a part of the invocation "So help me God, and holy St. 
 John." It thus became legitimately recognized by the 
 Grand Lodge, and ought not to have been discontinued 
 by the private lodges without an express injunction from 
 the same authority. 
 
 Far be it from me, my Lord, to impugn any measure 
 which Dr. Hemming and his associates thought it right to 
 adopt, when they remodelled the lectures in 1814, because 
 it is impossible, at this period of time, to know the true 
 grounds on which their conclusions were founded. But, 
 as there are two distinct opinions on the subject at the 
 present day, both parties may feel gratified by having the 
 evidences placed within their reach, and being spared the 
 trouble of making the necessary researches in confirma- 
 tion of their respective theories. 
 
 In my fourth letter I have endeavoured to give an out- 
 line of the reasons why St. John the Baptist was esteemed 
 the patron of Masonry. It appears quite clear, from 
 conclusive evidence, that he was a distinguished member, 
 if not the Grand Master of the Essenian society, which 
 was considered to be the conservator of Masonry, when, 
 in common with the true religion, it was under a cloud, 
 during its transition state preceding the advent of Christ, 
 when " men loved darkness rather than light, because 
 their deeds w^ere evil." At that period the Dayspring . 
 from on high was manifested to destroy the works of 
 darkness, and reveal to mankind the true design of the 
 Most High in the creation of man. The Baptist was 
 termed "a burning and a shining light;" and the Evan- 
 gelist bears witness that "the light shone in darkness, 
 but the darkness comprehended it not." St. John, like the 
 prophet Elijah, whose light was enunciated by being 
 translated to Heaven in a chariot of fire, was the fore- 
 runner of Christ, who was destined to baptize with the 
 Holy Ghost, and with fire. He made the path of salvation 
 straight, by levelling "the highest of hills," and exalting 
 
THE JOIIAXXITE MASONS. 99 
 
 tk the lowest of vallies," that " all flesh might see the salvation 
 cfGod;" 9 thus heralding and announcing the appearance 
 of an universal religion, which should embrace the whole 
 human species in one fold, under one shepherd, that there 
 might be, in future, no distinction of birth, climate, 
 country, or language; but that all mankind, Jew, Greek, 
 or barbarian, bond or free, who would consent to be 
 initiated into the great mystery by the rite of baptism, 
 might be included in the universal bond of brotherhood, 
 and be received into that glorious institution of which 
 the G. A. 0. T. U. is the federal head, and admitted into 
 that general Grand Lodge, where peace, order, and har- 
 mony eternally preside. 
 
 Here, as in a Masons' lodge, all mysteries will be re- 
 vealed, and the redeemed actually see that great and 
 supernal Being in his native majesty. Darkness will no 
 longer prevail, but a burning and a shining light will 
 irradiate the soul, and make it understand all mysteries 
 and all knowledge; and, as John the Baptist predicted, 
 " all flesh shall see the salvation of God." It was for 
 this reason that St. John was considered the patron of 
 Masonry, because he was the chief or leading member of 
 a society which has ever been deemed the preserver of 
 that pure institution, which had been handed down from 
 ancient times as an exclusive system of light and truth 
 amidst the darkness of a benighted world, and was sub- 
 sequently known and acknowledged under the name of 
 Masonry. 
 
 One great characteristic of this noble Order is, that it 
 is a system of LOVE brotherly, saintly, divine love; a 
 doctrine which was peculiarly set forth by St. John the 
 Evangelist. He called it a new commandment ; and it 
 was, indeed, according to the opinions of our best divines, 10 
 so much enlarged at this period as to its object, beyond 
 what either the Jews or heathens understood it to be, 
 extending to all mankind, and even to our greatest 
 enemies ; so greatly advanced and heightened as to its de- 
 gree, even to the laying down of our lives for one another ; 
 so effectually taught, so mightily encouraged, so very 
 much urged and insisted upon, that it may be very well 
 
 9 Luke iii., 5, G. 
 10 >ee Mant's Bible, in a note under John xiii., 34. 
 
100 A MIRROR FOR 
 
 deemed a new commandment; because it was generally 
 neglected in the practice of mankind, and because it was, 
 for the most part, omitted in the lessons of moral teachers 
 of that age ; but the novelty of it consisted more parti- 
 cularly in this, that the disciples were required to love 
 one another in the same degree in which Christ loved 
 them. 
 
 This doctrine was more fully displayed by this Evange- 
 list than by any other apostle of Christ ; for which reason 
 he might be considered the patron of an order which is 
 founded on the same divine principle; and St. John, 
 being the personal friend and companion of Christ, is 
 properly the protector of a society, whose members pro- 
 fess a peculiar friendship for each other. The construc- 
 tion of the Apocalypse has been mentioned as another 
 evidence of the same fact. It appears to have been 
 written during the severe persecution of Domitian, when 
 the Christians were obliged to hold their meetings in 
 valleys, and caverns of the earth ; and secreted themselves 
 from observation in crypts and inaccessible places, that 
 they might practice in security the rites of their church. 
 
 During this persecution the Evangelist was banished 
 to the island of Patmos, after having, as it is asserted 
 by Tertullian, been plunged into a caldron of boiling 
 oil, and escaped unhurt; and here, amidst solitude and 
 the romantic scenery of unsophisticated Nature, he com- 
 posed this celebrated mystery; which, like the system of 
 symbolical Masonry, he divided into three periods or 
 degrees, which were intended, in the opinion of Bishop 
 Halifax, to represent in an uninterrupted train of sym- 
 bols, a view of the constitution and fates of the Christian 
 Church, through its several periods of propagation, cor- 
 ruption, and amendment, from its beginning to its con- 
 summation in glory ; and gave the mechanism of the book 
 a turn somewhat similar to that of Freemasonry in its 
 most primitive and simple form. 
 
 Like his great parallel, St. John the Evangelist appears 
 to have belonged to the Essenian society; and, probably, 
 although we have no evidence of the fact, succeeded him 
 as its Grand Master. Their customs resembled, in a 
 great degree, those which are attributed to the primitive 
 Masons. Now, if it could be proved that St. John the 
 Evangelist was Grand Master of this secret society, there 
 
THE JOHANNITE MASONS. 101 
 
 would appear a great probability in the masonic tra- 
 dition, that, during the decadence of the latter institution, 
 the attention of the fraternity should be drawn to him, 
 on his return from Patmos to Ephesus, as their legitimate 
 patron and head. The former Grand Master, who drew 
 the first line of the Gospel, having been put to death by 
 Herod, and the Brethren destitute of a chief, nothing 
 could be more natural than that they should fix on his 
 namesake the Evangelist, who "finished by his learning 
 what the other began by his zeal," to succeed him in this 
 important office. And if the Freemasons be identified 
 with the Essenes, as appears to be the case by the con- 
 current testimony of many eminent masonic writers, it 
 does not seem at all improbable that St. John, even in his 
 old age, should be willing to renew his connection with 
 his former associates, and resume that office which he is 
 supposed to have held before his banishment. 
 
 It is an undeniable fact, that these two parallels were 
 compared to the pillars of Solomon's porch ; and, conse- 
 quently, to the pillar of a cloud and of fire, which guided 
 the Israelites in the wilderness ; for the latter were un- 
 doubtedly symbolized by the Jachin and Boaz, or strength 
 and stability of the old Temple, as the visible residence 
 and glory of God on earth. A glimpse of this glory was 
 vouchsafed to the Baptist during his interview with 
 Christ in the river Jordan ; and to the Evangelist at the 
 transfiguration; and more clearly in the visions, which 
 are so graphically described by him in the Book of Reve- 
 lation. These several displays of divine light do not 
 unaptly symbolize the light of Masonry, which still 
 shines in darkness, although the darkness comprehendeth 
 it not. 
 
 I would here remind your Lordship, once more, that 
 symbolical Masonry is specifically called by our Scottish 
 Brethren St. John's Masonry ; and it is so plainly asserted 
 in tKeir Book of Constitutions, that there can be no mis- 
 take about it. In like manner, the Grand Lodges in the 
 United States have uniformly promulgated the doctrine 
 amongst the fraternity, that the two St. Johns are the 
 legitimate patrons of blue Masonry. And it does not 
 'alter the state of the question, that they acknowledge 
 them merely in the character of virtuous and good men. 
 Such is the fact. And the authorities on which the 
 
102 A MIRROR FOR THE JOHANNITE MASONS. 
 
 opinion is founded, are precisely the same as those which 
 we adduce, viz., that they were considered to be our 
 patrons at the revival of Masonry in England, which is 
 the grand point to which our peculiar doctrines are to be 
 referred, because it was at that period when the practice 
 of Freemasonry w r as first pronounced to be exclusively 
 speculative, and its dogmas propounded by authority. 
 And, to perpetuate the names and influence of these two 
 worthy and faithful Brothers, it was^also strictly enjoined 
 that the grand festivals should be holden on St. John's 
 day, in continuation of a custom which has existed from 
 time immemorial, as appears from a copy of the old 
 Gothic Constitutions, which was produced at a grand 
 festival on that day, in the year 1663, before Henry 
 Jermyn, Earl of St. Albans, Grand Master. 
 
 I am no system maker, my Lord, but am anxious for the 
 discovery of truth. If my arguments be inconclusive, or 
 my authorities untenable, let the inference be rejected. 
 As Jerom said to his critics, so I say to the captious or 
 doubting Brethren "Let them read it if they please; if 
 not, let them cast it aside ; for I do not obtrude my book 
 on the fastidious; but I dedicate it to the studious, if 
 they think it worth their notice." Under any circum- 
 stances I shall not be disappointed. I have carefully 
 collected and collated the evidence, and placed them be- 
 fore the fraternity for their consideration. However they 
 may decide, my object is still attained; having, from the 
 first, had nothing in view but the purity and perfection 
 of the Order. I have devoted a life to its accomplish- 
 ment; and once attained, I should joyfully repeat the 
 password of a high degree of sublime Masomy, and say, 
 
 ' c CONSUMMATUM EST!" 
 
 I have the honour to be, 
 My Lord, 
 
 Your Lordship's faithful 
 Servant and Brother, 
 
 GEO. OLIVER, D. D. 
 
 Scopwick Vicarage, January 14, 1848. 
 
THE 
 
 STAR IN THE EAST. 
 
THE 
 
 STAR IN THE EAST, 
 
 SHEWING 
 
 THE ANALOGY WHICH EXISTS 
 
 BETWEEN THE 
 
 LECTURES OF FREEMASONRY, 
 
 at Initiate into its 
 
 CHRISTIAN RELIGION. 
 
 REY. GEO. OLIVER, D.D., 
 
 INCUMBENT OF THE COLLEGIATE CHURCH, WOLVERHAMPTON 
 
 P.P.G.M. FOR LINCOLNSHIRE; DOMESTIC CHAPLAIN TO 
 
 THE RIGHT HON. LORD KENSINGTON. 
 
 A NEW EDITION. 
 
 NEW YORK : 
 
 MASONIC PUBLISHING r AND MANUFACTURING CO., 
 432 BROOME STREET. 
 1866. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 PAGE 
 
 INTRODUCTORY Remarks ; showing the absolute and immutable 
 connection between Freemasonry and Religion, ... 1 
 
 CHAP. II. 
 
 Testimonies extracted from Masonic Writers in support of this 
 truth, 21 
 
 CHAP. III. 
 
 Christianity was the true religion from the fall of man to the 
 establishment of the Jewish dispensation. Even the tempo- 
 rary system revealed to Moses was, in every material point, 
 typical of the perfect Church of Jesus Christ ; and therefore 
 Speculative Masonry, being early united with Faith in Christ, 
 has, in all ages, retained the benefits which it derived from 
 this dignified alliance, 31 
 
 CHAP. IV. 
 
 Every event alluded to in the HISTORICAL part of the Masonic 
 Lectures, has a direct reference to Jesus Christ, or the 
 Christian religion, 43 
 
 CHAP. V. 
 
 The MORALITY of Masonry is precisely the same as that of 
 Christianity, 53 
 
 CHAP. VI. 
 
 The MECHANISM of Masonry is symbolical of its connection with 
 the Christian religion, ....... 69 
 
PREFACE. 
 
 WHEN a publication on a novel subject has issued 
 from the press, the motives of the Author, and the 
 question of expediency, are usually investigated with 
 some degree of eagerness. I know not how far it may 
 be considered necessary to state the numerous and com- 
 plicated motives which have unitedly contributed to 
 originate the following essay ; but I may, perhaps, be 
 permitted to enumerate three reasons, each amply suffi- 
 cient to decide the question of expediency, and to illus- 
 trate my design in laying this work before the Public. 
 
 And, first, we are informed that Freemasonry has 
 been proscribed in some of the continental nations, as an 
 Institution decidedly hostile to the interests of Chris- 
 tianity ; and that a bull of Pope Clement has denounced 
 the harmless professors of a science, which inculcates the 
 chief doctrines and morality of Christianity, and assumes, 
 as an universal axiom, the broad tenet of unrestrained 
 union and brotherly love. 
 
 The second reason is derived from the general affecta 
 tion which seems to pervade the uninitiated, of believing 
 that our Institution was established for the purpose of 
 sensual conviviality; and hence it is ranked merely on a 
 
VI PREFACE. 
 
 level with the societies of ''Odd Fellows," "Ancient 
 Druids," " Royal Foresters," &c. ; and that, therefore, 
 our professions of intellectual pursuits are altogether 
 fallacious. 
 
 My third reason is of a personal nature. At the 
 conclusion of Chap. vi. of " The Antiquities of Freema- 
 sonry," I offered some observations on the intimate arid 
 necessary connection which subsists between .Masonry 
 and Christianity. These remarks appear to have created 
 a sensation in the minds of certain Brethren, which [ 
 did not anticipate. I have received several admonitory 
 letters, whose common object is to impugn this doctrine, 
 which I consider the fairest gem that Masonry can boast. 
 As all my disquisitions were intended to establish this 
 alliance, I have, in the following pages, attempted to 
 place the matter beyond the reach of dispute or contra- 
 diction ; and I natter myself I have satisfactorily proved 
 that Freemasonry is not only a vehicle of religion in 
 general, but of Christianity in particular. 
 
 To render this little work more generally acceptable, 
 I have interwoven in its pages a considerable portion of 
 our Lectures ; distinguishing the several degrees in which 
 each portion is delivered in our Lodges; which will 
 afford an unobjectionable answer to those cavillers who 
 will not be persuaded that any salutary benefits are 
 derivable from the practice of Freemasonry. 
 
 It may be necessary to add, that I have here described 
 our science as it is practised in a Lodge which was 
 indebted to my exertions for its origin, and over which I 
 presided during many years. If my information on the 
 
PREFACE. Vll 
 
 subject be incorrect, it proceeds not from a want of 
 assiduity in the research, for I have bestowed upon it 
 much anxious attention : and I may be allowed to ex- 
 press my own conviction, that those w T ho are persuaded 
 of the non-existence of religion in the science of Freema 
 sonry, have not given the subject that mature considera- 
 tion which its importance demands. For surely it must 
 be a question of some magnitude to the community at 
 large, whether religion be the basis of an institution 
 which comprehends every description of mankind : which 
 is patronized by crowned heads, and diffuses itself through 
 every rank, and station ; and I think that a minute com- 
 parison between the spirit of religion and the spirit of 
 Masonry, would be sufficient to convince any ingenuous 
 mind of their indissoluble connection. The whole Jewish 
 Ritual was but the perfection of Masonry, exhibited in 
 types and emblems of spiritual things. The sublime 
 mark or token of Ezekiel, 1 which was impressed on the 
 foreheads of the Jewish Masons to preserve them amidst 
 the threatened destruction, was, doubtless, that signifi- 
 cant emblem which we now call the masonic LEVEL. 
 The most sublime ordinances of Christianity are sha- 
 dowed in our Institution under types and illustrious 
 symbols. In a word, the whole system of ancient 
 religion, whether genuine or spurious, was little else 
 than primitive Masonry under various modifications ; 
 and, consequently, it contained everything that was 
 conducive to human happiness both temporal and eter- 
 nal. For the sake of the Institution generally, and for 
 
 1 Ezek. chap, ix., ver. 4, 6. 
 
Vlll PREFACE. 
 
 the sake of its members in particular, I should grieve to 
 be convicted of error ; because if religion be discarded 
 from the illustrations of Freemasonry, it can possess no 
 charms for a rational being. Objections may, perhaps, 
 arise, but none, I trust, of sufficient weight to invalidate 
 the theory. I conclude, however, in the words of Tully, 
 " rcfellere sine pertinacia, et, rcfclli sine iracundM, parati 
 
THE 
 
 STAll IN THE EAST. 
 
 CHAPTER I. 
 
 INTRODUCTORY REMARKS; SHEWING THE ABSOLUTE AND 
 IMMUTABLE CONNECTION BETWEEN FREEMASONRY AND 
 RELIGION. 
 
 BEFORE we enter on this discussion, it will be proper 
 to determine precisely what religion is, in the common 
 and most correct acceptation of the word. According 
 to Cicero, the ancients 'believed religion to be "the study 
 and practice of divine worship." The Christian differs 
 from the heathen world in the interpretation of religion. 
 Bishop Wilkins defines religion to bo " that general habit 
 of reverence towards the divine nature, whereby we are 
 enabled and inclined to worship and serve God, after 
 such a manner as we conceive most agreeable to His 
 divine will." And Dr. Watts says, that " religion or 
 virtue, in a large sense, includes duty to God and our 
 neighbour" Keligion, then, is a system of practical duties, 
 and thus stands opposed to theology, which is a system 
 of speculative truths. The moral duties, which man com- 
 mits to practice in this probationary state, with a view 
 of pleasing his Creator, are acts of pure religion, which 
 produce a corresponding influence on the mind and man- 
 ners, and display his nature, as superior to the rest of 
 the creation. They show that man has a rational soul, 
 and from his unrestrained freedom of will, by choosing 
 evil or pursuing good, his personal responsibility is 
 demonstrated ; whence, at some distant period, he will 
 be brought to an account for his actions, whether they 
 be good or whether they be evil, and receive an equi- 
 table recompense from the even hand of impartial jus- 
 tice. 
 
 6 
 
2 THE STAR IX THE EAST. 
 
 Freemasonry was revealed by God himself to the first 
 man. 1 But a wise and good being would reveal nothing 
 but \vhat had a tendency to encourage the practice of 
 those precepts which were given to preserve the newly 
 created man in the strict line of moral duty; therefore 
 Masonry must be closely interwoven with the practice of 
 religion. Its operative portion proceeded from the effects 
 of human ingenuity stimulated by human necessity after 
 the fall. It was merely an application of its principles to 
 the benefit of man, aS far as was conducive to his comfort 
 and convenience in this life, without any reference to a 
 future state. Hence originated the two great divisions 
 of Masonry : Operative Masonry was of human institu- 
 tion ; Speculative Masonry of divine. 2 
 
 Masonry, in the first ages of the world, was therefore 
 a system of pure religion ; and when men degenerated 
 into idolatry, and in their migrations carried with them 
 the principles of the Order, it was, in every nation, 
 applied to the same purpose, more or less perverted, in 
 proportion as the inhabitants adhered to, or swerved 
 
 1 This may appear a bold assertion, but I am persuaded it is never- 
 theless true. Placed in the garden of Eden, Adam would certainly 
 be made acquainted with the nature of his tenure, and taught, with 
 the worship of his Maker, that simple science of morals which is now 
 termed Freemasonry. This constituted his chief employment in 
 Paradise, and his only consolation after his unhappy Fall ; for Specu- 
 lative Masonry is nothing else but the philosophy of mind and morals 
 founded on ttae belief of a God, the Creator, Preserver, and Redeemer ; 
 which instructs mankind in the sublimities of science : inculcates a 
 strict observance of the duties of social life ; inspires in the soul a 
 veneration for the Author of its being, and incites to the pure wor- 
 ship of the Great Architect of the Universe. 
 
 2 It is for want of bearing in mind this distinction that so many 
 errors arise respecting the nature and tendency of Freemasonry, 
 even in the minds of some otherwise excellent Brothers. They 
 entertain the opinion that until the beginning of the 18th century, 
 Freemasonry was exclusively Operative ; when in fact, Operative 
 Masonry was but an emanation of the Speculative branch, whoso 
 vitality it was that produced those sublime structures which are at 
 once the ornament and triumph of science. It was the exercise of 
 Speculative Masonry that raised the edifices consecrated to religion, 
 whether true or false, to a standard which civil architecture could 
 alone never have attained. And hence we find in all nations, an- 
 cient as well as modern, that the structures erected in honour of the 
 divinity are always superb and lasting, while those appropriated to 
 domestic or even military purposes, occupied a very inferior station 
 in the works of art. 
 
THE STAR IX THE EAST. 3 
 
 from, the rites of true worship. In India, Egypt, and 
 other nations, which very early became addicted to Po- 
 lytheism, it branched out into pompous ceremonial 
 observances, shrouded in mystery and withheld from 
 the profane, but still applied to the national religion, and 
 the worship of those gods which had been erected into 
 objects of adoration, and placed on the foundation which 
 Jehovah himself had laid. Nor is there a single instance 
 on record, in which the mysterious institutions of any 
 ancient nation in any part of the world, having the least 
 resemblance to Freemasonry, 3 excluded religion from a 
 share in their solemn pursuits. 4 On the contrary, reli- 
 gion w r as the main object of them all. Whether the 
 Orphic or the Eleusinian, the Gothic or the Dionysian ; 
 whether the rites of Mithras or Brahma, of Pythagoras 
 or the Druids; the Essenian or the Kasidean ; all were 
 instituted in honour of religion, and all enforced the 
 practice of those duties which religion recommends. 5 
 Shall we, then, be told that Masonry, the very origin and 
 foundation of all these systems, has no connection with 
 religion, and least of all with Christianity, the perfection 
 of religion? It is a fact, which I shall endeavour to 
 prove, that every creditable writer on the subject of 
 Freemasonry has publicly avowed his conviction that 
 the most intimate alliance subsists between the two 
 sister institutions; and has left behind him ample testi- 
 monies to repel this novel and very extraordinary opinion. 6 
 
 3 Initiation was so predominant in the minds of the heathen, that 
 they denominated the sacrament of introduction into Judaism and 
 Christianity initiation. And they charged the Christians with initi- 
 ating their converts, de csede infant-is et sanguine (Mm. FeL, p. 30.) 
 
 4 The priests were always the conservators of the Spurious Free- 
 masonry ; and none hut that order were permitted to advance to the 
 superior degrees. This fact alone bears on the question, for it does 
 not vitiate the principle to admit that they abused the power thus 
 reposed in them, Human nature is frail ; but if they had not pos- 
 sessed the power, it could not have been perverted to the purposes 
 of superstition. 
 
 5 The spurious Freemasonry was instituted pure, as we are in- 
 formed by Plutarch, Livy, and many other ancient writers ; and the 
 abominations by which it was afterwards defiled, were the result of 
 innovations which successive generations introduced. True religion 
 sank before the triumph of this successful imposture, and it was the 
 deterioration of the latter which brought on an oblivion of the true 
 principles of divine worship. 
 
 9 It is much to be lamented that the casuistry of the present day 
 
4 THE STAR IX THE EAST. 
 
 Freemasonry, as practised at the. present day, com- 
 memorates particularly five great events in the history 
 of the world, each typical of the Messiah. These are, ihc 
 vision of Jacob, where he beheld the celebrated ladder, 
 reaching from earth to heaven ; the offering of Isaac upon 
 Mount Moriah, where it pleased the Lord to substitute a 
 more agreeable victim in his stead ; the miraculous de- 
 liverance from Egyptian bondage under the conduct of 
 Moses ; the offering of David on the threshing-floor of 
 Araunah the Jebusite ; and the building of Solomon's 
 Temple. Now these extraordinary events, which un- 
 equivocally point to our Saviour Jesus Christ, are the 
 principal historical events contained in our lectures. 7 
 This coincidence could not have been accidental, and 
 must, therefore, have been designed. It follows, then, 
 that Masonry was intended to perpetuate in the mind 
 of man that most important fact, the salvation of his 
 soul through the sacrifice of Christ. 8 To accomplish 
 this design more perfectly, the most prominent types, 
 
 should be used to sever the connection between Freemasonry and 
 Religion. It arises out of the mistaken notion that Freemasonry 
 entertains the ambition of superseding religion altogether ; which is 
 as wide of the truth as the poles are asunder. Freemasonry super- 
 sede religion ! Its most enthusiastic defenders never dreamt of such 
 a result. That which Christianity cannot effect, will in vain be at- 
 tempted by Freemasonry. It is not in itself religion ; but the hand- 
 maid and assistant to religion. It is a system of morality, inculcated 
 on scientific principles, and morality is not the groundwork, but the 
 result and fruit of religion. Freemasonry recommends the practice 
 of morality to its members, and illustrates the respective duties which 
 they owe to God, their neighbour, and themselves, and these duties 
 constitute an evidence of religion which the adversaries of Free- 
 masonry can neither gainsay nor resist. 
 
 7 In the lectures of Freemasonry there is no direct reference to 
 Christianity ; but its types and symbols clearly point to a perfect 
 dispensation which should supersede all the ancient systems of reli- 
 gion arid bring all mankind into one fold under one shepherd. 
 
 8 This was the first great fact incorporated into Freemasonry ; and 
 it is still preserved in our highest degree. After the unhappy fall 
 of our first parents from a state of innocence and perfection, being 
 "banished from the presence of their Creator, aad impelled by the 
 wants and necessities of their station to constant toil and care, they 
 became sensible of their heinous sin, and with true contrition of heart 
 they implored forgiveness. But fervent prayer restored their peace 
 of mind and healed their wounded conscience. This raised a gleam 
 of hope, and under its genial operation, they pursued their daily task 
 with greater cheerfulness. "With minds more calm, their toil seemed 
 
THE STAR IX THE EAST. . 5 
 
 as they arose, were incorporated by wise and pious 
 brethren into the original system, until it contained a 
 perfect chain of evidence, which could neither be effaced 
 nor misunderstood, illustrative of this fact, so essential 
 to the future welfare of mankind. 9 
 
 I presume not to say that Masonry is exclusively 
 Christian, because many are daily initiated into its 
 mysteries whose religious opinions are inimical to Chris- 
 tianity ; I only contend, and shall endeavour to prove, 
 that being a system of ethics, and inculcating the moral- 
 ity of every religion under the sun, it is mora particularly 
 adapted to the Christian religion, because Christian ethics 
 approach nearest to the standard of absolute perfection ; 
 and because the genius of Masonry can assimilate with 
 no other religion so completely as with Christianity. 10 
 The historical part of its lectures bears an undoubted 
 reference to our pure religion : and this coincidence is 
 so remarkably striking, that it would almost convince an 
 unprejudiced mind, that Masonry was formed as an ex- 
 clusive companion for Christianity. The strength of 
 this testimony is increased by the nature and tendency 
 of its symbolical instruction, by the peculiar cast of its 
 morality, and by the very extraordinary nature of its alle- 
 gorical mechanism; extraordinary on any other principle 
 than with a reference to Christianity. 
 
 Masonry is confessedly a universal system, and teaches 
 
 loss severe; and cheered by the promise of a Saviour who should 
 bruise the Serpent's head, they clearly saw redemption drawing < n." 
 I quote no more of this passage. Enough is said to show its ty . ical 
 reference to our holy religion. 
 
 9 This seems to be the uniform opinion of all the writers on Free- 
 masonry. Hutchinson says, " the true believers, in order to with- 
 draw and distinguish themselves from the rest of mankind, especially 
 the idolaters by whom they were surrounded, adopted emblems and 
 mystic devices, together with certain distinguishing principles, whereby 
 they should be known to each other ; and also certify that they \ve.e 
 servants of that God, in whose hands all creation existed. By these 
 means they also protected themselves from persecution, and their 
 faith from the ridicule of the incredulous vulgar." (Ed. 1/75, 
 p. 101.) 
 
 10 The types are numerous and significant ; and can scarcely be 
 mistaken by any candid enquirer who will take the trouble to apply 
 them. In like manner the spurious Freemasonry is. replete with 
 typical allusions to Christianity, although the initiated either could 
 not or would not understand them. 
 
6 THE STAR IN THE EAST. 
 
 the relative and social duties of man on the broad and 
 extensive basis of general philanthropy. 11 A Jew, a Ma- 
 hometan, or a Pagan may attend our lodges without fear 
 of hearing his peculiar doctrines or mode of faith called 
 in question, by a comparison with others which are 
 repugnant to his creed, because a permanent and unal- 
 terable landmark of Masonry is, the total absence and 
 exclusion of religious or political controversy. 12 Each of 
 these professors practises a system of morality suited to 
 the sanctions of his own religion ; which, as it emanated 
 from the primitive system of divine worship, bears some 
 resemblance to it; and consequently he can hear moral 
 precepts inculcated, without imputing a designed refer- 
 ence to any peculiar mode of faith. But can it be 
 concluded from these premises that Masonry contains no 
 religion? The whole compass of the world's experience 
 refutes this bold and unqualified assertion. All our 
 
 11 It is well known that there are three definitions of Masonry, either 
 of which is in itself sufficient to prove the fact which I am endeavour- 
 ing to illustrate. 1. A peculiar system of morality, veiled in allegory, 
 and illustrated by symbols. 2. The study of science, and the prac- 
 tice of virtue. 3. A science which includes all others, which teaches 
 all human and divine knowledge, and the moral duties which are 
 incumbent upon us as Masons and members of civil society. 
 
 18 In illustration of this principle, I copy a passage from Bro. Ste- 
 phen Jones's Reply to Le Franc's attack on Freemasonry. He 
 remarks, " In contemplation of the wisdom, goodness, and power of 
 the Great Architect of the Universe, the Turk, (under one name), the 
 Jew and Christian, (under another), can join in adoration ; all agree- 
 ing in the grand essential and universal principle of religion, the 
 recognition and worship of a Deity, in whose hands are the issues of 
 life and death, though differing in some more minute tenets peculiar 
 to each ; and is it necessary that this admirable system of union for 
 the best of purposes should be destroyed by the introduction in a 
 Christian Lodge of the doctrine of redemption, which must offend the 
 Turk ; or of the holy name of the Messiah, which offends the preju- 
 dices of the Jew ; or in a Turkish Lodge of the name of Mahomet, 
 which must offend both Jew and Christian, and thereby defeat the 
 universality of an excellent institution? No ! we are brethren. The 
 Godhead has taught us so to call each other the innate principle 
 persuades us that we are so. Shall, then, this temporary and happy 
 accommodation of sentiment to good purposes, stamp us as deists ? 
 Very far from it ; when the Lodge is closed, each departs uninfluenced 
 by the other; the Jew to his synagogue, the Turk to his mosque, the 
 Christian to his church; as fully impressed as ever with the rectitude 
 of his faith." In fait, as I have already said, Freemasonry, though 
 it strongly recommends the duties of religion to our practice, is not a 
 peculiar system of religious faith. 
 
THE STAR IX THE EAST. 7 
 
 charges, all our regulations, assume, as a foundation which 
 cannot be moved, a belief in the being of a God, and a 
 future state of rewards and punishments, and inculcate 
 the necessity of moral purity, as a qualification for future 
 happiness; 13 and this, according to our definitions, forms 
 the sum and substance of religion in its most universal 
 acceptation. 
 
 How can any brother considerately urge that Masonry 
 contains no reference to religion, when the very first step 
 which a candidate makes in advancing to the floor of the 
 Lodge, is attended with an acknowledgment that he 
 believes in an omnipresent Deity, and that he puts his 
 trust in that great and omnipotent Being to shield him 
 from danger arid to remove his apprehensions of evil? 
 What is the ground of his solemn obligations? What is 
 the sacred subject of the first charge delivered to him 
 immediately subsequent to his initiation? Religion, if 
 Watts' definition be correct. What can be the intended 
 effect of our obligations, if they be not grounded on these 
 fundamental truths ? The progress of masonic knowledge 
 moves step by step on these universally received princi- 
 ples. The first lesson which Masonry teaches, is to 
 persevere in the constant study of the Holy Bible as the 
 sacred source of our faith, and containing the only certain 
 information on a subject the most interesting to a respon- 
 sible agent in this probationary state ; arid the next is an 
 admonition to practise the three great duties of morality, 
 one of which is the duty to God. As its instructions 
 proceed, we learn that our groundwork is sanctified by 
 the efficacy of Three Religious Offerings, which are typical 
 of the great sacrifice of atonement by Jesus Christ; and 
 
 13 The first ancient charge preserved on our records, is an admoni- 
 tion "concerning God and Religion," in the following terms: "A 
 Mason is ol liged by his tenure to obey the moral law ; and if he rightly 
 understands the art, he will never be a stupid atheist, nor an irreli- 
 gious libertine. But though in ancient times, Masons were charged 
 in every country to be of the religion of that country or nation, what- 
 ever it was ; yet it is now thought more expedient only to oblige them 
 to that religion in which all men agree, leaving their particular opini- 
 ons to themselves ; that is, to be good men and true, o rmen of honour 
 B,nd honesty, by whatever denominations or persuasions they may be 
 distinguished ; whereby Masonry becomes the centre of union, and 
 the means of conciliating true friendship among persons, that must 
 otherwise have remained at u perpetual distance." 
 
8 THE STAR IX THE EAST. 
 
 that our splendid canopy 14 contains a LETTER of the most 
 extensive reference, and the most comprehensive meaning. 
 The elevation in the Third Degree refers to the resurrec- 
 tion from the dead ; and this is a clear admission of the 
 reality .of a future state, because if there be no future 
 state, there can be no resurrection. Our solemn dedica- 
 tions and consecrations speak the same language, and 
 they are irrefragable evidences of the intimate connection 
 which subsists between Masonry and religion. If we 
 proceed another step, the evidence becomes stronger. 
 The Order of the Royal Arch is founded exclusively on 
 religion. The degree is purely religious, and includes 
 little but what is connected with the love and worship 
 of God, and the wise and genial regulations of Divine 
 Providence for the benefit of man. The very tests are 
 founded on the fall of Adam, and the consequent degra- 
 dation of the human race, enforced by the salutary pro- 
 mise of their future restoration through the intercession 
 of a Mediator. 15 If this be not religion, if this be not 
 Christianity, what is it ? 
 
 The Military Degrees, though, indeed, they possess only 
 a remote connection with Masonry, 16 will, however, testify 
 
 14 The canopy or covering of a Lodge denotes its extent, for it 
 penetrates to every part of what the ancients called the Summum 
 caelum ; and is commensurate with the presence of the Deity. It fills 
 all space, extends through all extent; and points out, in common 
 with the dimensions of the Lodge, the universality of Masonry, and 
 the unbounded influence of its excellent rules and orders. See "A 
 Brief History of the Witham Lodge." 
 
 15 It will be observed that the Creation and the Fall of Man from 
 primitive innocence have not been introduced into the system of Free- 
 masonry simply as matters of history, but to impress upon the mind 
 a deep and lasting sense of the felicity of our great progenitors before 
 they transgressed the humiliation which their sin produced, and the 
 consequent promise of a Saviour who should atone for their faults 
 bruise the serpent which had tempted them to forsake the path of ' 
 rectitude, and restore to mankind the possibility of eternal happiness 
 in another life. This is the Great Truth on which Freemasonry is 
 founded, and which places it foremost in rank amidst human institu- 
 tions. 
 
 16 How remote soever the connection may be, its existence has been 
 universally admitted. "It would be needless labour," says Laurie, 
 "to enter into any investigation, in order to prove that the Order of 
 the Knights Templars was a branch of Freemasonry. This fact 
 has been invariably acknowledged by Freemasons themselves ; and 
 none have been more zealous to establish it than the enemies of the 
 Order. The former have admitted the fact, not because it was credi- 
 
THE STAll IN THE EAST. 9 
 
 that it is very closely allied to religion. They date then 
 origin from the Crusades, and have Christianity for their 
 basis and support. The whole system is exclusivel}*- 
 Christian. Their banner was a RED CROSS, inscribed 
 "IN HOC SIGNO VIXCES." which was considered a safeguard 
 and protection against all assailing dangers; for the cross 
 was regarded as a sacred symbol, which alone could convey 
 safety in their holy career. The tests and paraphernalia 
 of these degrees bear the same exclusive reference to 
 Christianity. It^ is true they were grafted upon Masonry 
 at the above period, and consequently form no part of 
 primitive Lux: but still they bear on the point in ques- 
 tion; for every knight was necessarily, a Mason, and no 
 one was eligible for the dignity of the golden spur, but 
 he who had been prepared by a previous initiation into 
 the three degrees of Masonry. This is a strong collateral 
 proof of the ancient alliance between Masonry and reli- 
 gion; for these high-minded men, who had nothing in 
 view but the extension of Christianity, evinced their 
 reverence for Masonry, as a religious system, by making 
 it a sine qua -non with all who aspired to admission into 
 their honourable body. Amidst the enthusiastic spirit 
 and sacred feelings which animated these champions of 
 Christianity, 17 they would scarcely have shewn such a 
 distinguished predilection for any system founded on a 
 basis which excluded religion. 
 
 The admission, on the part of certain mistaken brethren, 
 who are surely unacquainted with the true nature of our 
 constitution, that the science we profess does not incul- 
 cate the practice of religious duties, has given rise to an 
 opinion amongst the uninitiated, very naturally resulting 
 from the concession of a point of such vast importance, 
 
 table to them, but be auo it was tru^; and the latter have supported 
 it. becar.so, 1 y th_> aid of a Ih.le sophistry, it might be employed to 
 disgrace their opponents. " 
 
 17 The elegant writer already quoted, says: "As they were ani- 
 mated by a sincere regard for the Catholic re. igion, and with a decided 
 abhor, ence tVr the infidel posses ; ors of Judea, it was never suspected 
 that t'.ey transacted an v other business at their secret meetings, but 
 that which concerned Hie regulation of their Order, the advancement 
 of religion, and the extirpation of their enemies." Nor do I believe 
 that other business was admitted. Individual turpitude might exist, 
 but I am persuaded the Order was pure, and free from the crimes 
 iyhich were afterwards imputed to it, 
 
 Q* 
 
10 THE STAR JX THE EAST. 
 
 that we are infidels, if not atheists, and consequently 
 friends to revolution and disorder. I grant that infideli- 
 ty and atheism are inseparably connected with anarchy 
 and demoralization ; but it can by no means be inferred 
 that we are atheists, except the proof be founded on 
 stronger data than the fact of our being Masons, joined 
 with the assumption that Masonry contains no religion. 
 It should be shewn by undeniable reasoning that we have 
 literally renounced our allegiance to God, that we incul- 
 cate doctrines which tend to the subversion of religion, 
 and that we are guilty of insubordination and contempt 
 of the laws which are ordained for the preservation of 
 peace and order in society. 18 
 
 But so far from encouraging insubordination, Masonry 
 is a perfect system of obedience to superior governors 
 lawfully constituted. And I am happy to be able to set 
 the plea entirely at rest by a quotation from our statutes: 
 "The rulers and governors, supreme and subordinate, of 
 the lodge, are to be obeyed in their respective stations 
 by all the brethren, according to the old charges and 
 regulations, with all humility, reverence, love, and alac- 
 rity." 19 Besides, though political discussions are pro- 
 hibited in the lodge, our laws unequivocally inculcate 
 loyalty as a primary masonic qualification. "A Mason 
 is a peaceable subject to the civil powers wherever he 
 resides, and is never to be concerned in plots and con- 
 
 18 There is a clause in the first section of the E.A.P. lecture which 
 has been introduced for the purpose of illustrating the subordination 
 necessary to secure the observance of strict discipline .in a society 
 where the members meet on the level. They are expected to observe 
 the unity of the spirit in the bond of peace. But how could this be 
 effected if every Brother were to pursue a course which appears right 
 in his own eyes ? Confusion and disorder would be the undoubted 
 fruits of such a practice. And this would lead to a speedy dissolu- 
 tion of the Order. But such is not, fortunately, the system of 
 equality which Masons practise and admire. The Mason attends his 
 Lodge, not to do his own will and pleasure, which would fail to be 
 profitable to him, and might produce results which would rather be 
 injurious. He has in view something of a higher character than the 
 mere gratification of curiosity or carnal desires. He aspires to the 
 improvement of his mind in the duties of religion and morality the 
 exercise of his intellectual faculties the government of his passions 
 rthe regulation of his discourse by a tongue of good report and, 
 in a word, to make due progress in the philosophy an$ science of 
 Freemasonry. 
 
 19 Ancient Charges, Sec. 4. 
 
THE STAR IN THE EAST. 11 
 
 spiracles against the peace and welfare of the nation ; 
 nor to behave himself undutifully to the inferior magis- 
 trates; for as Masonry has always been injured by war, 
 bloodshed, and confusion, so ancient kings and princes 
 have been much disposed to encourage the craftsmen, 
 because of iheir peaccabieness and loijfiUij ; whereby they 
 practically answered the cavils of their adversaries, and 
 promoted the honour of the fraternity, which ever flourish- 
 ed in times of peace." 20 
 
 What were the feelings of our best and wisest brethren 
 when this unfounded accusation was first publicly urged? 
 Each worthy Brother took up his pen in defence of an 
 Order he revered, eager to repel a charge involving our 
 reputation as individuals, and our dearest interests as a 
 public body. One says that "the society of Freemasons 
 model their ceremonies upon this foundation, that there 
 is but one God, who must be worshipped in spirit and in 
 truth." 21 Another says that " Freemasonry is an Order 
 whose institutions arise on the most solemn and sacred 
 principles of religion." "The knowledge of the God of 
 Nature forms the first estate of our profession ; the 
 worship of the Deity, under the Jewish law, is described 
 in the second step of Masonry ; and the Christian dispen- 
 sation is distinguished in the last and highest order." 22 
 
 Another respectable writer on Masonry is still more 
 explicit. He says, "The royal Order of Masonry, how- 
 ever secret from its most early foundation tp the present 
 moment, has nothing belonging to it, but what is so far 
 from giving birth or growth to the commission of any- 
 thing inconsistent with the strictest parts of our holy 
 religion, whether it respects our duty to God or man, 
 that every part of it, if duly followed, has a direct ten- 
 dency to enforce and to encourage the performance of 
 every one of its most holy precepts:" and, "The precepts 
 of ihe Gospel are universally the principles of Masonry." 2 
 But in the ensuing chapter I shall bring forward 
 abundant proofs, from the most celebrated writers on 
 Masonry, that this science has in all ages been considered 
 
 20 Ancient Charges, Sec. 2. 
 
 21 Laurie's Hist, of Masonry. 
 
 22 Hutchinson's Spirit of Masonry. 
 83 Tnwood's Sermons on Masonrv. 
 
12 THE STAR IN THE EAST. 
 
 to have religion for its basis and support. Those brethren 
 who contend that religion is excluded from Masonry, are 
 admitting for truth a disgraceful imputation, whidi was 
 founded on the mere gratuitous assertions of strangers to 
 our institution, and who consequently could not be com- 
 petent judges of the allegations boldly and inconside- 
 rately urged, and which they were altogether unable to 
 prove. 
 
 We need only enquire what a system of secrecy, 
 founded on the plan of Masonry, but excluding religion, 
 may effect, to be convinced that our science, as practised 
 under the auspices of the Grand Lodge of England, 
 cannot be that system. 24 Religion being the only re- 
 straint on those who set at defiance all human laws, if 
 that be also rejected, and an atheistical creed be substi- 
 tuted in its room if men can so far succeed in promot- 
 ing their own infatuation, as to absolve themselves from 
 all apprehensions of retributive justice in a future state, 
 they are prepared for the commission of any crime to 
 which they may be stimulated by the operation of their 
 own passions, or by the artful duplicity of designing men, 
 who have purposes to fulfil which require the expulsion 
 of religion from the heart before they are capable of en- 
 gaging in conspiracies preliminary to murder and spolia- 
 tion. The deep-laid plots of Professor Weishaupt, are a 
 striking illustration of the ends to which a secret society 
 may be made subservient, if divested of its connection 
 with religion. The system of which he was the inventor 
 held out to the world a promise of superior light and 
 knowledge; enlisted unsuspecting Christians under its 
 banners, by the plausible and delusive theories of eman- 
 cipating mankind from the shackles of slavish prejudice, 
 of diffusing human science, and fixing the mind firmly in 
 the pursuit of virtue; and like the serpent at the ear of 
 
 24 It is now nearly twenty years since the present work was written ; 
 and my convictions on this point have acquired additional strength by- 
 time, and a more extended and deliberate consideration of the evi- 
 dences on which our institution is founded. And if further proof were 
 necessary, it is furnished in the present flourishing state of the Order. 
 Our noble and learned brethren have extended to it their patronage 
 from a firm conviction of its power over the morals of the community 
 and its influence in the amelioration of the mind and manners. Vide 
 Hist, of Freemasonry from 1829 to 1841. 
 
THE STAR IN THE EAST. 13 
 
 Eve, led them on by imperceptible degrees, first to doubt, 
 then to cavil, and afterwards to reject; the succeeding 
 degrees of error making them still riper for guilt; and 
 when the demon found his victims prepared for the re- 
 ception of any doctrine by a renunciation of religion, the 
 latent scheme was fully developed ; that horrid scheme, 
 which by its mystic agency and pernicious ramifications 
 struck the whole continent of Europe with terror; which 
 promised unconditional deliverance from the united 
 tyranny of religion and civil government; and which 
 threatened the subversion of all existing moral and reli- 
 gious institutions ; to overturn empires, hurl princes from 
 their thrones, level all distinctions, and reduce mankind 
 to an equality on the broad and latitudinarian principle 
 of universal ignorance and impiety ; and crush the wretch ! 
 (meaning Jesus Christ) was the infernal watch-word to 
 every species of atrocity and crime ! I confess I shudder 
 while engaged in this discussion. I tremble at the simple 
 idea of the application which our adversaries in this 
 country may make of the admitted dogma, that Masonry 
 contains no religion. 
 
 We will, however, take a closer view of the doctrines 
 and practices of the illuminati, or Masonry without reli- 
 gion; for the system of Weishaupt, being a system of 
 secrecy, though not actually of Masonry, (for the Pro- 
 fessor had not even received initiation into a single degree 
 of our science when he established it,) 25 was capable of 
 being applied successfully to the very worst as well as 
 
 25 Laurie informs us, that "in 1775, the Order of the Illuminati 
 was formed by Dr. Adam Weishaupt, Professor of Canon Law in the 
 University of Ingolstadt. In this association, speculative opinions 
 were inculcated which were inconsistent with the principles of sound 
 religion, and social order ; but that Illuminism originated from Free- 
 masonry is a circumstance for which the shadow of a proof has not 
 yet been adduced. Dr. Robison, indeed, expressly affirms that Illu- 
 minism took its rise among the Freemasons, but was totally different 
 from Freemasonry : and by a deceitful anachronism, he represents 
 Weishaupt as an active member of the German Lodges, before he 
 acquaints his readers that he was the founder of the Illuminati, for 
 no other reason than to make them believe that Weishaupt was a 
 Freemason before he planned his new association. Now the case was 
 very different indeed. Barruel himself asserts, that it is a fact de- 
 monstrated beyond a doubt, that Weishaupt became a Mason in 1777 
 only, and that two years before this, when he established Illuminism, 
 he was totally unacquainted with the mysteries of Freemasonry." 
 
14 THE STAR IN THE EAST. 
 
 the best of purposes. Zimmerman says, " Whether this 
 sect be the same with that of the Freemasons, or the 
 Jesuits, both of which suppositions is improbable, is un- 
 certain; but in 1774 or 1775, a society was undoubtedly 
 established in Bavaria, of which a celebrated Professor at 
 Ingolstadt has been regarded as the founder. This socie- 
 ty, under pretext of consulting the happiness of the 
 people, and supposing that happiness to be incompatible 
 with every species of religious and civil establishment at 
 present existing, said with one voice, Let us destroy them 
 all, and raze their very foundations ! The secret Order of 
 the Illuminati included among its mysterious principles, 
 at present exposed to the world, the whole of the doc- 
 trine which the Jacobins of Paris have since put in 
 practice, and it has been proved by the most irrefragable 
 documents, that they maintained an intimate correspond- 
 ence together before the French Revolution. 23 The 
 destruction of the Christian religion, and the subversion 
 of every throne and of all governments, have been their 
 aim ever since the year 1776. It was not understood by 
 the new associates of this order, that the magic words, 
 (he liappiness of the people, were the surest means to recruit 
 
 23 A French author, in a work entitled, " The Veil withdrawn ; or 
 tho secret of the French Revolution explained by the help of Free- 
 masonry;" thus charges the Freemasons with an abandonment of 
 religion in their secret conclaves. " The horrible and sanguinary 
 oaths which are taken in the several degrees of Masonry ; the daggers, 
 cross bones, and death's heads, the imaginary combats with the mur- 
 derers of Hiram, and other horrid ceremonies they make use of, have 
 a natural tendency to steel the heart : and have, in fact, paved the 
 way for those revolting barbarities which have indeed been transacted 
 by the enthusiastic multitude, but not until they had been coolly 
 planned by their philosophic leaders." He then proceeds to detail 
 certain " rabbinical tales concerning the death and burial of Adoni- 
 ram; M and pretends to explain the meaning of what he calls "the 
 Master's watchword, Macbenac," together with a catechism used by 
 the masonic Knights of the Sun at their initiation ; all which he at- 
 tempts to shew, are calculated to undermine genuine Christianity, 
 ^nd to establish a Socinian and Dcistical system of religion, and a 
 code of morality very different from that of the gospel. See the 
 Gent's Mag., 1794. The Mason will at once see on what a sandy 
 foundation the above charges are founded. The assumptions are one 
 <md all groundless, and the conclusions therefore unsound. Some 
 credulous Brethren entertain an idea that both Oliver Cromwell and 
 Buonaparte attained their elevation through the medium of Free- 
 masonrv. 
 
THE STAR IX THE EAST. 15 
 
 their numbers with ease, and by which, in fact, the re- 
 cruits became so numerous and well disciplined. Young 
 men were chiefly pitched upon, who, not having yet 
 formed a strong attachment to any particular opinion, 
 were the more easily led away to embrace whatever was 
 offered to them, and men of literary talents whom it is 
 important to secure 27 when the propagation of any new 
 opinion is in agitation. When once a person was enlisted, 
 and fully penetrated with the enticing words, the happi- 
 ness of the people ; let , us labour to procure the happiness of 
 the people; he became impatient to know the obstacles 
 which were in the way of this purpose, and the means 
 to be made use of to remove them ; these were, there- 
 fore, offered to his view in succession.' 1 
 
 " The order has five degrees ; in the lower, the myste- 
 ries are not unveiled; they are only preparatory, on 
 which the minds of the noviciates are founded and pre- 
 pared ; then, by degrees, those who are found worthy 
 are initiated into the higher ranks." 29 The mechanical 
 part of the order bore some faint resemblance to that of 
 Masonry, but the principles and doctrines of our science 
 were never introduced, even subsequently to the admis- 
 sion of Weishaupt into a masonic Lodge ; nor could they, 
 for bearing a character so decidedly hostile to his views, 
 they would have destroyed the very foundation on which 
 
 27 Freemasonry interdicts her members from soliciting any one to 
 join her ranks ; and requires a solem declaration to that effect before 
 a candidate is allowed to be proposed for initiation. This is the 
 form : 
 
 To the Worshipful Master, Wardens, Officers, and Members of the 
 Lodge of No . 
 
 I, A. B., being free by birth, and of the full age of 21 years, do 
 declare that, unbiassed by the improper solicitations of friends, and 
 uninfluenced by mercenary or other unworthy motives, I freely and 
 voluntarily offer myself a candidate for the mysteries of Masonry ; 
 that I am prompted by a favourable opinion of the institution, and a 
 desire of knowledge ; and that I will cheerfully conform to all the 
 ancient usages and established customs of the order. 
 
 Witness my hand this day of . 
 
 28 Insubordination is generally defended under the cloak of public 
 benefit. But Freemasonry is not a system of insubordination ; and, 
 therefore, it seeks no other justification than its own intrinsic merits, 
 and needs no popular cry to recommend it to public estimation. 
 
 29 Vide Preston's Illustrations. 
 
16 THE STAR IN THE EAST. 
 
 the illuminating scheme was erected. The artful Profes- 
 sor adopted our secrecy to sanction his purposes, by 
 screening him from public observation and legislative 
 scrutiny. He used his utmost endeavours, by every 
 means within his reach not excepting, probably, his 
 masonic privileges to extend his doctrines throughout 
 the continental nations ; and, as is usual with all inno- 
 vators, he succeeded in making many proselytes. His 
 lodges were ultimately established all over Europe ; they 
 regularly communicated with each other ; and their 
 transactions were kept inviolably secret from the rest of 
 the world. Men of all ranks and stations became mem- 
 bers of these dark and mysterious assemblies j 30 but their 
 
 J0 It may be useful to remark here, that many persons have endea- 
 voured to substantiate their objections to the institution of Freema- 
 sonry, from the admitted dogma that its members meet on the level ; 
 whence they conclude that the system abolishes all human distinc- 
 tions, and promises to disorganize society, and reduce it to its primi- 
 tive elements. But it does no such thing. There is, in fact, no 
 other institution where the grades of rank are better defined and 
 preserved. The W. M. sits in the East. For what, purpose is he 
 placed there? Why, to rule and govern his Lodge. And he is 
 invested with power even to despotism, should he consider it safe to 
 use it. And the Wardens are his assistants not his equals. Each 
 has a particular duty assigned to him, and beyond that he has no 
 right to interfere. The next grade are the Deacons. And what is 
 their duty ? Not, surely, to rank in equality with the Master and 
 Wardens, but to perform the part of inferiors in office ; to carry 
 messages and commands. It is their province to attend on the Master, 
 and to assist the Wardens in the active duties of the Lodge ; such as 
 the reception of candidates into the different degrees of Masonry, and 
 the immediate practice of our rites. This is the business of the Dea- 
 cons ; and, by its punctual discharge, the office becomes a stepping- 
 stone to further preferment; for, as it is incumbent on a Brother to 
 serve the office of a Warden before he is eligible for the Chair of a 
 Lodge, so it would be well if the office of a Deacon were preparatory 
 to that of a Warden, The Treasurer, the Secretary, the Stewards, 
 the Inner Guard, and the Tyler, have all their respective duties to 
 perform, and rank to support , while the Brethren are bound to obey 
 the will and pleasure of the W. M. What is there in all this which 
 tends to the destruction of order in society ? Surely nothing. How, 
 then, are we said to meet on the level ? Because our occupations are 
 distinguished by the most perfect Brotherly love. When the Lodge 
 is open, the Brethren, as Masons, whatever be their diversity of exter- 
 nal rank, are equal ; and, in the process of working the Lodge, each 
 bears the burden assigned to him by the W. M. in pursuit of that 
 common object, the acquisition of knowledge. And when the Lodge is 
 closed, and the jewels put by, we part on the square ; each individual 
 resumes his rank in society, and honour is given to whom it is due. 
 
THE STAR I.N THE EAST. 17 
 
 most active emissaries were in the armies of every conti- 
 nental monarch ; they guided the councils, they filled up 
 the ranks, and were equally unknown and unsuspected.' 11 
 The facility with which they succeeded in subverting 
 the religious principles of their votaries, is a problem 
 which it may be difficult to solve; suffice it to say that, 
 whether the real intentions of Weishaupt were indeed 
 what are generally imputed to him, it is certain that the 
 seeds of impiety and insubordination which he scattered 
 throughout Europe, impelled by other powerful incen- 
 tives, lent their aid to the production of those rank weeds 
 of savage cruelty and revolutionary bigotry, which swept 
 a monarch from his throne, and produced a tw r enty years' 
 war, which deluged the continent with the best blood of 
 its inhabitants. 32 
 
 31 "It would exceed our intentions," says a popular writer on this 
 subject, "to give even an outline of the nature and constitution of 
 this extraordinary society ; of its secrets and mysteries ; of the deep 
 dissimulation, consummate hypocrisy, and shocking impiety of its 
 founder and his associates ; of their Jesuitical art in concealing their 
 real objects ; and their indescribable industry and astonishing exer- 
 tions in making converts ; of the absolute despotism, and complete 
 system of espionage, established throughout the order ; of its differ- 
 ent degrees of Novices, Minervals, Minor and Major Illuminees ; 
 Epopts, or Priests, Regents, Magi, and Mankings, of the Recruiters, 
 or Insinuators, with their various and subtle methods of insinuating 
 into all characters and companies ; of the blind obedience exacted of 
 the Novices, and the absolute power of life and death assumed by the 
 
 Order; of their dictionary, geography, kalendar, and cypher; of 
 
 the questions proposed to the candidates for degrees, arid the various 
 ceremonies of admission to each ; and of the pretended morality, 
 real blasphemy, and absolute atheism of the founder and his tried 
 friends." 
 
 32 On the occasion of presenting an address to the throne from the 
 Grand Lodge, the Prince Regent, then Grand Master, thought proper 
 to allude to those fearful events in the following appropriate language : 
 " When principles were first promulgated in France, which, to our 
 conception, tended to the overthrow of all peace and order in society, 
 we felt ourselves called upon to depart from a rule which had been 
 till then religiously observed in our association. As a veil of secrecy 
 conceals the transactions at our meetings, our fellow subjects have no 
 assurance that there may not be in our association a tendency injuri- 
 ous to their interests, other than the general tenor of our conduct, 
 and a notoriety that the door of Freemasonry is not closed against 
 any class, profession, or sect, provided the individual desiring admis- 
 sion be unstained in moral character. To remove, therefore, as far 
 as possible, any ground for suspicion, it has been, from time imme- 
 morial, a fundamental rule, most rigidly maintained, that no political 
 
18 THE STAR IN THE EAST. 
 
 Such are the ends to which a system of secrecy 
 unguarded by religion, may be made subservient. But, 
 under the sober garb and genial protection of a religious 
 and Christian faith, it is capable of producing much un- 
 qualified good. If it makes men more strict in the perform- 
 ance of their moral duties; if it conveys firmness under 
 affliction, and directs them to look beyond the bounds of 
 humanity for relief under the pressure of actual or 
 impending calamity ; if it ameliorates the mind, and 
 unites men together in a chain of universal benevolence; 
 if it instructs mankind to rule and govern their passions, 
 to avoid slander and dissimulation, to look upon the 
 Bible as a rule of faith, and to regulate their actions by 
 the precepts it contains ; if it does this, and much, much 
 more than this, it may surely be entitled to the praise of 
 conferring benefits on its professors, by enforcing the 
 duties of religion. And this is the business of Masonry. 33 
 Can it, then, be a system of Atheism V Can it lend a sanc- 
 tion to the perfidious schemes of revolutionary dema- 
 gogues? or the designs of those infatuated men, who 
 
 topic shall, on any pretence, be mentioned in the Lodge. . The sin- 
 gular juncture to which we have alluded, seemed to call for some 
 positive declaration, which might distinctly exhibit our opinions ; we 
 thence ventured to profess to your Majesty the loyalty with which 
 the Freemasons of England glowed towards your royal person, and 
 their unalterable attachment to the present happy form of government 
 in this country," &c. 
 
 33 The lectures of Masonry display a beautiful system of the purest 
 morality. What, indeed, can be more estimable than the spirit of 
 brotherly love which is here inculcated, equally with the sublime 
 lessons of one of our great parallels in his gospel and epistles? Can 
 anything have a more direct tendency to promote the glory of God, 
 peace on earth, and good will towards men ? This is the use and 
 end of Freemasonry. Let us consider a few of the moral duties 
 which it teaches. It instructs us, as Brethren, to dwell together in 
 unity. It teaches us to imitate the innocence, the wisdom of the 
 serpent, the peaccfulness of the dove ; and to let the hand, the tongue, 
 and the heart be muted, as they ought, to promote each other's wel- 
 fare, and to rejoice in each other's prosperity. It admonishes us to 
 be candid to a brother's faults; and never to condemn, until we are 
 thoroughly convinced of his unworthiness ; and, even then, to adopt 
 this golden rule : Always speak well of a Brother, if you speak of 
 him at all, and if, unfortunately, you cannot, with strict justice, give 
 him your applause be silent. This, while it affords him an oppor- 
 tunity to repent, and retrieve his reputation, will contribute to our 
 own peace of mind, and we shall thus avoid all that dissension and dis- 
 pute, which are never creditable, and often dangerous. 
 
THE STAR IN THE EAST. 19 
 
 would lead us back int} the darkest ages of ignorance 
 and infidelity? I answer, without hesitation, No. Ma- 
 sonry is a system of loyalty, which attaches us to the 
 king, our patron, and to the soil which gave us birth. 
 And, though political disquisitions are prohibited in our 
 assemblies, yet an inherent attachment to our native 
 land can never be thus suppressed. If Masonry were a 
 system that possessed the most indirect affinity to rebel- 
 lion, would it be patronized by the monarch V would it 
 be encouraged by his royal brothers, and the principal 
 nobility of this realm ? would it merit or receive the 
 sanction of a deliberate act of legislation ? The reign of 
 Solomon was a perfect era in Masonry; and why was it 
 so glorious ? Because of the indissoluble union which 
 our Order conveyed to his subjects, and their invincible 
 attachment to his person and government, as king and 
 Grand Master ; which causes his reign to be referred to 
 as the most stupendous specimen of peace and happiness 
 under a monarch, feared for his love of justice, beloved 
 for his munificence, and respected for his piety and 
 virtue. 
 
 Such is Masonry united with religion; and, in truth, 
 Masonry could not be practised without the aid of this 
 magnificent supporter. No company of men, not alto- 
 gether confirmed in the principles of Atheism, could so 
 far forget themselves, their duty, and the Supreme 
 Governor of the world, clad in majesty and splendour, 
 as to exclude religion wholly from their minds, particu- 
 larly the members of an institution professing superior 
 light and knowledge. The Creator cannot be overlooked 
 amidst every incentive to virtue ; nor can man so far 
 disregard the voice of nature within him, as to forget by 
 whom he was created, and to whom he is indebted for 
 every blessing he enjoys on this side the grave. Ma- 
 sonry has set forms of prayer adapted to every one of its 
 transactions. The Lodges are opened and closed with 
 prayer; the solemn initiations, passings, raisings, and 
 exaltations, are accompanied by the same devotional 
 exercise; and, if Masonry be not allied to religion, to 
 whom can these prayers be addressed, or what can be 
 their efficacy ? For prayer can only be . beneficial so far 
 as it includes a belief in the omnipresence of God, and 
 his ability as well as ir clination to confer blessings on 
 
20 THE STAR IN THE EAST. 
 
 his creatures, and to grant his omnipotent aid on all their 
 undertakings. Indeed, the very act of prayer is a full 
 acknowledgment of God's attributes of wisdom, power, 
 and goodness, and thus becomes an unequivocal act of 
 religion. But Masons habitually use prayer in their 
 Lodges; and therefore it clearly follows, that Masons 
 never assemble for any purpose but they perform acts of 
 religion. 
 
CHAPTER II 
 
 TESTIMONIES EXTRACTED FROM MASONIC WRITERS IN 
 SUPPORT OF THIS TRUTH. 
 
 THE observations in the preceding chapter may lend 
 their assistance towards opening an inquiry of the great- 
 est importance in a Christian country; no less than to 
 refute an hypothesis which would place a popular and 
 useful institution on a level with Anti-Christian clubs, 
 and revolutionary associations. In this stage of the 
 investigation it may be necessary to exonerate the authors 
 who have professedly treated on Freemasonry before me, 
 from lending any sanction to the destructive charge, that 
 religion is excluded from our assemblies. In doing this, 
 I shall collect a few reputable testimonies, and place 
 them in chronological order, with their dates prefixed, so 
 as to produce an uniform proof of the belief which has 
 prevailed in all ages, that the great pedestal of Masonry is 
 religion. 
 
 Before the invention of printing these testimonies are 
 not very numerous, as few manuscripts are in existence 
 which were produced antecedent to that period; partly 
 owing to " the losses sustained in the year 1720, when 
 the ignorant zeal of some rash brethren induced them to 
 burn their manuscripts, from a dislike, probably, of 
 having their constitutions printed." 1 Such as remain, 
 however, will serve to convince us that the early Masons 
 little anticipated the appearance of a day, when their 
 art would have to combat the charges of some of its own 
 members, avowedly urged to strip the science of its most 
 brilliant and imperishable ornament. 
 
 About the year of our Lord 590, "the Picts and 
 Scots," says the annalist, 2 "continued their depredations 
 with unrestrained vigour, till the arrival of some pious 
 teachers from Wales and Scotland; when many of -these 
 
 1 Noorth. Const., Part I., ch. 1. a Prest. Hlus., Bk. 4, Sec. 2. 
 
22 THE STAR IX THE EAST. 
 
 savages being reconciled to Christianity, Masonry got into 
 repute" 3 
 
 The ancient constitutions, charges, &c., were framed 
 about 'the year 926, from manuscripts in Greek, Latin, 
 French, and other languages, which were produced by 
 the brethren who met at York for the purpose of forming 
 a Grand Lodge in that city, pursuant to the summons 
 of Prince Edwin. From these charges I select the fol- 
 lowing, as bearing an unequivocal relation to the point 
 in question : 
 
 " A Mason is to study the moral law as contained in 
 the sacred code; to consider it as the unerring standard 
 of truth and justice ; and to regulate his life and actions 
 by 'ts divine precepts. He is strictly to observe his duty 
 to God, by never mentioning his name but with that 
 awe and reverence which is due from a creature to his 
 Creator ; to esteem him as the chief good, and to implore 
 his aid in all laudable undertakings." "A Mason is 
 obliged, by his tenure, to obey the moral law; and if he 
 rightly understands the art, he will neither be a stupid 
 atheist nor an irreligious libertine. But though in ancient 
 times Maso7is were charged in every country to be of the reli- 
 gion of that country or nation, whatever it w r as, yet it is 
 now thought more expedient only to oblige them to that 
 religion in which all men agree, leaving their particular 
 opinions to themselves." 
 
 \Ve now come to a manuscript in the Bodleian library, 
 written about A.D. 1536, which is a copy of one still 
 older, wrote by King Henry VI., about 1440. This MS. 
 asserts that "Mac,onnes techedde mankynde relygyon- 
 ne." 4 The excellent Preston, in his comment on this 
 
 3 There is a MS. in the British Museum, Harl. Col., Vol. 1942, 
 professing to explain the ancient History and principles of Freema- 
 sonry, the original of 'which is dated in the 10th century, and was 
 written in Saxon, during the reign of Athelstan. It commences as 
 follows : "The Almighty Father of heaven, with the Wisdom of the 
 glorious Son, through the goodness of the Holy Ghost, three persons 
 in one Godhead, be with our beginning, and give us grace so to 
 govern our lives, that we may come to his bliss that never shall have 
 end, Amen. Good Brethren and Fellows, our purpose is to tell you 
 how, and in what manner, this Craft of Masonry was first begun," &c. 
 A copy of this curious document may be found in the Freemasons' 
 Quarterly Review, Vol. Hi., p. 288, with ingenious Notes by Bro. H. 
 Phillips, P. M. of the Moira Lodge, No. 109. 
 
 4 Answer G. 
 
THE STAR IX THE EAST. 23 
 
 passage says: "It appears to have surprised the learned 
 annotator (Mr. Locke) that religion should be ranked 
 among the arts taught by the fraternity ; but it may be 
 observed that religion is the only tie which can bind 
 men; and that WHERE THERE is NO RELIGION THERE 
 
 CAN BE NO MASONRY." 
 
 In the short reign of King James II., A.D. 1686, a 
 MS. was written, which is now preserved in the Lodge 
 of Antiquity. It contains the following passages : 
 
 " Every man that is a Mason take good heed to these 
 charges, we pray ; that if a man find himself guilty of 
 any of these charges, that he may amend himself; or 
 principally for dread of God," &c., &c. " The FIRST 
 charge is, that ye shall be true men to God and to the holy 
 church, and to use no error or heresy by your understand- 
 ing and by wise men's teaching." And after enumerating 
 more than twenty charges, it concludes thus: "These 
 be all the charges and covenants that ought to be read 
 at the instalment of a master, or making of a Freemason 
 or Freemasons. The Almighty God of Jacob, who ever 
 have you and me in his keeping, bless us now and ever. 
 Amen." 
 
 An ancient masonic manuscript, written about the end 
 of the 15th century, and published in the Gentleman's 
 Magazine for June, 1815, commences in the following 
 manner: "The might of the Father of Kings, with the 
 wisdom of his glorious grace, through the grace of the 
 goodness of the Holy Ghost, there bene three persons in 
 one Godheade, be with us at our beginning and give us 
 grace so to governe us here in this mortall life liveing, 
 that we may come to his kingdome that never shall have 
 endirige." 5 
 
 5 A great similarity will be observed between the above passage, 
 and the Note on p. 22 ; but it is a different MS. ; and it is probable 
 that the ancient written documents of Speculative Masonry might 
 usually commence with a profession of faith. We find another 
 Masonic MS. beginning thus : " God alone is gracious and powerful ! 
 Thanks be to our gracious God, Father of heaven and of earth, and 
 of all things that in them is, that he has vouchsafed to give power 
 unto men." An ancient poem on the Constitutions of Freemasonry, 
 just published by James Orchard Halli\vell, Esq., F.R.S., is full of 
 similar ftllurfions. It is taken from a duodecimo MS. on vellum, 
 written not later than the 14th century, and preserved in the 
 
24 THE STAR IN THE EAST. 
 
 We now come to modern times, when testimonies are 
 much more numerous, though perhaps not of greater 
 weight and consequence than the preceding, which shew 
 so clearly the opinion of our ancient brethren many cen- 
 turies ago, on this important subject. 
 
 The Rev. JAMES HART, in a sermon preached at Dur- 
 ham, in the year 1772, says, " Masonry is founded on that 
 sure rock, against which let the waves and billows of 
 temporal persecution never so strongly dash, it will stand 
 erect and secure, because that rock is Christ" 
 
 BROTHER WILLIAM HUTCHINSON. 
 
 Edition 1775. 
 
 "In forming this society, which is at once religious 
 and civil, great regard has been given to the first know- 
 ledge 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 by 
 religion all civil ties and obligations were compacted, 
 and that thence proceeded all the bonds which could 
 unite mankind in social intercourse ; thence it was that 
 
 Old Koyal Library (Bibl. Reg. 17 A. I. fo. 32). I subjoin a speci- 
 men : 
 
 At thys semble were poyntes y-ordeynt mo, 
 
 Of grete lordys and maystrys also, 
 
 That whose wol conne thys craft and com to astate, 
 
 He most love wel God, and Holy Churche algate. 
 
 And again ; 
 
 Pray to God to sende the hytte ; 
 For Crist hymself, he techet ous. 
 That holy churche ys Goddes hous, 
 That ys y-mad for nothynge ellus 
 But for to pray yn, as the bok tellus, 
 Ther the pepul schal gedur ynne, 
 To pray and wepe for here symie. 
 
 And when the Gospel me rede schal, 
 
 Fayre thou stonde up fro the wal, 
 
 And blesse the fayre, zef that thou conne, 
 
 When Gloria Tibi is begonne, 
 
 And when the Gospel ys y-donn, 
 
 Again thou mygth knele adown. &c. 
 
THE STAR IX THE EAST. 25 
 
 they laid the corner-stone of the edifice on the bosom* 
 of religion. It is not to be presumed that we are a set 
 of men professing religious principles contrary to the 
 revelations and doctrines of the Son of God, reverencing 
 a deity by the denomination of the God of nature, and 
 denying that mediation which is graciously offered to all 
 true believers. The members of our society at this day, in 
 the third stage of Masonry, confess themselves to be CHRISTI- 
 ANS ; the veil of the temple is rent, the builder is smitten, 
 and we are raised from the tomb of transgression. The 
 Master Mason represents a man under the Christian doctrine, 
 saced from the grave of iniquity, and raised to the faith of 
 salvation ." 
 
 Tiie Rev. JOHN HODGETTS, who preached a sermon at 
 the consecration of the Harmonic Lodge in Dudley, 
 Worcestershire, 1784, after expatiating on the general 
 truths of Masonry, adds, "But this is not all; the Sacred 
 Writings confirm what I assert ; the sublime part of our 
 mystery being there to be found ; nor can any Christian 
 brother (let me speak it distinctly) be a good Mason, 
 that does not make the word of God his first and princi- 
 pal study." 
 
 BROTHER THE REV. JAMES WRIGHT, 
 Maybole, Scotland, 1786. 
 
 " Piety towards God, the glorious Master Builder of the 
 universe ; and love to mankind; are the two grand immov- 
 able pillars which support the fabric of Masonry." 
 
 BROTHER THOMAS JIEANS, M. D. 
 Southampton, 1792. 
 
 "The doctrine of Freemasonry embraces all the natu- 
 ral, moral, and political obligations of society. It 
 directs us to fulfil our duty to God, our king, our 
 neighbours, arid ourselves ; it inculcates reverence, resig- 
 nation, and gratitude to Him who made and preserves us," 
 &c. 
 
 BROTHER JAMES MACCONOCHIE, 
 
 Liverpool. 
 
 " We venerate and adore the Great First Cause of All, 
 and we endeavour to exalt our views and conceptions of 
 
 7 
 
26 THE STAR IN THE EAST. 
 
 the invisible Architect, from the contemplation of his 
 glorious works ; 
 
 To look through nature up to nature's God/ " 
 
 BROTHER THE REV. JAMES WATSON, 
 
 Lancaster, 1794. 
 
 "Masonry has the Omnipotent Architect of the Uni- 
 verse for the object of its adoration and imitation; his 
 great and wonderful works for its pattern and prototype : 
 and the wisest and best of men of all ages, nations, and 
 languages, for its patrons and professors. But though 
 Masonry primarily inculcates morals and the religion of 
 nature, it has caught an additional spark fiom the light 
 of revelation and the SUN OF RIGHTEOUSNESS. And 
 though Masonry continues to burn with subordinate lus- 
 tre, it lights the human traveller on the same road ; it 
 breathes a concordant spirit of universal benevolence 
 and brotherly love ; adds one thread more to the silken 
 cord of evangelical charity which binds man to man, and 
 crowns the cardinal virtues with CHRISTIAN graces." 
 " The three degrees of Masonry seem to have an obvious 
 and apt coincidence with the three progressive stages of 
 mankind, from the creation to the end of time. The 
 first is emblematical of man's state of nature, from his 
 first disobedience to the time of God's covenant with 
 Abraham, and the establishment of the Jewish economy. 
 The second, from that period, to the aera of the last, full, 
 and perfoct revelation from heaven to mankind, made by 
 our GRFAT REDEEMER. The third, comprehending the 
 glorious interval of the Christian dispensation down to 
 the consummation of all things." 
 
 BROTHER WILLIAM PRESTON, 1796. 
 
 " Speculative Masonry is so far interwoven with re- 
 ligion, as to lay us under the strongest obligations to pay 
 that rational homage to the Deity, which at once consti- 
 tutes our duty and happiness. It leads the contemplative 
 to view with reverence and admiration the glorious 
 works of creation, and inspires them with the most 
 exalted ideas of the perfections of the divine Creator. 
 At opening the Lodge, a reverential awe for the Deity is 
 inculcated, and the eye fixed on that object from whose 
 
THE STAR IN THE EAST. 27 
 
 radiant beams LIGHT only can be derived. Hence, in this 
 ceremony we are taught to adore the God of Heaven, 
 and to supplicate his protection on our well meant 
 endeavours. In the diligent pursuit of knowledge great 
 discoveries are made, and the intellectual faculties are 
 employed in promoting the glory of God, and the good 
 of man. SUCH is THE TENDENCY OF EVERY ILLUSTRATION 
 IN MASONRY. Reverence for the Deity, and gratitude 
 for the blessings of heaven, are inculcated in every 
 degree." 
 
 BROTHER STEPHEN JONES, 1796. 
 
 "The solemnity of our rites, which, embracing the 
 whole system of morality, cannot fail to include the first 
 principles of religion, from which morality is best de- 
 rived, necessarily calls our attention to the great Architect 
 of the universe, the Creator of us all. The masonic 
 system exhibits a stupendous and beautiful fabric found- 
 ed on universal piety. To rule and direct our passions ; 
 to have faith and hope in God, and charity towards man, 
 I consider as the objects of what is termed Speculative 
 Masonry." 
 
 BROTHER THE REV. JETHRO INWOOD, 
 Deptford, 1799. 
 
 "Masonry is truly the sister of religion ; for she boasts 
 her efficacy in all its native influence; and is continually 
 the assistant promoter of like principles and of like actions. 
 The central point of all her innumerable lines, squares, 
 and circles, is the love of God. And upon this central 
 point she builds her faith; from it she derives her hope of 
 glory here and hereafter ; and by it she squares her con- 
 duct in strict justice and universal charity. The central 
 point of all true Christianity and of all true Masonry is, 
 the love of God." " Masonry is dedicated only to the Gos- 
 pel. It has nothing in its Institution but what both the 
 law of Moses and of Christ will fully allow and univer- 
 sally sanction. To be masonic is to be truly religious in 
 both its parts ; first seeking and cherishing in our hearts 
 the true fear of God, and then from this principle bring- 
 ing forth all the amiable fruits of righteousness, which 
 are the praise and glory of God*' 1 
 
28 THE STAR IX THE EAST. 
 
 BROTHER ALEXANDER LAURIE, 1804. 
 
 "In all ages it has been the object of Freemasonry, 
 not only to inform the minds of its members, by instruct- 
 ing them in the sciences and useful arts, but to better 
 their hearts by enforcing the precepts of religion and 
 morality. In the course of the ceremonies of initiation, 
 brotherly love, loyalty, and other virtues are inculcated 
 in hieroglyphic symbols, and the candidate is often 
 reminded that there is an eye above which observeth the 
 workings of his heart, and is ever fixed upon the thoughts 
 and actions of men." 
 
 The author of an anonymous pamphlet, printed in the 
 year 1804, entitled MASONIC UNION, says, "Masonry 
 annihilates all parties, conciliates all private opinions, 
 and renders those, who, by their Almighty Father, were 
 made of one blood, to be also of one heart and one 
 mind, brethren bound, firmly bound together by that 
 indissoluble tie, the love of their God, and the love of 
 their kind." 
 
 EARL OF MOIRA, 1813. 
 
 "You ought to feel the incalculable benefit which the 
 serious objects of Masonry must derive from this public 
 display of the sentiment of royalty towards the Brother- 
 hood ; this avowal from so many of those immediately 
 connected with the throne, that they make common 
 cause with your welfare and your affections. Let us 
 carry this thought further. Let us exult in the advantage 
 which may ensue to every class in Britain, from the cir- 
 cumstance, that these elevated individuals could not have 
 been present here, had they not previously received all 
 those solemn inculcations, by which Masonry endeavours 
 to dispose the heart of each of the initiated to promote 
 the comfort of his fellow .... They share with us in the 
 glowing confidence that the beneficence of a superintend- 
 ing Father perpetually shields us. They participate 
 with us in that sure hope of the future, which makes our 
 present existence appear but a speck in the immensity of 
 our immortal heritage. They are assimilated to us in all 
 the generous affections of that Charity which tells us, 
 that kindness to all must be the oblation most acceptable 
 to Him who, in creating all, could have no motive but 
 their happiness." 
 
THE STAR IX THE EAST. 29 
 
 H. R. H. THE DUKE OF SUSSEX, 1813. 
 
 u Masonry is one of the most sublime and perfect 
 institutions that ever was formed for the advancement of 
 happiness and general good to mankind ; creating in all 
 its varieties, universal benevolence and Brotherly Love. 
 It holds out allurements so captivating, as to inspire the 
 brotherhood with emulation to deeds of glory, such as 
 must command, throughout the world, veneration and 
 applause ; and such as must entitle those who perform 
 them to dignity and respect. It teaches us those useful, 
 wise, and instructive doctrines, upon which alone true 
 happiness is founded ; and at the same time affords those 
 easy paths, by which we attain the rewards of virtue; it 
 teaches us the duties which we owe to our neighbour, 
 never to injure him in any one situation, but to conduct 
 ourselves with justice and impartiality; it bids us not to 
 divulge the mystery to the public ; ^and it orders us to be 
 true to our trust, to be above all meanness and dissimu- 
 lation ; and, in all our avocations, to perform religiously 
 that which we ought to do." 
 
 ENCYCLOPEDIA BRITANNICA, 1814. 
 
 "The structure of the Lodge is a pattern of the 
 universe ; and the first entry of a Mason represents the 
 first worship of the true God." " The sun and moon are 
 emblems of God's power, eternity, omnipresence, and 
 benevolence. The ethereal mansions of the blessed, for 
 possession of which all men hope, are typified by seven 
 stars." 
 
 The mass of evidence here collected, which needs no 
 comment, will be abundantly sufficient to establish the 
 fact, that our best and wisest brethren have been uni- 
 formly of opinion, that the true design and end of 
 Masonry is religion. It is, indeed, in vain to look for 
 excellence in any system which is not founded on this 
 basis: because all our hopes and all our fears are enfold- 
 ed in the belief of a God, and a future state of rewards, 
 to be attained by faith and obedience to his commands, 
 and of punishments to be inflicted for a wilful and 
 habitual violation of his laws. 
 
 But the design of this little work embraces a still 
 wider and more comprehensive field of enquiry. I must 
 
30 THE STAR IN THE EAST. 
 
 show that the system of Freemasonry is more congenial 
 with the spirit of Christianity than with any other 
 religion ever practised amongst mankind. And this will 
 be satisfactorily proved by an attentive consideration of 
 the lectures of Masonry, and the mechanism of initia- 
 tion. 
 
CHAPTER III. 
 
 CHRISTIANITY WAS THE TKUE RELIGION FROM THE FALL 
 OF MAN TO THE ESTABLISHMENT OF THE JEWISH 
 DISPENSATION. 
 
 Even the temporary system revealed to Moses was, in every material 
 point, typical of the perfected Church of Jesus Christ; and there- 
 fore Speculative Masonry, being early united with Faith in Christ, 
 ha.=i in ail ages retained the benefits which it derived from this dig- 
 nified alliance. 
 
 ALL religions profess essentially the same system of 
 morality ; but every false scheme of divine worship was 
 but a perverted imitation of the true one which preceded 
 it; therefore all the commendable parts of every religion 
 under the sun are but emanations from the original wor- 
 ship of God. Now the first form of divine worship 
 established on the earth after the unhappy fall of man, 
 was the system of Christianity; and consequently the 
 morality of every religion, how imperfect soever, is a 
 remnant of Christian morality. 
 
 If, in this discussion, the Holy Scriptures may be ap- 
 pealed to as of undoubted authority, Jesus Christ was 
 the Creator of the world. They tell us that Christ "in 
 the beginning laid the foundations of the world, and the 
 heavens were the works of his hands." 1 And again, "By 
 Him (Christ) were all things created that are in heaven, 
 and that are in earth." 2 "All things were made by 
 him, and without him was not any thing made that was 
 made." 3 These passages, enforced by innumerable others, 
 are sufficient to prove that Jesus Christ was the Creator 
 of the world. It will now be shown that he gave His 
 religion to the newly-formed man. 
 
 The conditions being violated by which the tenure of 
 life and happiness was held, the parents of mankind were 
 expelled from Paradise; and the threatened pains and 
 penalties were inflicted by a hand, which, while it 
 
 1 Heb. i., 10, from Psalm cii., 25. 
 
 2 Col. i., 10. 3 John L, 3. 
 
32 THE STAR IX THE EAST. 
 
 brandished the sword of inexorable justice, held out, 
 at the same time, the golden sceptre of mercy to its 
 fallen creatures. From the recollection of man's original 
 felicity, and to guard the unhappy race against the 
 consequences of Adam's delinquency, the first Masons 
 adopted two significant tokens, which bear a striking 
 reference to the penitence of our progenitors, and to the 
 reverence and awe with which they beheld the radiant 
 glory of God when summoned into his presence to hear 
 pronounced the fatal sentence of expulsion, misery, and 
 death. Thus banished from the presence of God, into a 
 world accursed for their sin, and depending alone on their 
 own exertions for support, they were reduced to the hard 
 necessity of using manual labour to procure the neces- 
 saries of life, and to avert the evil of perishing for want 
 of food ; for the earth was now deprived of all its spon- 
 taneous productions which contained the aliment essential 
 to the support of human life. This was a calamity almost 
 insupportable to the miserable exiles, whom habit had 
 rendered unfit for such laborious employment, increased, 
 as it was, by piercing reflections on the heinous nature 
 of sin, which had desolated a perfect creation ; and the 
 appalling prospect of death, the agonies of which struck 
 them with horror, even in the beasts which were slain 
 for sacrifice. These considerations bowed them down as 
 penitents before the throne of God, and introduced an 
 habitual system of piety, which cheered their labours, 
 and removed the apprehension which the sentence of 
 death had created in their minds. From the fatigue 
 consequent on their daily toil, and the remembrance of 
 the supplicating posture in which they implored forgive- 
 ness, have arisen two other tokens, commemorative of 
 these particulars. Commiserating their unhappy situa- 
 tion, God gave the repentant transgressors that soothing 
 promise of redemption which removed the fears of death 
 eternal; and they hailed with joy the means that should 
 exalt them to everlasting life. And hence originated the 
 fifth and last token, expressive of faith in the promised 
 Kedeemer, and hope of sharing the blessings he would 
 convey to mankind. 4 
 
 4 It will be necessary to point out to the exalted Brother the 
 reference which this disquisition bears to the highest Degree of 
 
THE STAR IX THE EAST. 33 
 
 Here, then, we have the most intimate union between 
 Masonry and Christianity from the very fall of man; and 
 I am not conscious of the occurrence of any event which 
 had a tendency to separate them down to the present 
 time. Enoch, a very assiduous Mason, could not be 
 willing to make this innovation, because he was also, in 
 principle, a Christian, 5 and did not confine his Christianity 
 to the mere indulgence of private speculative opinions 
 on its mysteries; but in his charges and disquisitions of 
 every kind, he actively enforced its doctrines by that 
 most awful of all incentives, the denunciations of heaven 
 against impenitent sinners. 6 His faith in the promise of 
 a mediator was so pleasing to God, that he admitted him 
 to the possession of glory without undergoing the agonies 
 of temporal death. 
 
 , Noah was the next practical Mason we read of in 
 Scripture, or who is noticed in our lectures. He did not 
 change the principles of Masonry, but rather improved 
 them by adding another degree which bears a direct 
 relation to the Christian faith; for the covenant was 
 renewed with him for ever; and the precepts which he 
 inculcated were the very same which the Apostles of 
 Jesus Christ enjoined on the converts to Christianity 
 when applied to for a decision respecting ceremonial 
 observances. 7 From this circumstance, the professors of 
 our science were distinguished by the significant appel- 
 lation of Noachidae. 
 
 I do not follow the posterity of Ham and Japhet in 
 their migrations into distant parts of the world, though 
 they carried with them the knowledge of Masonry w r hich 
 they had acquired from their father, Noah, for this obvious 
 
 Freemasomy. Brethren who have been contented with Craft 
 Masonry may deem it irrelevant; but in reality it constitutes the 
 essence and perfection of the system. An eminent and reverend 
 Brother, whose name stands very high in Irish Masonry, writes to 
 me thus, in the course of a lengthened correspondence on the sub- 
 ject: '! fully agree with you as to the direct allusion in all the 
 degrees of Freemasonry to the Eeligion of Christ. The light on this 
 subject becomes clearer in each succeeding Degree ; and is, I think, 
 brought to a full effulgence in the exquisite mysteries of the ." 
 
 6 "By faith, in Christ, Enoch was translated that he should not see 
 death; and was not found, because God had translated him: for 
 before his translation he had this testimony, that he pleased God," 
 (fleb. xi., 5.) 
 
 6 Jude 5, 14, 15. 7 Acts xv., 29, 
 
34 THE STAR IN THE EAST. 
 
 reason, because they renounced the practice of the true 
 religion, and applied our science to purposes unconnected 
 with its original designs, 8 and productive of idolatry and 
 atheism. Their conduct therefore can have nothing to 
 do with this discussion, but as it affords a strong negative 
 proof that Masonry was not disengaged from the sanctions 
 of religion by the race who practised it in primitive 
 purity; and to show the ruinous effects which must 
 necessarily ensue, when temporal schemes are made to 
 supersede the awful concerns of eternity. 
 
 We may now safely pass on to the time of Abraham, 
 under whom the union between Masonry and Christianity 
 was rather cemented than broken. He held more than 
 one personal communication with Jesus Christ ; and was 
 accepted by faith in the future appearance of that divine 
 personage, rendered perfect by obedience to His com- 
 mands. To Abraham it was therefore covenanted that 
 the promised seed should arise from his posterity, who 
 should convey eternal blessings to the world ; and this 
 seed, says St. Paul, was Jesus Christ. 9 Through faith 
 in these repeated promises it was, that all mankind were 
 saved during the patriarchal ages, because there never 
 existed any other medium of salvation, but only the name 
 of Jesus Christ ; " for the passion and resurrection of 
 Christ, through which alone salvation could be had, with 
 the glory that should follow, were articles of the prophets 
 as well as the apostles' creed." 10 
 
 The sovereignty given to the tribe of Judah by Jacob, 
 was pronounced by that patriarch to be only a temporary 
 dominion, which was to expire when the universal ex- 
 pectation of 'all nations should appear to resume his regal 
 authority over mankind. And even the Mosaic dispensa- 
 tion, ushered in with all the solemnity which an omni- 
 
 8 Bishop Warburton says, (Div. Leg., Bk. 2, s. 4.) that, " the mys- 
 teries were instituted pure ; and proposed the noblest end, by the 
 worthiest means." Hence Isocrates affirmed that the spurious Free- 
 masonry was of the utmost importance to the welfare of man. And 
 Plutarch, who understood the system perfectly, adds, that it was " an 
 ancient opinion, indelibly established in the spurious Freemasonry, 
 that the universe was created and upheld by a superior and supremo 
 Being." 
 
 9 Gal. iii., 16. 
 
 10 Dr. Elljs's inquiry, Whence cometh knowledge and understanding 
 to man ] 
 
THE STAR IN THE EAST. 36 
 
 potent Being thought proper to bestow upon it, 11 was 
 but intended to separate the Jews from the rest of the 
 world, who were immersed in idolatry, by such a series 
 of distinctive observances as made it impossible, even for 
 their own tribes to be confounded with each other; that 
 the expected Saviour might proceed from a stock uncon- 
 taminated with the pollutions of false worship. 
 
 This dispensation was, in every particular, typical of 
 the perfected church of Christ ; and was given to intro- 
 duce and restore a permanent religion, which was com- 
 pleted by the sacrifice of its founder ; who opened the 
 door of mercy on all mankind, by a full revelation of a 
 future state, and an unequivocal disclosure of the means 
 of salvation. 
 
 To prevent the Israelites from returning to the idola- 
 tries they had left behind them in Egypt, whose splendid 
 and imposing ceremonies were calculated to captivate 
 the human heart, and lead it astray from the true wor- 
 ship of God, to follow the innovations of men ; Moses 
 erected a superb tabernacle in the wilderness ; for the 
 Israelites are upbraided with carrying in their wander- 
 ings, the portable tabernacle of Moloch, and the image 
 and star of Remphan. 12 To obviate these evils, the 
 
 11 Almost all the circumstances attending the promulgation of the 
 Jewish dispensation have been introduced into Freemasonry; and 
 the particular observances incorporated with its ceremonial. The 
 divine appearance at the burning bush, the shoes, the rod, the serpent, 
 and the Sacred Name- are equally embodied in the system. The 
 plagues of Egypt, with the signs which attended the deliverance of 
 the Israelites from captivity, the pillar of a cloud and of fire, the 
 mighty winds, the division of the Red Sea, the salvation of God's 
 people, and the destruction of Pharaoh and his host, the wanderings 
 in the wilderness, the delivery of the law, the building of the taber- 
 nacle, and the establishment of the hierarchy, the order observed in 
 the frequent migrations, led by the banners of each tribe, and other 
 important events, all form parts of the complicated system of Free- 
 masonry, and shew its connection with the offices of religion at that 
 remote period. 
 
 12 This circumstance is recorded in the lectures. We are there 
 informed that the prophet Amos thus upbraids the Israelites with 
 their superstitious backslidings : ** You have carried about," says he, 
 " during your sojournings in the wilderness, the tabernacle of Moloch, 
 and the Star of Remphan." This custom was derived from the 
 Egyptians, and consequently had been used long before the taber- 
 nacle of Moses was erected. It was, therefore, for the purpose of 
 preventing the Israelites from persisting in this idolatrous practice, 
 
36 THE STAR IN THE EAST. 
 
 tabernacle of the true God was set up ; constructed so 
 ingeniously as to serve the purposes of a temple for 
 divine worship, and to be expeditiously removable with 
 every change of situation which they were directed to 
 make. This tabernacle was furnished with an ark, an 
 oracle, an altar, &c., and numerous services were ap- 
 pointed to be performed by the priests on the authority 
 of God himself; which, while they answered every pur- 
 pose of present devotion, had a reference to a future 
 dispensation, which was to continue to the end of the 
 world. With this people, then, the original connection 
 between Masonry and religion could sustain no deteriora- 
 tion ; but an union so genial and beneficial would be more 
 strongly cemented, and even assiduously cultivated by all 
 its professors who steadfastly adhered to the true worship, 
 and with it to primitive Masonry. 
 
 But the Jewish religion was only a temporary dispen- 
 sation, instituted to prevent the true system of divine 
 worship from being lost; and the essential points of 
 that system were preserved continually alive in men's 
 minds by a series of types and references which could 
 not be misunderstood. 
 
 And first, ihe oblations which were made by the 
 people towards the erection of this celebrated edifice 
 were so many types of the several graces of Christianity 
 The gold of Faith, the silver of Hope; the precious 
 stones of Charity; the blue colour of the silks, &c.. 
 denoted the lifting up our hearts to heaven ; a privilege 
 conveyed to mankind by the meritorious atonement of 
 Jesus Christ; the purple j our warfare and tribulation for 
 the sake of religion ; and the crimson, or, as the original 
 words ( tolaghath shani ) signify, the double scarlet, the 
 joint love of God and man. 
 
 The tabernacle itself was a distinct type of the church 
 of Christ, the Son of God ; for as the former was his 
 ceremonial, so the latter was his spiritual residence. It 
 was built due East and West, and so are all Christian 
 churches, to denote the rise and propagation of the 
 
 that they were permitted to make a tabernacle for the worship of the 
 true and living God, and to carry it about in honour of Him, This 
 tabernacle was furnished with an ark, an oracle, an altar, &c., like 
 those of other nations. 
 
THE STAR IX THE EAST. 37 
 
 gospel, which was first preached in the east, and after- 
 wards spread over the whole population of the western 
 world, where it now flourishes more abundantly than in 
 any other part of the globe. It was also intended to 
 show further, the vast extent of the perfected church, 
 which should reach in length from east to west; in 
 breadth from North to South ; and in compass, should 
 ultimately include the whole habitable globe, and extend 
 from earth to heaven. The tabernacle was built rather 
 for the preservation of unity of worship, than as a place 
 of itself intrinsically holy, because God is equally pre- 
 sent in all places ; and this is also the peculiar design of 
 Christian churches, for every individual member of 
 Christ is a temple in which the Holy Spirit of God 
 resides. 
 
 The wisest and best of men amongst the Israelites, 
 united in the most perfect bond of harmony and peace 
 to construct the tabernacle in the wilderness, as Solo- 
 mon's temple was afterwards built, without the use 
 of axe, hammer, or metal tool ; so the spiritual build- 
 ing of Christ's Church should be made perfect, with- 
 out discord or contentious disputations, for God is not 
 the author of confusion, but peace. 
 
 The three divisions of the tabernacle, viz., the outer 
 court, which was open to the people; the sanctuary, 
 into which the priests were admitted ; and the holy of 
 holies, to which none had access but the high priest 
 alone, were typicial of the constitution of the Christian 
 church. The whole congregation of the people are 
 denoted by the first ; the bishops, priests, and deacons, 
 who perform the sacred offices of Christianity, by the 
 second ; and Jesus Christ himself, our eternal high 
 priest, by the third. 
 
 At the dedication of the tabernacle, the glory of the 
 Lord, in the form of a palpable cloud, filled it within 
 and without, and at length remained stationary over the 
 sanctum sanctorum. This was figurative of Christ's uni 
 versal presence in his church : and the continual protec- 
 tion which he has promised to all his faithful worship- 
 pers. A cloud was frequently used as peculiarly indica- 
 tive of the Divine presence. The token of Noah's 
 covenant was a bow set in a cloud. God brought his 
 
38 THE STAR IN THE EAST. 
 
 .people out of Egypt by a pillar of a cloud. Moses com- 
 muned with the Lord on Mount Sinai in a cloud. The 
 dedication of the tabernacle and of the temple were 
 sanctified by God in a cloud. Jesus Christ was trans- 
 figured in a cloud ; ascended up to heaven in a cloud ; 
 and shall come in a cloud to judgment. 
 
 The sanctum sanctorum was a type of heaven, whither 
 Christ has gone as our high priest to intercede before 
 the throne of God in behalf of his people. It was 
 the immediate residence of the Deity, who dwelt be- 
 tween the cherubim of the mercy seat in the form of a 
 bright cloud. 
 
 The typical meaning of the ark and its appendages is 
 this : the ark itself, made of imperishable materials, was 
 a figure of Christ's body. It was composed of two sub- 
 stances, wood and gold, typical of his two distinct 
 natures, the human and divine. The three consecrated 
 symbols it contained referred to the three sacred 
 offices of Christ; the tables of the law pointed out 
 his regal power; the rod of Aaron to his priesthood; 
 and the pot of manna, with which the children of Israel 
 were fed in the wilderness, to his prophetical office, by 
 which the souls of the faithful are fed, and nourished. 
 The four rings which supported the ark, denoted the 
 four gospels; and the buds on Aaron's rod were sym- 
 bolical of the revival of the body at the final resurrec- 
 tion. 
 
 The mercy seat had a direct reference to Jesus Christ, 
 who is the true ttaorfotov or propitiatory, that reconciled 
 mankind to the Father by his meritorious death. The 
 cherubs, with their wings extended over the mercy seat, 
 were emblematical of the angels who minister in the 
 church of Christ. 13 This covering of the ark concealed 
 
 13 The symbolical reference of the Cherubim to the four great 
 Jewish prophets the four Evangelists, and to the Saviour of man- 
 kind, is thus applied, in reference to their compound form of a man, 
 a HOD, an ox, and an eagle. The man is applied to the prophet 
 Isaiah, because of his prophecy of Christ being born of a Virgin, 
 and taking on himself the form of a man. The lion to Jeremiah, 
 because of his loud and alarming denunciations to hi.s rebellious 
 countrymen. The ox to Ezekiel, because that animal was the sym- 
 bo 1 of atonement ; and it was he who predicted the restoration of the 
 Tcraple, and altar on which such atonement was made. The eagle 
 
THE STAR IX THE EAST. 39 
 
 the holy law of God from public view : so Christ pro- 
 tects his people from the effects of the same law, whose 
 letter is eternal death. 14 
 
 The veil which separated the holy from the most holy 
 place, was the sacred partition which prevented mankind 
 from prying into the mysteries which were concealed in 
 this temporary dispensation; but at the crucifixion of 
 Christ it was supernaturally rent in sunder from the top 
 to the bottom ; thus testifying that the typical worship 
 was no longer necessary, now the end of all the types 
 was come to re-establish the true religion; for the 
 knowledge which was prohibited under the law, was 
 fully revealed in the gospel; and as there was no access 
 to God but through the veil, so there can be none in the 
 Christian dispensation but through the intercession of 
 Christ. 
 
 ID the middle division of the tabernacle was the altar 
 
 to Daniel, because he held communion with angelic beings, and was 
 favoured with visions in which events were communicated which 
 extend throughout all time till the end of the world. 
 
 Again ; the man has been appropriated to Saint Matthew, because 
 he furnishes the genealogy of Christ as a man. The lion to Saint 
 Mark, because his Gospel commences with a voice crying in the 
 wilderness. The ox to Saint Luke, who begins with a narrative of 
 Zacharias, the priest. The eagle to St. John, because in his Gospel 
 he treats of the divinity of Christ ; and as an eagle soaring to 
 heaven in the Apocalypse. 
 
 The Cherub was also a symbol of the Messiah. The man of his 
 numan nature ; the lion, as being the lion of the Tribe of Judah ; 
 the ox, because he was a priest that animal being the emblem of 
 sacrifice ; and the eagle of his divine nature. 
 
 14 it There I will meet with thee ; and I will commune with theo 
 from above the mercy seat, from between the two cherubims which 
 are upon the ark of the testimony, of all things which I will give 
 thee in commandment unto the children of Israel." (Ex. xxv., 22.) 
 On this passage Saint Gregory observes : " The propitiatory signifies 
 the Redeemer of the world ; and the two cherubims looking on each 
 other denote that the Old and New Testaments equally agree con- 
 cerning the one Mediator; the" former pointeth out, the latter exhibit- 
 eth." Cyril also, in his work on the Incarnation, says, that the 
 mercy seat is a symbol of Christ. And Calvin clearly explains all 
 the symbolic meanings of the cherubim thus : " By the stretching 
 out of their wings is meant, their readiness to do the will of God. 
 By looking towards the mercy seat, they wait to know his will and 
 pleasure. And being joined to the propitiatory, symbolizes that by 
 the advent of Christ, the heavens were opened, and the ungels ascend 
 and descend for the benefit of true believers." 
 
40 THE STAR IN THE EAST. 
 
 of incense, which was symbolical of Christ, through 
 whom mankind offer up their prayers as incense, and the 
 lifting up of their hands as an evening sacrifice. The 
 crown of gold was figurative of Christ's regal dignity, and 
 the horns were expressive of his power. No incense was 
 offered but upon this altar; and no prayers are efficacious 
 but such as are offered through Christ. The shew bread 
 was typical of the disciples of Christ in all ages of the 
 world, who are nourished by his doctrine to their final 
 salvation; for Christ was the true bread of life. The 
 golden candlestick 15 denoted the superior illuminations 
 derivable from the operation of God's Holy Spirit under 
 the gospel dispensation ; the light was typical of the 
 word of God, and the oil of the graces and perfections 
 of Christian holiness. 
 
 In the outer court was the altar for sacrifices, which 
 was also symbolical of our Saviour, whose sacrifice upon 
 the altar of the cross was daily prefigured by the in- 
 numerable sacrifices which were here offered for sin. 
 The laver symbolized the regeneration of baptism, which 
 is the. sacred rite of admission into the Christian church. 
 
 The boards or pillars which supported the tabernacle 
 were emblematical of all faithful Christians, who are 
 represented in Scripture as pillars in the temple of God ; 
 the bars referred to the ministers of Christ's church ; and 
 Christ himself is the foundation, depicted by the bars 
 and sockets; and as there were two sockets under every 
 
 15 The golden candlestick, with its burning and shining lights, both 
 in the tabernacle and temple, was an ordinance of the Deity, to keep 
 alive in the minds of his people the various manifestations of his divine 
 person and will in the patriarchal ages. Fire and light were the uni- 
 form tokens of his appearance. Sometimes shining with a mild and 
 gentle radiance, like the inferior luminaries of a Mason's lodge, and 
 at others, flaming fiercely amidst clouds and darkness and thunder- 
 ings and noise. To Adam he manifested himself in the Shekinah, 
 which kept the gates of paradise ; to Abel, and Enoch, and Noah, 
 the Deity appeared in a flame of fire. Nor were the appearances 
 changed when he visited Abraham, Isaac, and Jacob. To Moses in 
 the bush, and to the Israelites in the wilderness, fire was his constant 
 symbol. From these precedents, the adherents of a false religion 
 proceeded to pay adoration, and make votive offerings to fire as a 
 deity; and the sun being the largest body of tire in the visible uni- 
 verse, they conceived his divine residence to be in that planet, and 
 made it accordingly the chief object of their worship, as being the 
 majestic original of the sacred element which was kept continually 
 alive in the hallowed recesses of their temples. 
 
THE STAR IX THE EAST. 41 
 
 pillar, so they were intended to denote the two natures 
 of Christ. 
 
 It will be seen, that, in following the arrangement of 
 the Master Mason's (or more properly the Past Master's) 
 lecture, I have be.en as concise as possible in enumerat- 
 ing the typical applications of the tabernacle and its 
 appendages to Christianity, which was the true religion 
 on which Judaism was engrafted, for wise and inscruta- 
 ble purposes; and if we examine the services and other 
 component parts of the institution itself, we shall find 
 that they all point equally to the same event, the coming 
 of Shiloh predicted by Jacob while the Israelites were in 
 Egypt; and the full establishment of Christianity, by 
 the total subversion of this temporary and figurative 
 institution. 
 
 The Annual Sacrifices were typical of the sacrifice of 
 Christ. They cleansed the sinner from all moral as well 
 as ceremonial defilement; but a repetition of them every 
 year was essential, because of the imperfection of a 
 system which necessarily ordained that one man should 
 atone for another ; but the one sacrifice of Christ, God 
 as well as man, purifies the conscience for ever from sin. 
 The burnt offerings were also typical of the same Divine 
 personage. They were burnt without the camp, and 
 Christ was sacrificed without the city. Their blood was 
 sprinkled on the ark of the covenant to propitiate the 
 Deity who dwelt between the cherubims; and Christ's 
 blood was poured out in the face of heaven as a sacri- 
 fice of a sweet-smelling savour, to wash away the sins 
 of men. 
 
 The scape goat, the paschal lamb, the cities of refuge, 
 the daily sacrifices, the temple, were equally types of 
 Christ; as the jubilee was of the Gospel, and Mount 
 Zion of the Church. It is, in fact, unnecessary, in a dis- 
 quisition of this nature, to multiply evidences for the 
 purpose of proving that the entire system of Judaism 
 was typical of Christianity; and consequently that salva- 
 tion was then, as now, suspended on the indispensable 
 condition of faith in the Mediator. And this was not 
 an obscure doctrine, partially understood by the Jews ; 
 for their prophets were continually sounding it in their 
 ears, and there was scarcely a generation from Moses to 
 
12 THE STAR IN THE EAST. 
 
 Malaclii which did not hear it enforced by the awful 
 sanction of rewards and punishments. 
 
 Hence as " the glad tidings of salvation to be attained 
 through Christ, were as ancient as the time of man's 
 sin;" 16 and as they were constantly and unequivocally 
 acknowledged by patriarchs and prophets until the 
 actual appearance of Christ upon earth ; we may safely 
 pronounce that the one true and unchangeable religion, 
 which extends from the beginning to the end of time, 
 and has hitherto been distinguished by the express appro- 
 bation of God in every gradation, is that which is now 
 known by the significant appellation of Christianity. 
 But genuine Speculative Masonry has been alone pre- 
 served by the race of men who were the conservators of 
 this religion ; it follows, therefore, that Speculative 
 Musons, in every age of the world, have been the ex- 
 clusive professors of the true religion, or Christianity; 
 and hence Masonry and religion have been cemented 
 from the creation to the present time. % 
 
 16 Joseph Mede. 
 
CHAPTER IV. 
 
 EVERY EVENT ALLUDED TO IN THE HISTORICAL PART 
 OF THE MASONIC LECTURES, HAS A DIRECT REFERENCE 
 TO JESUS CHRIST, OR THE CHRISTIAN RELIGION. 
 
 THE system which is now practised under the deno- 
 mination of Freemasonry was originally an intellectual 
 pursuit, which had God and his worship for its so e ob- 
 ject of meditation, and consequently was not by any 
 means connected with a mechanical craft. Its name 
 corresponded with its nature, for it was designated by a 
 term signifying LIGHT, 1 purity, or perfection. To trace 
 the origin of its present appellation through all its vari- 
 ous ramifications, amidst the gloomy days when igno- 
 rance and barbarism had overrun the world, were a 
 forbidding and almost an useless task. We know that 
 those ages abounded in operative architects, who, taking 
 
 1 *' The Star." says Hales, (Chron., vol. i., fo. 73.) " seen by the 
 eastern Magi, could not have been an ordinary star or meteor; for 
 when it reappeared on their way to Bethlehem, it conducted them 
 till it came and stood over the house where the young child was. 
 It was probably the same glory of the Lord which, on the night 
 of the nativity, shone round about the pious shepherds near 
 Bethlehem; and might, therefore, have been of a globular form, 
 which ascended into the heavens, along with the celestial choir, 
 and might have been seen in its ascent by the Magi, at the 
 distance of five or six hundred miles, diminished to the size of a star 
 or meteor; and rising from the land of Judea, in the south-west 
 quarter of the horizon ; an unusual region, which must have strongly 
 attracted their notice and attention. And if, according to Theo- 
 phylact, these Magi were the descendants of Balaam, the celebrated 
 Chaldean divine, who prophesied of the Star to rise out of Jacob, and 
 the Sceptre from Israel ; and also of the school of Daniel the prophet 
 at Babylon, who was appointed Archimagus by Nebuchadnezzar, and 
 foretold the precise time of the coming of Messiah the Prince ; we 
 may naturally account for their journey to Jerusalem ; their inquiry 
 their excessive joy on the reappearance of the Star; and their 
 adoration of the divine child, who was indeed a ' LIGHT to lighten the 
 Gentiles, and a glory to his people Israel ;' the dayspring (q avatolri) 
 from on high ; the bright and morning star ; the day star which rises 
 in our hearts." 
 
44 THE STAR IN THE EAST. 
 
 advantage of the inanity of the few speculative Masons 
 who continued to practise our science in its native 
 purity, boldly pronounced themselves the sole conser 
 vators of Masonry ; 2 while the unassuming Essenes were 
 incompetent to unmask the pretenders, or to refute iheir 
 confident assumption of our peculiar privileges. 
 
 The historical part of our lectures has an undoubted 
 reference to something of a higher and more exalted 
 nature than the mere construction of sumptuous edifices ; 3 
 something which embraces the vital part of religion, 
 and points to an exaltation from the grave of sin, and 
 redemption from eternal death. Privileges which were 
 
 2 I extract a passage from an article in the Freemasons' Quarterly 
 Review, by Bro. Goodwyn of Taunton, which bears on this subject. 
 :i Grand Masters Alfred and Athelstane induced a number of them 
 (the Freemasons) to come into this country, in order to build their 
 castles, churches and convents, and to re-establish the operations of 
 the craft. The foreign, artists who accepted these invitations, were 
 some o*" those few who had survived the ravages of the barbarous 
 tribes, and who were Christians, and most of their leaders and directors 
 were Clergymen; which fact is one of the most substantial proofs 
 that can be offered, that it was not for their assistance in the Operative 
 art alone they were invited to England ; but also, that the Masters 
 and Warders, being clergymen, and as must be thereby inferred, men 
 of morals and learning, they might be the more eminently qualified to 
 teach and instruct the Speculative science, whilst the Operatives were 
 engaged in the erection of those edifices which the propagation of 
 S, eculative Masonry, and the establishment of those laws which will 
 e\er throw the brightest lustre on the pious and learned Alfred's 
 reign, rendered necessary." (Vol. Hi., p. 287;) It will be unnecessary 
 for me to express my opinion that this is a correct view of the case. 
 
 3 Calcott informs us that "in the minority of King Henry VI., a 
 very respectable Lodge was held at Canterbury, and that a coat of 
 arms, much the same as that of the London Company of Freemen 
 Masons, was used by them ; whence it is natural to conceive that the 
 said Company is descended from the ancient fraternity ; and that in 
 former times, no man was made free of that Company, until he was 
 initiated in some Lodge of Free and Accepted Masons, as a necessary 
 qualification. And it not only appears, that, before the troubles which 
 happened in the reign of this unfortunate prince, Freemasons were 
 universally esteemed, but even King Henry himself was made a Mason 
 in the year 1442, and many lords and gentlemen of the court, after 
 his example, solicited and obtained admission into the fraternity. 
 And, by what follows, we find how very intent this prince was to 
 acquire some knowledge of the fundamental principles, history, and 
 traditions of the Royal Art, even before he was initiated; and from 
 whence may also be gathered many of the original principles of the 
 ancient society, on which the institution of Freemasonry was 
 engrafted." 
 
THE STAR IN THE EAST. 45 
 
 wrought out by the great Author and Finisher of our 
 faith and which consequently refer to him as the object 
 of their illustration and fulfilment. 
 
 The first great event to which our lectures refer, (for 
 I shall take them in chronological order, and not as they 
 occur in the illustrations,) is the creation of the world. 4 
 This work was performed by Jesus Christ, and therefore 
 its reference to the Christian religion need scarcely be 
 insisted on. Like the initiation into the first degree of 
 Masonry, there was nothing before the creation but dark- 
 ness, a void space and undistingushable confusion. But, 
 from this darkness, at the all powerful word of Christ, 
 sprang a light of inconceivable brightness, which illumi- 
 nated the newly-created universe ; like the light which 
 bursts on the aspirant's soul, when the bandages of 
 ignorance are removed, and he beholds the first cheering 
 ray of truth emanate from the shining light of integrity 
 and devotion. 
 
 "Abel offered a more acceptable sacrifice than his bro- 
 ther Cain." 5 
 
 The institution of sacrifices, at the fall, was intended 
 to keep alive the great sacrifice of atonement by which 
 Jesus Christ should expiate the consequences of Adam's 
 sin. These sacrifices were, therefore, ordained to be 
 bloody, as more expressly typical of that great event. 
 And this was the sole intention of an ordinance which, 
 abstractedly considered, could possess no efficacy what- 
 ever. For what is there in the simple act of killing a 
 beast, and offering certain parts of its body and blood on 
 an altar, that is capable of appeasing the just wrath of an 
 offended God? The sacrifice of Abel derived its merit, 
 principally, from the expression of faith in the antitype, 
 and obedience to the commands of God. And these, accord- 
 ingly, have been essential conditions of salvation from 
 the origin of terrestrial things ; and will remain so to the 
 end of time. Hence, at the emigrations from Shinar, 
 we find that every tribe which colonized any other part of 
 the globe, preserved the rite of sacrificing pure and 
 uncontaminated with the adulterations of religion; and 
 
 4 F. C. Lect., Sec. 2. Freemasonry would make us acquainted 
 with this important fact, if all existing records were destroyed. 
 5 E, A; P/Lect., Sec, 3. 
 
THE STAR IN THE EAST. 
 
 thus with the type an indistinct knowledge of the anti- 
 type was preserved in every nation of the world ; and 
 the idea of one dying as an expiation to the gods, was 
 not only believed, but practised in every system of 
 religion which prevailed among mankind, whether Jew 
 or Gentile; and the only reason why Abel's sacrifice was 
 approved, and that of Cain rejected, was because the 
 former being bloody, retained the typical reference to 
 the great atonement, and the latter being unbloody, 
 was offered in disobedience to God's commands. But 
 Abel himself was an emment type of Christ. Abel was 
 a shepherd; Christ styles himself the good shepherd. 
 Righteous Abel was the first martyr for religion, and was 
 offered to God as a pure and holy sacrifice; Christ, too, 
 was offered without spot, as a martyr for the sins of the 
 world. Abel was slain through envy, so was Christ; and 
 as the offering of Abel was acceptable to God, so also 
 was the offering of Christ. 
 
 "Noah was a just and upright man, and obtained sal- 
 vation in the ark, when all the human race perished in 
 the flood, except himself and righteous family." 6 
 
 This event refers to the salvation which arises by vir- 
 tue of Christ's sacrifice, and the admission to it by the 
 rite of baptism. The punishment which God has threat- 
 ened to inflict on a guilty world, may be averted by 
 taking refuge under the meritorious atonement of Christ, 
 as Noah avoided the deluge by entering into the ark, 
 which floated on the waters of destruction; while they 
 overwhelmed all the faithless and unbelieving, who 
 rejected the ark of safety which God had provided, undei 
 the deceitful expectation that his threatenings would 
 never be executed. 
 
 The terrible nature of this judgment has induced the 
 unbelievers of the present day to pronounce it fabulous, 
 But there is no fact better attested, equally from the 
 testimony of sacred and profane writers, and from the 
 deductions of reason. Many heathen authors have re- 
 corded the circumstances of that tremendous display of 
 God's power and justice; and St. Peter refers to it as 
 expressly typical of our admission into the Christian 
 covenant. 7 There exists a tradition of it in every nation 
 
 6 E. A. P. Lect., Sec. 3. 7 1 Pet. iii., 23 
 
THE STAR IX THE EAST. 47 
 
 under heaven ; 8 < and the memory was preserved amongst 
 the ancient idolaters in their mysteries; all of which bore 
 an undoubted reference to this fact. 
 
 "At the grand festival which Abraham gave at the 
 weaning of his son Isaac, Sarah detected Ishmael, the son 
 of Hagar, the Egyptian bondwoman, in the act of teasing 
 and perplexing her son. She, therefore, remonstrated 
 with Abraham, saying, 'Cast out this bondwoman and 
 her son, for the son of this bondwoman shall not be heir 
 with my son, even with Isaac.' She spake under the 
 impulse of Divine inspiration; well knowing that from 
 Isaac's loins should issue a mighty people, who should 
 serve the Lord with freedom, fervency, and zeal ; and 
 fearing that from too familiar an intercourse with a person 
 of Ishmael's slavish extraction, the pure stock set apart 
 for the preservation of God's true worship might become 
 contaminated with the degenerate vices of slavery." 9 
 
 This transaction is said by St. Paul to be allegorical of 
 the two covenants of Judaism and Christianity. Ishmael 
 was born after the flesh, Isaac after the spirit, by the 
 immediate agency of God himself, which shews the 
 superiority of the Christian over the Jewish, or any 
 
 8 " It will appear from many circumstances in the more ancient 
 writers, that the great patriarch, Noah, was highly reverenced by his 
 posterity. They looked up to him as a person peculiarly favoured 
 by heaven, and honoured him with many titles ; each of which had a 
 reference to some particular part of his history. They sttled him 
 Prometheus, Deucalion, Atlas, Theuth, Zuth, Xuthus, Inachus, Osiris. 
 When there began to be a tendency towards idolatry, and the adora- 
 tion of the sun was introduced by the posterity of Ham, the title of 
 Helius, among others, was conferred upon him. They also called 
 him Mev and Mas, which is the Moon, the secret meaning of which 
 name I shall hereafter shew. When colonies went abroad, many 
 took to themselves the title of Minyadae and Minyae from him ; just 
 as others were denominated Achsemenidae, Auritse, Heliadae. from the 
 Sun. People of the former name are to be found in Arabia, and in 
 other parts of the world. The natives at Orchomenos were styled 
 Minyae; as were also some of the inhabitants of Thessaly. It was 
 the ancient name of the Arcadians, interpreted Setyvircu, Lunares ; 
 but grew obsolete. Noah was the original Zeus and Dios. He was 
 the planter of the vine, and the inventor of fermented liquors ; whence 
 he was denominated Zeuth, which signifies ferment ; rendered Zsvs 
 by the Greeks. He was also Dionusos, interpreted by the Latins 
 Bacchus, but very improperly. Bacchus was Chus, the grandson of 
 Noah ; as Ammon may be in general esteemed Ham, so much reve- 
 renced bv the Egyptians." (Bryant, Anal., 8vo. ed., vol. iii.. p. 7.) 
 
 9 E, A." P. Lect., Sec. 6. 
 
48 THE STAR IN THE EAST. 
 
 other religion : the latter generate to bondage, and are 
 merely ceremonial ; the former is perfectly spiritual, and 
 leads to everlasting life. 
 
 " Abraham offered his son Isaac in sacrifice, when it 
 pleased the Lord to substitute a more agreeable victim 
 in his stead." 10 
 
 As Isaac was an express type of Christ, so this event 
 pointed out the great atonement; Isaac was named by a 
 celestial messenger before he was born, so was Christ; 
 Isaac carried the wood on which he was offered, and 
 Christ bare the cross on which he was crucified ; Isaac 
 was offered on Mount Moriah ; Christ was offered on an 
 adjoining mountain ; Isaac was to suffer by his father's 
 hand; and whose sword was it that pierced Christ? Isaac 
 was redeemed from death three days after Abraham was 
 commanded to offer him up ; and Christ was raised from 
 the dead three days after his actual crucifixion. And 
 lastly, Isaac became the father of the Jews, as Christ is 
 the universal father of Christians. How can these very 
 extraordinary coincidences be accounted for, on any other 
 principle than type and antitype ? And who can sit in 
 a Masons' Lodge and hear them expatiated on, without 
 feeling a conviction that the lectures of Masonry have a 
 clear and indissoluble connection with the sacred truths 
 of religion? 
 
 "Jacob was the beloved son of Kebecca, the wife of 
 Isaac, &c., &c. To escape from the fury of his brother 
 Esau, &c., &c., he was sent by his mother into Mesopo- 
 tamia, &c. Fatigued with his journey he lay down to 
 rest, &c., and dreamed a remarkable dream. A LADDER, 
 whose foot was planted on the earth, and whose top 
 reached to the heavens, was filled with angelic messen- 
 gers ascending and descending, and surmounted by the 
 majesty of God, &c., &c. In this place the Lord entered 
 into a solemn league and covenant with Jacob, &c., 
 &c., &C." 11 
 
 This ladder, which thus connected heaven and earfh, 
 had a plain reference to that religion which conveys to 
 man the privilege of unrestricted communication with 
 God, by means of prayer and meditation; and the minis- 
 tration of angels, as messengers of heaven, is plainly 
 
 10 E. A. P. Lect*, Sec. 3. Ibid. 
 
THE STAR IX THE EAST. 49 
 
 pointed out. The angels attended our Saviour in every 
 step of his divine mission. His incarnation was an- 
 nounced by an angel ; his birth was carolled by choirs 
 of angels;- they watched with intense interest every 
 gradation of his great mediatorial undertaking. They 
 were continually ascending or descending, to convey 
 tidings or to bring consolation; while his heavenly 
 Father, from the summit of the ladder, beheld his conflict 
 with the powers of darkness; saw him lead captivity 
 captive; rejoiced in his transcendent victory over death 
 and hell ; and at length received him amidst the triumph- 
 ant acclamations of the heavenly host. 
 
 ''Jacob wrestled with an angel, and his successful 
 contention was crowned with a blessing for himself and 
 his posterity." 12 
 
 The perseverance of Jacob in his contest with the Son 
 of God, for the holy personage who appeared to him at 
 Peniel was no other than the second person in the 
 Trinity, shews the necessity of continual application 
 for mercies, by prayer, if we expect to receive an answer 
 to our petitions; for it was to this principle that Jacob 
 was indebted for the blessing of God. 
 
 "Moses took off his shoes by the command of God, at 
 the burning bush in Mount Horeb, that he might be 
 ready to offer up his prayers to the Almighty ; to thank 
 him for mercies received, crave pardon for past offences, 
 and implore his aid and protection in all future endea- 
 vours." 13 
 
 This extract carries with it its own interpretation. 
 Prayer is an act of religion; our lectures recommend 
 prayer; we practise it in every step of our proceedings; 
 and, therefore, it is preposterous to argue that religion 
 is excluded from our institution. 
 
 "A great and mighty wind blew, first from the east to 
 facilitate the passage of the Israelites over the Red Sea 
 in their escape from Egyptian bondage ; and then from 
 the opposite point of the compass, which overwhelmed 
 Pharaoh and his host in their attempt to follow them." 14 
 
 This deliverance, which was preceded by the sacrifice 
 of the passover, prefigured the deliverance of mankind 
 
 E. A. P. Lect., Sec. 3. l3 E. A. Lect., Sec. 2. 
 
 E. A. P. Lect., Sec. 1. 
 8 
 
50 THE STAR IN THE EAST. 
 
 from sill by Jesus Christ, denoted by the sacrifice of the 
 immaculate paschal Lamb, of which a bone was forbid 
 to be broken. The passage through the Red Sea refers 
 to baptism ; for as the Israelites were obliged to pass 
 through the water before they could receive possession 
 of the promised land, so it is necessary for Christians to 
 be purified with the waters of baptism before they can 
 obtain a title to the kingdom of heaven. 
 
 "The pillar of a cloud and of fire are thus represented 
 in a Mason's lodge : ***** They were a light and 
 a guide to the Israelites in their escape from the pro- 
 tracted oppression of Egypt ; and also preceded Pharaoh 
 and his host to destruction in the Red Sea." 15 
 
 The Israelites, who followed this pillar of a cloud by 
 day, and of fire by night, represent the whole community 
 of Christians following Jesus, the Captain of their salva- 
 tion ; and were they to forsake the path which he has 
 marked out for them, they would soon be left to the 
 uncertain guidance of their own inventions; and, like 
 Pharaoh and his host, would perish in the sea of destruc- 
 tion. 
 
 "The Israelites were a rebellious and disobedient 
 people; and were sentenced to wander in the wilderness 
 forty years. Here they were miraculously sustained by 
 the mighty power of God. Bread was given to them 
 from heaven, and \vater issued from the dry rock at the 
 word of Moses," &c., &c. 16 
 
 The chequered scenes of good and evil to which Chris- 
 tians are subject in this probationary state, are aptly 
 compared to the miseries and fluctuations of the Israel- 
 ites during their sojournings in the wilderrjess; and 
 should make us anxious for a better country, a house not 
 made with hands, eternal in the heavens. The manna 
 pointed to Jesus the true bread of life ; the rock from 
 which water was extracted by the .agency of the miracu- 
 lous rod of Moses, had a reference to that fountain of 
 living waters, of which he who drinks shall thirst no 
 more; the stretching out of Moses' arms while the 
 Amalekites were subdued, was an emblem of the con- 
 quest of sin and Satan, by the extension of Christ's arms 
 upon the cross; the brazen serpent elevated on a pole, that 
 
 w F. C. Lect., Sec. 2. '* M. M. Lent,, Sec. 5. 
 
THE STA,1 IN THE EAST. 51 
 
 the Israelites might look thereon and be healed, was sym- 
 bolical of Christ's body exposed on the cross for the 
 salvation of sinners; and the blood of the sacrifices signi- 
 fied the blood of Christ, the seal of the covenant, by 
 which our sins and iniquities are purged and done away. 
 
 " Moses caused a tabernacle to be erected in the wil- 
 derness as a repository for the tables of the law, as well 
 as a place for the solemnization of divine worship," &c., 
 &c. 17 
 
 The erection of the tabernacle, as well as the services 
 of Jewish worship, having already been explained as 
 typical of Christianity, 1 pass on to the building of the 
 temple by Solomon. 
 
 On the spot of ground where this famous edifice was 
 ifterwards erected, "King David offered up his prayers 
 co God, who was pleased to put a stop to the pestilence 
 which then raged amongst his people, as a punishment 
 Cor his ow.n imprudence, in having ordered them to be 
 numbered; and gave him a TOKEN of reconciliation," &c., 
 &c. 18 
 
 This is an undoubted act of genuine religion ; and, as 
 it forms one fundamental basis of our Lodge's consecra- 
 tion, it holds out something more than an equivocal 
 proof of the existence of religion within our walls ; it 
 shews that our illustrations have a tendency to elevate 
 the heart to that sublime object who hath raised us from 
 the grave of sin by the sacred points of Christian fellow- 
 ship; hath instructed us in the terms of reconciliation; 
 and given us the glorious Gospel, which points out the 
 resurrection from the dead, and everlasting life in the 
 paradise of God. 
 
 " There was neither axe, hammer nor metal tool used 
 at the building of King Solomon's temple, so that 
 nothing was heard among the workmen of Zion, save 
 harmony and peace." 19 
 
 This arrangement of the Most High, emblematically 
 pointed out that peace-, harmony, and brotherly love, were 
 to be characteristic signs of the Gospel dispensation. 
 The temple was built on Mount Moriah, one of the hills 
 of Zioji, which is the name given to the Christian 
 
 17 . A P. Lect, Sec. 3. 18 Ibid., Sec. 2. 
 
 19 Ibid. 
 
52 THE STAR IN THE EAST. 
 
 church; and Christ is the foundation-stone on which it 
 is erected. 20 
 
 "The stones were carved, marked, and numbered in 
 the quarry from whence they were hewn; the timber 
 was prepared and marked in the forest; and, when 
 brought to Jerusalem and put together, each part fitted 
 with such perfect exactness, as made it appear rather 
 the work of the great Architect of the universe, than an 
 exertion of human skill." 21 
 
 Every Christian is a stone in this spiritual edifice, 
 which/ when properly modelled and polished by the 
 exercise of religion, and the practice of morality, and 
 fitted for translation to a celestial building, he is cemented 
 with his perfected brethren, by charity, into a beautiful 
 temple prepared on earth, and put together in heaven. 
 
 I might notice many other particulars, in this division 
 of the lectures, which point out the intimate connection 
 between Masonry and religion ; but enough has been 
 said to prove the truth of the proposition, that the 
 historical part of Masonry consists purely of unmixed 
 religion ; and contains a regular series of undoubted refe- 
 rences to Christianity. 
 
 30 It is asserted by the Rabbins, that King Solomon received a 
 secret from Asmodeus, an evil spirit, mentioned in the book of Tobit, 
 who had usurped his throne, and afterwards became his prisoner. 
 By the use of this he was enabled to finish the temple without the 
 use of axe, hammer, or metal tool ; for the stone schamir, which had 
 been presented to him by the daemon, possessed the property of cut- 
 ting any other substance as a diamond cuts glass. This, however, is 
 wholly fabulous. Metal tools were used in the forest and the quarry, 
 and it was by a very natural process that the building was constructed 
 without the pollution of these instruments. 
 
 21 . A. P. Lect., Sec. 2. 
 
CHAPTER V. 
 
 THE MORALITY OF MASONRY IS PRECISELY THE SAME 
 AS THAT OF CHRISTIANITY. 
 
 THIS division will consist almost solely of the morality 
 exhibited in the lectures of Masonry; for I conjecture 
 that the doctrines will be found so closely allied to reli- 
 gion, that comment will be scarcely necessary. The 
 lectures will be quoted from publications authorized by 
 the Grand Lodge, and can, therefore, be subject to no 
 exception on the ground of authenticity. 1 
 
 The great characteristic of Freemasonry which has 
 excited so many unjust suspicions of its innocence, is the 
 secrecy 2 which has been inviolably observed respecting its 
 peculiar mysteries, from the creation of the world to the 
 present time. Our lectures enforce the practice by such 
 arguments as these : " Of all the arts which Masons pos- 
 sess, the art of secrecy particularly distinguishes them. 
 Taciturnity is a proof of wisdom ; and is allc.ved to be 
 of the utmost importance in the different transactions of 
 life. The best writers have declared it to be an art of 
 inestimable value; and that it is agreeable to the Deity 
 himself may be easily conceived from the glorious exam- 
 
 1 Every quotation brought forward in proof of this proposition 
 will be selected from detached parts of the lectures already published 
 in Preston's " Illustrations," Hutchinson's " Spirit of Masonry," and 
 Tnwood's " Sermons," under the sanction or approbation of the Grand 
 Lodge of England, and Webb's " Monitor," published under the 
 express sanction of the Grand Lodge of America. 
 
 2 The system of secrecy embodied in the science of Freemasonry 
 has always been considered by the uninitiated as a great stunbling- 
 block to its progress. But nothing can be more absurd. Even the 
 learned and intelligent Locke, before he was initiated, tells Lady 
 Masham, that it was his wish that the secrets of Masonry should be 
 communicated to all mankind, since "there is nothing more true than 
 what the Masons teach; that the better men are the more they love 
 one another; virtue having in itself something so amiable as to charm 
 the hearts of all who behold it." 
 
C'i THE STAR IN THE EAST. 
 
 pie which he gives, in concealing from mankind the secrets 
 of his providence. The wisest of men cannot pry into 
 the arcana of heaven ; nor can they divine to-day what 
 to-morrow may bring forth." 3 
 
 The lectures define Freemasonry to be a "science 
 which includes all others ; which inculcates human and 
 divine knowledge, and teaches man his duty to God, his 
 neighbour, and himself." 4 Here we have surely a decisive 
 proof, in the very definition of our Order, that it is found- 
 ed on religion; for nothing but a religious .system can 
 inculcate this constellation of grand and important duties. 
 
 " From east to west Freemasonry extends ; and between 
 the north and south in every clime and nation are Masons 
 to be found. Our institution is said to be supported by 
 wisdom, strength, and beauty; because it is necessary 
 that there should be wisdom to contrive, strength to sup- 
 port, and beauty to adorn all great and important under- 
 takings. Its dimensions are unlimited, and its covering 
 no less than the canopy of heaven. To this object the 
 Ma-son 1 s mind is constantly directed, and thither he hopes at 
 last to arrive by the aid of the theological ladder which 
 Jacob in his vision saw extending from earth to heaven; 
 the three principal rounds of which are faith, hope, and 
 'charity ; which admonish us to have faith in God, hope 
 in immortality, and charity to all mankind." 5 
 
 Faith, hope, and charity, are virtues connected with 
 religion, if any affinity can be traced between religion 
 and morality. But charity, united with faith and hope, 
 is pure Christianity. Faith imprints a strong sense of 
 duty on the mind, and displays the glorious prospect of 
 an eternal reward. Hope vigorously discharges the duty, 
 under a strong assurance that the reward is attainable. 
 But charity surmounts all difficulties, turns duty into 
 delight, and contributes to a final consummation in glory. 
 Hence arises the most exalted prerogative of charity over 
 all other gifts and perfections. Charity is the distin- 
 guishing characteristic of the Deity. All other virtues 
 are mortal ; charity alone is immortal. It will beam 
 resplendent rays through all eternity, and, like the CEN- 
 
 3 E. A. P. Lect., Sec. 1, quoted from Preston. 
 
 4 E. A. Lect., Sec. 2, from Webb. 
 
 3 E. A. P. Lect., Sec. 4, from Webb. 
 
THE STAR IN THE EAST. 55 
 
 TRAL STAR of heaven, shall utterly extinguish all inferior 
 lights by its unfading lustre. " Charity never faileth," 
 says a great Christian teacher ; " but whether there be 
 prophecies, they shall fail; whether there be tongues, 
 they shall cease ; whether there be knowledge, it shall 
 vanish away." 6 These gifts being adapted solely to the 
 imperfect state of human nature, their utility will cease 
 in a state of absolute perfection. Even the glorious habits 
 of faith and hope, though essential qualifications in this 
 mortal state, will have no part in the heavenly life, 
 because they are but earthly virtues ; for charity is the 
 only step which penetrates the clouds, even to the throne 
 of God. The time will come when, seeing the things 
 which are now unseen, we shall not need the evidence of 
 faith; possessing the rewards now hoped for, w y e shall 
 not want the assurance of hope. But when faith and 
 hope shall have had their perfect end and consummation, 
 charity will exist, covered with all its brilliant glories, 
 and overshadowed with a radiance which can suffer no 
 diminution. Hence the true Mason will be transported 
 beyond all bounds, when placed in the immediate presence 
 of the majestic Object of his former faith and hope, and 
 in the actual enjoyment of celestial bliss. The inexpres- 
 sible excellency of the divine light will continually supply 
 him with fresh ardour of affection, with renewed senti- 
 ments of adoration. In this Grand Lodge, all will be 
 immutably perfect and happy, under the influence of 
 universal charity. As there will be no wants to relieve, 
 no distress to pity, all in that blessed assembly w T ill enjoy 
 a plenitude of bliss, emanating from the sacred Source of 
 infinite goodness, truth, and mercy. The souls of the 
 just will form but one glorious company with the angels 
 and archangels ; possessed of one mind, and with one voice 
 recounting the praises of the spotless LAMB. With 
 thoughts, capacities, and powers having but one tendency, 
 one centre, they will all unite to adore the Great I AM, 
 in peace, harmony, and brotherly love. 
 
 " Every well-governed Lodge is furnished w r ith the Holy 
 Btlle, the Square, and the Compass. The Bible points out 
 the path that leads to happiness, and is dedicated to God ; 
 the square teaches to regulate our conduct by the princi- 
 
 6 1 Cor. c. xiii., v. 8. 
 
56 THE STAR IX THE EAST. 
 
 pies of morality and virtue, and is dedicated to the mas- 
 ter; the compass teaches to limit our desires in every 
 station, and is dedicated to the brethren. The Bible is 
 dedicated to the service of God, because it is the inesti- 
 mable gift of God to man; the square to the master, 
 because, being the proper masonic emblem of his office, 
 it is constantly to remind him of the duty he owes to the 
 Lodge over which he is appointed to preside ; and the 
 compass to the Craft, because, by a due attention to its 
 use, they are taught to regulate their desires and keep 
 their passions within due bounds." 7 
 
 " The ornamental parts of a Lodge are, the Mosaic pave- 
 ment, the indented Tressel, and the blazing Star. The 
 Mosaic pavement is emblematic of human life, chequered 
 with good and evil ; 8 the beautiful border by which it is 
 encompassed, those blessings and comforts which surround 
 us, and which we hope to obtain by a faithful reliance on 
 Divine Providence, hieroglyphically represented by the 
 blazing star in the centre. The moveable and immovea- 
 ble jewels are the square, the level, and the plumb-rule, 
 
 7 E. A. P. Lect, Sect. 5, from Webb. 
 
 8 It is remarkable that this description of tesselated pavement was 
 in use all over the world. The Romans left behind them many beau- 
 tiful specimens, which have -been discovered in modern times, in vari- 
 ous parts of our own island, and are still preserved with great care as 
 invaluable relics of the state of the arts in the first ages of Christianity. 
 But we are furnished with records of this kind of work at periods 
 much more remote. In the royal palace of Shushan, when Ahasuerus 
 gave a royal feast to his nobles, the beds, 'or, in other words, the 
 triclinia, or banquetting couches, were of gold and silver, upon a 
 pavement of red, and blue, and white, and black marble. (Esth. i., 6.) 
 The voluptuous Egyptians, who exhausted their ingenuity in the 
 invention of new luxuries to please the taste of a pampered nobility, 
 used, in common with painted walls and ceilings, the mosaic pave- 
 ment, richly tesselated. In the palace of Cleopatra, these pavements 
 were inlaid with precious stones. And in India, the floors of the most 
 sacred temples, or at least the adyta, were enriched with polished 
 stones disposed in small squares or tessera, which reflected the beams 
 of the sun in a variety of splendid colours. On a similar principle 
 the floor of a Masons' Lodge has been constructed, which is thus in 
 proper keeping with the rest of its decorations ; for the design would 
 be imperfect, if a strict regard to uniformity and propriety had not 
 been observed throughout the entire arrangement. This is a striking 
 evidence of the unity of design with which the great plan of Freema- 
 sonry was originally constructed. How minutely soever the parts or 
 elements may appear to be disposed, they each and all conduce to the 
 game end the glory of God and the welfare of man. 
 
THE STAR IN THE EAST. 57 
 
 the rough and perfect ashler, and the tressel board. These 
 appear to be mere instruments of labour ; but the moral 
 to which they respectively point, renders them jewels of 
 inestimable value. The square teaches morality and 
 justice ; the level equality, and the plumb-rule integrity. 
 By the rough ashler we are reminded of our rude and 
 imperfect state by nature; by the perfect ashler that- 
 state of perfection at which we hope to arrive by a vir- 
 tuous education, aided by divine grace; and the tressel 
 board reminds us that, as the operative workman erects his 
 temporal building agreeably to the rules and designs laid 
 down by the master on his tressel board, so should we 
 endeavour to erect our spiritual building agreeably to the 
 rules and designs laid down by the Supreme Architect of 
 the universe in the Holy Bible, which is a Mason's spirit- 
 ual tressel board. T/iat book, which is never closed in any 
 Lodge, reveals the duties which the Great Master of all 
 exacts from us; arid were w r e conversant therein and 
 adherent thereto, it would bring us to 'a house not made 
 with hands, eternal in the heavens.' " 9 
 
 These are extracts from the abundant stores of morality 
 and religion contained in the masonic Lectures. 10 Can it, 
 then, be contended, with any degree of reason, that they 
 have no reference to religion nay, to Christianity ? But 
 to silence every possible objection, to remove every cavil, 
 I shall penetrate still deeper into this mine of precious 
 stones ; assured at every step of meeting with some valu- 
 able gem. If there be any truth in a plain symbol, or 
 any dependence on the illustration, the following extract 
 will abundantly prove that no Lodge can be esteemed 
 
 ' E. A. P. Lect., Sec. 5, from Webb. 
 
 10 It will have been observed by our well-instructed brethren, that 
 I have cited the Lectures as they existed before their revision by Dr. 
 Hemming, under the authority, I believe, of the Grand Lodge. Such 
 a revision would depend, in a great measure, on the personal taste of 
 the Brother commissioned to effect the alteration ; and, it must bo 
 confessed, that many passages have been retained which are compara- 
 tively worthless, and others omitted which were highly illustrative and 
 useful. The worthy Doctor, indeed, had a task imposed on him of 
 no common interest. , His path was beset with difficulties ; and it is to 
 be feared that a slight feeling of prejudice was one of them, arising 
 out of a circumstance then existing, which was extremely unfavoura- 
 ble to his labours. A new arrangement of the Lectures, both of Craft 
 <m4 of R. A. Masonry, is much to be desired. 
 
THE STAR IX THE EAST. 
 
 perfect, which does not contain a visible and self-inter- 
 preting emblem of the Christian religion : 
 
 "In all regularly constituted lodges there is represent- 
 ed a certain point within a circle, the point representing 
 an individual brother; the circle representing the boun- 
 dary line of his duty to God and man ; beyond which he 
 is never to suffer his passions, prejudices, or interests, to 
 betray him on any occasion. This circle is embordered 
 by two perpendicular parallel lines, representing St. John 
 the Baptist, and St. John the Evangelist, who were 
 perfect parallels in Christianity as well as Masonry; 11 and 
 upon the vertex rests the book of the Holy Scriptures, 
 which point out the whole duty of man. In going round 
 this circle we necessarily touch upon these two lines, as 
 well as on the Holy Scriptures; and whilst a Mason 
 keeps himself thus circumscribed, it is impossible that 
 he should materially err." 12 
 
 To the Holy Scriptures the Lectures frequently refer. 
 The masonic ladder, say they, stands firmly with its foot 
 on the Holy Bible, whilst its summit is lost amidst the 
 clouds of heaven. Can anything be founded on the Bible, 
 and have no connection with religion? Impossible! This 
 ladder, by which we all hope to ascend to the glorious 
 arch of heaven at the final consummation of all things, .is 
 a direct type of religion ; for religion is founded on the 
 Holy Bible, and is studded with innumerable theological 
 virtues, w T hich point the way to everlasting bliss. 
 
 We now come to the fifth section of entered Appren- 
 tice Masonry, which inculcates the most instructive 
 lessons; it expatiates on brotherly love, relief, and truth, 
 and enforces a strict regard to the four cardinal virtues 
 temperance, fortitude, prudence, arid justice: 
 
 " By the exercise of brotherly love we are taught to 
 regard the whole human race as one family ; the high 
 
 11 In Dr. Hemming's revision the two St. Johns have been ex- 
 punged from the Lectures ; although in the provinces, almost every 
 lodge festival is still celebrated, either on the anniversary of St. John 
 the Baptist, in June, or St. John the Evangelist, in December. It 
 is an innovation in the ancient Lectures ; and as a Christian Mason, 
 I most earnestly wish to see these two parallels restored; which 
 might easily be done without prejudice to the two more ancient ma- 
 sonic worthies, Moses and Solomon. 
 
 13 E. A. P. Lect., Sec, 5, from Webb. 
 
THE STAR IX THE EAST. 59 
 
 and low, the rich and poor; who, as children of one 
 Almighty Parent, and inhabitants of the same planet, 
 are to aid, support and protect each other. On this 
 principle Masonry unites men of every country, sect, 
 and opinion, and conciliates true friendship amongst 
 those who might otherwise have remained at a perpetual 
 distance. 13 Relief is the next tenet of our profession. To 
 relieve the distressed is a duty incumbent on all men, par- 
 
 13 The late Marquis of Hastings, in his celebrated Reply to an 
 Address presented to him on his leaving Calcutta, in Dec., 1822, by 
 the fraternity of Freemasons, as the Grand Master of the East, at- 
 tributes the civilization of man to the operation of this principle. 
 "The veil thrown over Masonry," says he, "renders its operation 
 silent and unobserved ; yet the influence of a body spread through all 
 classes of society, pervading every circle, and diffusing (though by its 
 separate members) opinions digested and matured, from remote periods, 
 in the brotherhood, must be powerful in its effect. I think the traces 
 of its useful sway are discoverable, if we cast our eyes on olden times. 
 Reflect on that semi-barbarism which was the condition of all the 
 states of Europe in ages not long past. What apparent cause was 
 there for a sudden and rapidly progressive mitigation of the rude 
 oppressions which characterised the day ? If none such can confi- 
 dently be pointed out, is it not reasonable to recur to an agency 
 which, while it is unobtrusive, must in its very nature be active ? 
 The secrecy observed in masonic proceedings, and the rigid scrutiny 
 exercised into the private character of candidates for admission, ex- 
 cited the curiosity of the higher ranks; and at the same time re- 
 moved every fear of their discrediting themselves by becoming 
 members of the fraternity. Once initiated, they received lessons 
 which never could have reached them in any other situation. They 
 were taught that throughout the necessary gradations in a communi- 
 ty, and amid the unavoidable distinctions arising from talents or 
 property, man was still the brother of man. This primary position 
 once adopted, all corollaries from it were readily embraced. The 
 doctrine imbibed in the lodge became the rule of action for the man 
 of might in his public sphere ; and his example disseminated the 
 principles of humanity and justice, to the utmost extent, of the circle. 
 Surely this is not a visionary supposition. Observe the difference oj 
 character between the nations of Europe where Masonry has flourished, 
 and those in which it has been proscribed, and let the contrast, so fa- 
 vourable for the former, support my hypothesis. The proof will be 
 still stronger if you advert to the despotism, the ferocity, the degra- 
 dation of mankind, in the Asiatic regions, where no casual ray of 
 Masonry has ever pierced the gloom. In Europe, what were once 
 masonic principles are so generally prevalent, that it would now bo 
 difficult to make it believed that they were once acknowledged only 
 iu a confined society. Yet it is well that the sanctuary for them 
 should still exist. Our forms are only constant inculcations to us of 
 the moral rules which ought to be observed in all times, cases and 
 situations." 
 
60 THE STAR IN THE EAST. 
 
 ticularly on Masons, who are linked together by an indis- 
 soluble chain of sincere affection. To soothe calamity, to 
 alleviate misfortune, to compassionate misery, and to re- 
 store peace to the troubled mind, is the grand aim of the 
 true Mason. On this basis he establishes his friendships, 
 and forms his connections. Truth is a divine attribute, 
 and the foundation of every virtue. To be good and 
 true is the first lesson we are taught. On this theme 
 we contemplate, and by its dictates endeavour to regu- 
 late our conduct: influenced by this principle, hypocrisy 
 and deceit are unknown; sincerity and plain dealing dis- 
 tinguish us; while the heart and the tongue join in pro- 
 moting each other's welfare, and rejoicing in each other's 
 prosperity." 14 
 
 " Without the cardinal virtues, of which Prudence is 
 the chief, the name of Mason is an empty title, and but 
 a painted bubble. Phronassis, the emblem of prudence, 
 is the first and most exalted object that demands 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 steadfast in her 
 laws: for prudence is the rule of all virtues; prudence 
 is the path that leads to every degree of propriety ; pru- 
 dence is the channel whence self-approbation flows for 
 ever; she leads us forth to worthy actions, and, as a 
 blazing star, enlightens us through the dreary and dark- 
 some paths of life. That Fortitude should be the cha- 
 racteristic of a Mason, we need not argue; by which, in 
 the midst of pressing evils, he is enabled always to do 
 that which is agreeable to the dictates of right reason. 
 Temperance, also, must be one of his steadfast princi- 
 ples, and must moderate or restrain his passions, especial- 
 ly in sobriety and chastity. We regard temperance 
 under the various definitions of moralists, as constituting 
 honesty and decency ; and in all 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 belongs to him. The cardinal virtues, 
 Temperance, Fortitude, Prudence and Justice, hold in 
 their train the inferior powers of peace, concord, quiet- 
 ness, liberty, safety, honour, felicity, piety and charity; 
 
 14 E. A. P. Lect, See 6, from Preston. 
 
THE STAR IN THE EAST. 61 
 
 with many others, which were adored by the ancients in 
 those ages when they confounded mythology with the 
 worship of the Divinity. Within the starry girdle of 
 prudence, all the virtues are enfolded. We may apply 
 this emblem to a still more religious import: it represents 
 the star which led the wise men to Bethlehem; pro- 
 claimed to mankind the nativity of the Son of God; and 
 here, conducting our spiritual progress to the Author of 
 our redemption." 15 
 
 Such are a few detached extracts from the Lectures of 
 the first degree. They proclaim, with a conviction su- 
 perior to all argument, the intimate union which subsists 
 between Masonry and Religion, between Masonry and 
 Christianity. They shew further, that our pursuits are 
 neither trifling nor insignificant, for they embrace topics 
 of general and unfading interest ; topics on which the 
 most celebrated philosophers and moralists of all ages 
 have exercised their ingenuity, to promote equally the 
 welfare of man and the glory of God. 
 
 The second degree is devoted to the study and illus- 
 tration of human science: arid to trace the greatness and 
 majesty of the Creator, by minutely analyzing his works. 
 The intellectual faculties expand as a desire of know- 
 ledge increases; and by the studies attached to this 
 degree, the mind is elevated to a communion with its 
 Maker. What a field for moral investigation and critical 
 research do the liberal sciences afford ! The subtleties 
 of grammar, rhetoric, and logic; the wonderful combi- 
 nations of arithmetic ; the universal application of ge- 
 ometry, the delicacy of music, and the sublimity of 
 astronomy, have each a separate charm to win the heart, 
 and point to a Creator. The organization of the human 
 body is another sublime subject to which the attention 
 is particularly directed in this Lecture. It embraces 
 every branch of one of the great divisions of Masonry, 
 its operative part ; and hence the disquisitions are rather 
 minute on the five orders of architecture, the use and 
 application of the globes, and other important objects 
 connected with useful science. In the second section, 
 the creation of the world, and the divine appropriation 
 of the seventh day for the purposes of rest and devotion, 
 
 15 E. A. P. Lect Sec. 6, from Hutchinson. 
 
62 THE STAR IN THE EAST. 
 
 are expatiated on, as was the uniform practice of our 
 ancient brethren many thousand years ago; and the 
 following extract will shew the object they had continu- 
 ally in view: "In six days God created the heavens and 
 the earth, and rested on the seventh day ; therefore, our 
 ancient brethren dedicated the seventh day as a period 
 of rest from their labours : thereby enjoying frequent 
 opportunities to contemplate the glorious works of the 
 creation, and to adore the great Creator." 
 
 I shall quote but little from this Lecture, because the 
 illustrations are chiefly scientific; but they all have a 
 moral and religious tendency; and the Lecture concludes 
 with that precept, to which every point of discussion 
 had a direct reference. It exhorts us to fear " GOD, the 
 great Geometrician of the universe ; and at all times, 
 and on all occasions, cheerfully to submit to his injunc- 
 tions, and to obey his precepts, which are holy, just, arid 
 good." 16 
 
 The third degree is the cement of the whole : it binds 
 men together by the mystic points of fellowship, as in a chain 
 of indissoluble affection, and teaches them to love their 
 neighbour as themselves, as the best means of evidencing 
 that the love of God is shed abroad in their hearts. But it 
 does more than this, it asserts positively the resurrec- 
 tion of the body, and points to a future state, in which 
 those who have endured sufferings in this world to pre- 
 serve their virtue and religion from profanation, shall 
 meet a suitable reward: while the wicked shall be cast 
 out as unworthy of a place in the heavenly country, and 
 receive the horrible punishment they have imprecated 
 on themselves. 
 
 The first point incites us to brotherly love : that love 
 which renders spontaneous assistance in time of press- 
 ing need, without the venal hope of receiving an equiva- 
 lent, for the reward is from above. The second point 
 inculcates universal benevolence ; which must derive its 
 satisfaction from a source distinct from, and independent 
 of, human approbation : I mean the reflection that it will 
 ensure the approbation of God, to which a reward is 
 attached beyond the reach of calumny. This enables 
 the benevolent Mason to pursue his glorious career like 
 
 16 F. C. Lect., Sec. 4. 
 
THE STAR IX THE EAST. 63 
 
 the sun in the firmament, which, though temporarily 
 intercepted by clouds which obscure his brightness, soon 
 dispels the unsubstantial vapour, resumes his dignity, 
 and bursts upon the world with a brightness more vivify- 
 ing from the effects of his temporary obscuration. The 
 third point teaches the duty and necessity of prayer to 
 God, without which, as a solemn act of religion, nothing 
 we can be engaged in can reasonably be expected to 
 prosper. The fourth point inculcates secrecy, and points 
 out the consequences of betraying the confidence re- 
 posed in us by a friend and brother. 17 For Masonry asks, 
 if you envy the prosperity of a Brother, and wound 
 him in the tenderest part by revealing his secrets : if 
 you believe and propagate the tale of defamation whis- 
 pered by the slanderer to his prejudice: if you cherish 
 and encourage the evil passions of envy, hatred, and 
 revenge : if you refuse to forgive injuries, and blot 
 them out from your recollection : how shall you estab- 
 lish the reputation either of Masonry or Christianity? 
 The fifth point teaches us to bury in oblivion a Brother's 
 failings, and to raise his virtues from the tomb : to speak 
 as well of him in his absence as in his presence: ard if, 
 unfortunately, his life be irregular, and his morals tainted 
 with crime, to say nothing rather than defame; for Masonry 
 prefers silence to slander, as Masons always pour the heal- 
 ing bairn of consolation into the wounds which tyranny 
 or inhumanity may have inflicted ; to avert the pressure 
 of calamity, and make the widow's heart to sing for joy 
 
 The moral and religious precepts of the third degree 
 arise out of emblems peculiarly adapted to its nature and 
 end. 
 
 " The Pot of Incense is an emblem of a pure heart, 
 which is always an acceptable sacrifice to the Deity ; and 
 
 l/ This is an illustration of the masonic Key. In our Tracing 
 Boards this emblem is most unaccountably and improperly omitted. 
 The Key is one of the most important symbols of Freemasonry, and 
 ought to be prominently kept in view. To the uninitiated, or im- 
 perfectly taught Mason, it bears the appearance of an inanimate 
 metal instrument, whose use is obviously confined to the perform- 
 ance of one simple act. But the well-instructed Brother views it 
 with a different eye. He beholds in it the symbol which teaches him 
 to keep a tongue of good report ; to speak as well of a Brother in 
 his absence as in his presence, and even better ; because, when pre- 
 sent, he has an opportunity of defending himself. 
 
64 THE STAR IN THE EAST. 
 
 as this glows with fervent heat, so should our hearts con- 
 tinually glow with gratitude to the great and beneficent 
 Author of our existence, for the manifold blessings and 
 comforts we enjoy." 18 
 
 " The Bee-hive is an emblem of industry, and recom- 
 mends the 'practice of that virtue to all created beings, 
 from the highest seraph in heaven to the lowest reptile 
 in the dust," &c., &c. u ' 
 
 " The Sword pointing to a naked Heart, demonstrates 
 that justice will sooner or later overtake us ; and al- 
 though our thoughts, words, and actions may be hidden 
 from the eyes of men, yet that ALL-SEEING EYE which 
 the sun, moon, and stars obey, and under whose watchful 
 care even comets perform their stupendous revolutions, 
 pervades the inmost recesses of the human heart, and 
 will reward or punish us according to our works." 20 
 
 " The Anchor and Ark are emblems of a well-grounded 
 hope and a well-spent life. They are emblematical of 
 that divine Ark which safely bears us over this tem- 
 pestuous sea of troubles; and that Anchor which shall 
 safely moor us in a peaceful harbour, where the ' wicked 
 cease from troubling, and the weary are at rest.' " 21 
 
 " The Hour-glass is an emblem of human life. Behold 
 how swiftly the sand runs, and how rapidly our lives are 
 drawing to a close! We cannot without astonishment 
 behold the little particles which are contained in this 
 machine, pass away almost imperceptibly, and yet, to 
 our surprise, in the short space of an hour all are ex- 
 hausted. Thus wastes human life. At the end of man's 
 short hour, death strikes the blow, and hurries him off 
 the stage to his long and darksome resting-place ; for 
 there is no escape from the piercing arrows of death. 
 The thick walls of the palace of a king, with the clay- 
 built cottage of the lowly pauper, are equally pregnable 
 to his darts. Strength or weakness, health or sickness, 
 tidies or poverty, all all, in one uridistinguishable level, 
 fall beneath his mighty arm. Wherever he levels his 
 bow, the mark is certain : the victim falls, the silken 
 cord of life is cut in twain, and the mourners weep about 
 the streets ; for the re-union of soul and* bodv, when 
 
 18 M: M. Lect. Sec., 7, from Webb. 
 
 19 Ibid. 20 Ibid. 21 Ibid. 
 
THE STAR IN THE EAST. 65 
 
 once thus separated, exceeds all human power: such 
 hath been man in every age of the world ; such is man 
 in his present most exalted moments, and such are each 
 of us. To-day, perhaps, the sun of prosperity and joy 
 shines upon our persons and our families; health and 
 strength invigorate our own persons and those of our 
 beloved friends, and we only feel for the sorrows of 
 another's woes ; but to-morrow some friendly heart may 
 sigh over our own breathless corpse, ' Alas ! my Bro- 
 ther.' "* 
 
 " The Scythe is an emblem of time, which cuts the 
 brittle thread of life, and launches us into eternity. What 
 havoc does the scythe of Time make among the human 
 race ! If by chance we escape the numerous evils inci- 
 dent to childhood and youth, and arrive in perfect health 
 and strength at the years of vigorous manhood, yet 
 decrepit old age will soon follow, and we must be cut 
 down by the all-devouring scythe of Time, and be 
 gathered into the land where our fathers are gone before 
 us." 23 
 
 "The Coffin with the Skull and Cross Bones are em- 
 blems of mortality, and cry out with a voice almost 
 more than mortal, ' Prepare to meet thy God. 1 Infancy or 
 youth, manhood or old age all must pass to the embrace 
 of corruption. ' How often do we see the tear of sor- 
 row moistening the cheek of ^enerable age, while hang- 
 ing over the corpse of a beloved son or daughter, snatched 
 from life in youth and beauty ! How often do we see 
 the strong features of manhood distorted or broken by 
 unaffected grief, while hanging over the grave of a be- 
 loved wife, or even of an infant child ! How often do 
 we drop a tear when we behold the disconsolate widow 
 leading her trembling orphans from the grave of their 
 departed father; and, before she could leave the hallowed 
 ground, turn round to heave the farewell sigh, when her 
 sorrows were too great to weep.' " 24 "* 
 
 " The three Steps usually delineated upon a master's 
 carpet, are emblematical of the three principal stages of 
 
 22 M. M. Lect., Sec. 7, from Webb and Inwood. 
 
 23 M. M. Lect, Sec. 7, from Webb. 
 21 M. M. Lect., Sec. 7, from Inwood. 
 
66 THE STAR IN THE EAST. 
 
 human life, youth, manhood, and old age. In youth, as 
 entered Apprentices, we ought industriously to occupy 
 our minds in the attainment of useful knowledge; in 
 manhood, as Fellow Crafts, we should apply our know- 
 lodge to the discharge of our respective duties to God, 
 our neighbour and ourselves; that so in old age, as 
 Master Masons, we may enjoy the happy reflections con- 
 sequent on a well-spent life, and die in the hope of a 
 glorious immortality." 25 
 
 " The Sprig of Acacia points to that state of moral 
 obscurity to which the world was reduced previously to 
 the appearance of Christ upon earth: when the reve- 
 rence and adoration due to the Divinity were buried in 
 the filth and rubbish of the world ; when religion sat 
 mourning in Israel in sackcloth and ashes, and morality 
 was scattered to the four winds of heaven. In order that 
 mankind might be preserved from this deplorable state of 
 darkness and destruction, and as the old law was dead 
 and become rottenness^ 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 ancients 
 were not able to raise her; she eluded "the grasp, and their 
 polluted hands were stretched forth in vain tor her restora- 
 tion. Those who sought her by the old law were 
 frustrated, for death had stepped between them, and 
 corruption had denied the embrace ; sin had beset her 
 steps, and the vices of the world had overwhelmed her. 
 
 25 M. M. Lect., Sec. 7, from Webb. 
 
 26 The Acacia is thus described by botanists. The Acacia, or 
 Egyptian Thorn, is a genus, the characters of which are these : 
 The flower consists only of one leaf of a funnel shape, and contains 
 a great number of stamina. The flowers are commonly collected in 
 clusters, or little heads; the pistil arises from the bottom of the flow- 
 er, and finally becomes a silHquose fruit divided into several hollows, 
 and containing a number of roundish seeds. Amongst antiquaries, 
 the acacia denotes something resembling a kind of roll or bag, which 
 is seen on medals in the hands of severarof the Consuls and Emperors, 
 from the time of Anastasius. According to Du Cange, the xxm, 
 properly so called, was a purple bag, filled with earth, and borne by 
 the prince in his left hand, to remind him of his frailty and immor- 
 tality. 
 
THE STAR IN THE EAST. 67 
 
 The Great Father of all, commiserating the miseries of 
 the world, sent his only Son, who was innocence (axay.m) 
 itself, to teach the doctrine of salvation : bij whom man 
 teas RAISE njrom the death of sin unto a life of righteomness ; 
 from the tomb of corruption, unto the chambers of hope; 
 from the darkness of despair to the celestial beams of 
 faith ; and not only working for us this redemption, but 
 making with us the covenant of regeneration, whence we 
 become the children of God and inheritors of the realms 
 of heaven." 27 
 
 Here, then, I shall close my extracts from the Lectures 
 on Masonry. If they do not refer to religion, they have 
 no meaning whatever : and I will submit to the inference 
 w r hich may then be deduced, that Masonry is a trifling 
 and unimportant pursuit. All the general truths of 
 religion, as they are received among Christians, are here 
 brought into a lucid point of view, and their practice 
 enforced from a consideration of the awful doctrine of 
 future retribution. 
 
 I decline entering, in this place, on the Royal Arch 
 Degree, for reasons which will be obvious to the consider- 
 ate Mason. It is so intimately blended with all that is 
 dear to us in another state of existence, and divine and 
 human affairs are interwoven so awfully and minutely in 
 all its disquisitions, that it would be almost impossible to 
 enlarge upon the subject without rending the veil which 
 conceals the most sublime mysteries which can engage 
 the attention of man ; suffice it to say, that the degree is 
 founded on the name .of JEHOVAH, 28 as Christianity is 
 
 37 M. M. Lect.. Sec. 7, from Hutching on. Many other moral illus- 
 trations may be found on reference to the last edition of Preston. 
 
 28 The true pronunciation of the Tetragrammaton is undoubtedly 
 lost. Those who think, say the authors of the Universal History, that 
 Jehovah is the right pronunciation, are far enough from being sure 
 of it. It is plain that the ancients wrote it very differently from them. 
 Sanchoniatho spells itJevo; Diodorus Siculus, Macrobius, Clemens 
 of Alexandria, St. Jerome, and Origen, pronounced it Jao. The 
 ^amaritans, and after them Epiphanius and Theodoret, call it Jave or 
 Jabc. Others of the ancients write it Jahoh, Javo, Jaon, Jaho, and 
 Jakoce. Among the moderns, Capellus is for pronouncing it Javo ; 
 Drusius contends for Jave ; Hottinger for Jehva ; Mercer will have it 
 Jehovah; Castilio says Jovah ; su\d"LeC\ei'cJairohorJowoh. Some- 
 thing like these the Eomans had in their Jovis, to which Varro 
 geems to allude when he says, " Deum Judasorum esse Jovem," that 
 
68 THE STAR IN THE EAST. 
 
 founded on the name of Jesus Christ : virtue is its aim, 
 the glory of God its object, and the eternal welfare of 
 man is considered in every point, part, or letter of its 
 ineffable mysteries. 
 
 Jove was the God of the Jews, as St. Austin alleges out of him. 
 The Moors likewise called God Juba or Jubah ; and the Mahomedans, 
 Hou, which, with them, signifies the same as Jehovah, i. e., He who is. 
 
CHAPTER VI. 
 
 THE MECHANISM OF MASONRY IS SYMBOLICAL OF ITS 
 CONNECTION WITH THE CHRISTIAN RELIGION. 
 
 I ENTER on the subject-matter of this chapter with 
 extreme circumspection, aware that the nature of our 
 peculiar ceremonies cannot be exhibited in a printed form. 
 The meagre outline only of masonic mechanism can be 
 described, and that with the utmost care and delicacy; 
 and therefore, if this division of my subject should fail to 
 produce the same degree of conviction, which I flatter 
 myself must have attended the preceding, it will not 
 be attributable to. the inadequacy of its merits, because 
 our mechanism is the sacred fountain whence the stream 
 of its morality flows, but from the contracted limits by 
 which the argument must be necessarily bounded. I 
 shall perhaps, however, be able to show, even from 'the 
 scanty use of these forbidden materials, that Masonry is 
 a religious institution ; for each individual ceremony, 
 how insignificant soever it may appear when standing 
 alone, is still a star which sheds its lustre on religion, and 
 the whole united system is a bright and burning constel- 
 lation, which blazes amidst the darkness with unfading 
 splendour, and proclaims with the voice of angels, Glory 
 to God, peace on earth, good-will towards men! So 
 mote it be. 
 
 The first important act which takes place at the estab- 
 lishment of a masonic lodge, is the business of dedication 
 and consecration. This act is a solemn appropriation of 
 Masonry to God ; as the lodge is, at the same time, 
 inscribed to St. John the Evangelist, who finished by his 
 learning what the Baptist began by his zeal; and these 
 are the two burning and shining Lights on earth, which 
 illuminate our journey as we travel on to attain the 
 third Great Light in heaven. 
 
 The ceremonies which are technically termed opening 
 
70 THE STAR IN THE E A.ST. 
 
 and closing 1 the lodge, come next to be spoken of. These 
 are solemn rites and derive their excellence from the 
 name of that Being whose blessing is invoked, and whose 
 assistance is humbly supplicated, before we can engage in 
 any of the important business of Masonry with a rational 
 hope of success. After the lodge is closed, the Brethren 
 are dismissed with a prayer of gratitude, as the incense 
 of an evening sacrifice, for the protection afforded by the 
 great Author of Good, not only to the few individuals 
 present, but to-the Fraternity at large, wheresoever dis- 
 persed under the wide and lofty canopy of heaven. 
 
 The Lodge being opened with solemn prayer, and im- 
 pressed with the conviction that the All-seeing Eye above 
 
 I - . * 
 
 observes and notes our actions, we proceed to the initia- 
 tion of candidates by progressive steps or degrees. This 
 plan of gradual admission to our privileges is sanctioned 
 by the practice of every system of true religion which 
 has flourished in the world. The patriarchal scheme 
 had its three seperate degrees of perfection. The Jews 
 had their three sorts of proselytes, and three orders of 
 the priesthood; and the early Christians their Rulers, 
 Believers and Catechumens, each corresponding with the 
 three degrees of Masonry. 
 
 The admission into the first degree is on a certain text 
 of Scripture, sanctified by a firm reliance on the protec- 
 tion of God. The reception is by prayer; the candidate 
 is bound by solemn obligations to keep faith with his 
 Brethren; 2 and the illumination is performed in the name 
 
 1 For a description of these ceremonies, vide Preston's Illustrations, 
 Book 2, Sec. 6. 
 
 2 The oaths of ancient nations differed in their nature and tendency. 
 A most solemn oath was confirmed by an appeal to Jupiter, or any 
 other celestial god : but on ordinary occasions they swore by the 
 living or the dead ; by their hands, feet, or head ; by the thigh, which 
 was an emblem of Noah's ark; by these members in any other per- 
 son : and an oath sanctified by an appeal to the head of a king, or a 
 hero, was considered most solemn and binding ; for the head being 
 esteemed the seat of reason, it was deemed impious to violate a delibe- 
 rate appeal to so noble a part of the human frame. Some think the 
 appeal was made to the head because it was the symbol of health. 
 The soldier, the artificer, the husbandman, each swore by an imple- 
 ment of his calling. 
 
 These oaths were variously confirmed : by lifting up the hands to 
 heaven, by placing them on the altar, or on a stone, or in the hands 
 of the person administering the oath* &c. ; and a most solemn method 
 
THE STAR IN THE EAST. 71 
 
 of the Divinity. The aspirant, with his face to the East, 
 fancies he beholds, in succession, the place where Adam 
 enjoyed the happiest period of his existence; the place 
 where Christianity was revealed to man; the place 
 where the star proclaimed the birth of Jesus; the place 
 where Christ was crucified; and the place where he 
 ascended into heaven. The East was always accounted 
 holy; 3 and hence, our Saviour was termed ORIENS, from 
 
 of confirming an oath was by placing a drawn sword across the throat 
 of the person to whom it was administered, and invoking heaven, 
 earth, and sea, to witness the ratification. " It was very usual," 
 says Potter, (Arch. Grcec., c. 2, I. 6,) "to add a solemn imprecation 
 to thpir oaths, either for the satisfaction of the person by whom the 
 oath was imposed, or to lay a more inviolable obligation on themselves, 
 lest they should at any time repent of their purpose, and take con- 
 trary measures to what they then resolved upon." And the same 
 author gives the following examples. 
 
 This penalty is taken from Sophocles : 
 
 " Curses attend you if e'er false you prove; 
 Your days in bitter sorrows may you live, 
 And when Fate calls (but may that lingering come !) 
 May your dead corpse no jit interment jind," &c. 
 
 And this from Homer : 
 
 " While streams of pour'd-out wine dye all the way, 
 Thus they address the gods 
 ' Great, Mighty Jove, and all ye Powers divine, 
 Whose justice suffers no unpunished sin, 
 Bear witness to the solemn vows we make, 
 And grant the party which them first shall break, 
 Whoe'er it be, as now the ground wine stains, 
 May so o'erspread it with their dashed-out brains.' " 
 
 The memory of a great and good man was, in ancient times, dis- 
 tinguished with a splendid funeral, and a tumulus of extraordinary 
 magnitude, surmounted by a pillar, on which the name and good 
 qualities of the deceased were usually inscribed ; whilst criminals, or 
 perjured persons, were denied the rights of sepulture ; and as an 
 eternal mark of disgrace and infamy, their bodies were cast into the 
 ground unburnt, and thus exposed to putrefaction ; a calamity more 
 dreaded than death itself, their bowels being first taken out and burnt, 
 and the ashes scattered to the four winds of heaven. 
 
 3 The East was considered a fortunate quarter by all the world, 
 because of the light, heat and vigour, which the sun communicates 
 to mankind from that part of the heavens ; and the West unfortunate, 
 because of the Sun's departure. The Scholiast upon Sophocles 
 (Ajaco. v., 1. 84) says that the right hand, or the East 3 signifies Pru- 
 
72 THE STAR IN THE EAST. 
 
 an impression of the superior sanctity of his person. 4 A. 
 white apron, made of the purest lamb-skin, is presented 
 to him, which, he is told, derives its distinction from the 
 purity of its colour, emblematical of innocence; which 
 is an affection of the mind that all human honours are 
 ineffectual to bestow. But it possesses a still higher and 
 more glorious reference; it is a symbol of the innocence 
 and perfection of the Christian life, which makes the 
 Lamb without spot, a model for its imitation, and looks to 
 futurity for a crown of glory and a sceptre of peace. The 
 early catechumens, when they were admitted to the first 
 degree of Christianity, were invested with a white gar- 
 ment, accompanied by this solemn charge : " Receive the 
 white and undefiled garment, and produce it without spot 
 before the tribunal of our Lord Jesus Christ, that you 
 may obtain eternal life." And this is made a distinguish- 
 ed reward, even to the saints in heaven, 5 for their success 
 in combating the three great earthly powers, the world, 
 the flesh, and the devil. 
 
 The candidate is taken by the right hand, as a proof of 
 friendship and faithfulness ; for the right hand was always 
 esteemed an eminent symbol of fidelity. In all compacts 
 
 dence, and the left hand, or West, Folly. Aoiare^a ol Ttakaiol TO. 
 ucoga exdkaJv, dsgia de ra ovveTa. 
 
 All omens were deemed propitious which appeared in the East, and 
 the contrary if exhibited in the West. 
 
 44 1 am told by a learned friend," says Sir John Malcolm, in his 
 History of Persia, (c. 7,) "that the Hebrew term for EAST, means 
 before ; WEST, behind ; SOUTH, the right, and the NORTH, obscure or 
 concealed. The three first of these terms denote the position of an 
 adorer of the sun; the last describes the darkness with which the first 
 inhabitants of the earth believed the northern part of the globe to be 
 enveloped." 
 
 4 The East or dayspring Oriens, Avarolr], was a term used to 
 designate the Redeemer of mankind. In the application of this word, 
 some distinctions have been made, ano avarokcav, means from the 
 East ; by avatolni, the rising of stars in general is signified ; and by 
 17 avarokr], the rising of a particular star in the East. Avar oh], how- 
 ever, with the Cabalists, denoted the eternal Wisdom of God ; which 
 is, indeed, the same as the eternal Word of God, or Christ. And 
 thus the Fathers, when they prayed, turned their eyes towards the 
 East, or in other words, toward the Saviour, who was crucified with 
 his face toward the West. Clemens Alexandrinus says, we pray 
 toward the East, Ttoos rrjv ecofrivriv avaroAij at ev%at ; and gives as a 
 reason for the custom, that the East is the birth of the day, and the 
 source of li^ht, yeve&ktov rjusoae eixcov rj avaTo)*r r 
 
 6 Rev. c. lii.j v. 5. 
 
THE STAR IN THE EAST. 73 
 
 and agreements it was usual to take each other by the 
 right hand, that being the manner of plighting faith ; 
 and this was done, either out of the respect they had to 
 the number ten, as some say, there being ten lingers in 
 the two hands; or because such a conjunction was a 
 token of amity and concord ; whence, at all friendly 
 meetings, they joined hands, as a design of the union of 
 their souls ; and the right hand seems to have been used 
 rather than the left, because it was more honourable, as 
 being the instrument by which superiors give commands 
 to those below them ; whence Crinagoras, in an epigram, 
 saith, it was impossible that all the enemies in the world 
 should ever prevail against Rome, 
 
 godlike Caesar shall a right hand have 
 Fit for command." 6 
 
 The aspirant is then shown the three greater and lesser 
 lights of Masonry; 7 the former as rules of faith and 
 practice, and the latter to express the regularity and 
 usefulness of the creatures which God has graciously 
 formed for the use of man. 8 The form and dimensions of 
 the lodge now engage his attention, while he is taught 
 the invaluable lessons which they inculcate. 9 "When 
 
 6 Potter's Arch. Grsec., 1. 2, c. 6. 
 
 7 "As the golden candlestick," says Hutchinson, "in the Taber- 
 nacle of Moses, was at once emblematical of the Spirit of God, 
 whereby his chosen people were enlightened, and prophetical of the 
 churches ; or otherwise, as Josephus says, representative of the 
 planets and the powerful works of God ; so our Three Lights show 
 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." 
 
 8 The Sun, the Moon, and the Master of the Lodge. The Sun, as 
 the ruler of the day; the Moon, as the silver queen of night; the 
 regularity of whose appearances, with the uniform course of the Sun, 
 converts them into parts of a triangular type, which is completed by 
 the addition of the W. M., whose stated periods of attendance to 
 discharge the important duties of his office, ought to be formed on 
 the model of those two luminaries, never deviating, but always punc- 
 tual and correct. 
 
 9 The form of the lodge is an oblong square, or double cube, of 
 extensive dimensions. The double cube was esteemed sacred all 
 over the world, as an expressive emblem of the powers of light and 
 darkness, proceeding from the chaotic egg. The Chinese adored the 
 Divinity under this form ; and the inhabitants of Stony Arabia \vor- 
 
 9 
 
74 THE STAR IN THE EAST. 
 
 we look into a Masons' lodge, we behold it extending from 
 the heavens to the centre of the earth. High as the heavens, 
 we behold Him who is the manager of all creation, in 
 the exercise of his wisdom and power. Deeper than 
 hell, we see him carrying on redemption, beyond the 
 narrow limits of all human philanthropy, saving not only 
 a part, but the whole : saying unto Death, 'I will be 
 thy plagues;' and unto hell, 'I will be thy destruction ;' 
 breaking all its massy doors, and setting its despairing 
 prisoners free. Look we from the East to the West, from 
 the North to the South, we see the seasons roll their usual 
 round of uninterrupted variety. First comes smiling 
 Spring in all her tender softness ; the fostering sun, the 
 moistening shower, all the pleasing promises of plenty. 
 Next shoots the Summer's sun in full perfection, to bless 
 the ripening year; which Autumn, with her full-fed 
 fatness, showers upon the earth for man's enjoyment ; 
 and even when surly Winter blows, we lose its essence 
 of intention, if, even in that inclement moment, we ever 
 lose sight of a God of Love." 10 
 
 There are innumerable ceremonies attached to this 
 degree, which have a similar reference, but I am with- 
 held from introducing them here, for obvious reasons ; 
 but it will be plainly perceived that they are calculated 
 to promote the glory of God, as well a& the happiness of 
 man, from the specimen already given ; for they leave an 
 impression of peculiar solemnity on the candidate's mind, 
 which is seldom effaced to the latest hour of his existence. 
 Our ceremonies embrace such a wide extent of illustra- 
 tion, that their full import cannot be wholly developed 
 within the limits of a single lecture : much appropriation 
 of talent, and much deliberate investigation, must be 
 used by the Mason who would become master of the 
 science, or even elucidate the hidden meaning of all our 
 forms, symbols, and ceremonies. The comprehensive 
 nature of Masonry affords full scope to exercise the abili- 
 
 sliipped a black cubical stone. The oracle at Delphos recommended 
 doubling the cubical altar of Apollo as a means of stopping a destruc- 
 tive pestilence which raged amongst the people ; and even the true 
 religion had its cubical altars, by the express direction of God him- 
 self; for the ark and the altar of incense were double cubes. (Exod. 
 0. xxxvii., v. 1, 25.) 
 > Inwood. 
 
THE STAR IX THE EAST. 75 
 
 ties of any friend of scientific research; while all its 
 illustrations are accompanied with a warm glow of devo- 
 tion which will penetrate the most indolent, and make 
 him feel and acknowledge his dependence on the gracious 
 Author of his being. 
 
 Masonry, like all other sciences, cannot be attained 
 without assiduous and diligent labour; for the signs and 
 tokens of external communication are but the keys of the 
 cabinet in which all our valuable knowledge is stored 
 up. Without initiation, this knowledge is unattainable; 
 .and initiation, without subsequent research, is an acqui- 
 sition which can scarcely be pronounced desirable ; lout 
 he who uses the keys of our treasure with freedom, fer- 
 vency, and zeal ; or, in the language of Masonry, he who 
 keeps them highly polished with chalk, charcoal, and clay, 
 will find a precious jew r el at every step he takes ; and 
 while he presses on with ardour in the pursuit of know- 
 ledge and virtue, he may be certain of attaining the rich 
 prize he has in view. 
 
 The Fellow Craft, like the entered Apprentice, is 
 admitted in the name of God ; and is received and con- 
 secrated by prayer. He enters between the tw T o great 
 pillars, which are emblems of the strength of mind and 
 stability of disposition which he must display in his new 
 character as a Mason ; not only to promote his own ulti- 
 mate benefit, but that the Order in which he has enrolled 
 himself may not be exposed to public censure from the 
 licentiousness of his propensities, or the irregularity of 
 his conduct. Before he can participate in the privileges 
 of this degree, the candidate must ascend a winding stair- 
 case, after having safely passed the pillars of strength 
 and stability. This staircase consists of eleven steps, and 
 five divisions. As he ascends thejirst step he is taught 
 the unity of the Godhead, who created the world by his 
 power and governs it by his wisdom and justice. At the 
 third step he is reminded that this one sacred Being com- 
 prehends three distinct persons, the Father, the Son, and 
 the Holy Ghost. He is instructed also in the nature of 
 the three dispensations, the Patriarchal, the Jewish and 
 the Christian. At the fifth step his progress is again 
 arrested to explain the goodness of Providence in man's 
 behalf, by the distribution of the five external senses; 
 hearing, seeing, feeling, tasting, and smelling ; all of 
 
76 THE STAR [X THE EAST. 
 
 which he has also bestowed on the brutes ; but to stamp 
 a decided ascendancy on the lord of the creation, he en- 
 dowed him with the attribute of reason, that he might 
 be enabled to convert the gifts of Heaven to his own 
 eternal welfare. Hence the necessity of a diligent appli- 
 cation of his inestimable present, to the service equally 
 of such human sciences as are placed by the Almighty 
 within the reach of his capacity, and of the study of 
 religion, and the worship of God. To keep the reason- 
 ing faculty in exercise, the five noble orders of architec- 
 ture are proposed as subjects of contemplation and 
 research ; and this being a progressive study, if carried 
 to perfection, will fill the mind with lofty and compre- 
 hensive ideas of God and his works. Here, too, the 
 candidate is reminded of the five remarkable points in the 
 ever-blessed career of our Lord and Saviour Jesus Christ. 
 A regular series of consequences, affecting our temporal 
 and eternal welfare, are deduced from his birth, his life, 
 his death, his resurrection, and his ascension. Bending 
 in reverence before the awful subject, the candidate pro- 
 ceeds to the seventh 11 step, where his instructor points out 
 the seven liberal sciences as objects of his rational ambi- 
 tion; and acquaints him that a perfect knowledge of 
 grammar, rhetoric, logic, arithmetic, geometry, music, 
 and astronomy, will lead him "through Nature up to 
 Nature's God," and elevate his mind to the contemplation 
 
 11 The number SEVEN has been considered, in every age of the 
 world, as possessing extraordinary qualities ; and this belief was 
 most probably derived from the creation being completed in seven 
 days. The patriarchal sacrifices were usually offered by sevens ; and 
 the number of many things recorded in the Apocalypse are seven. 
 This number, among the Cabalists. denoted universality ; and amongst 
 the Pythagoreans it was termed ae&aopov a^ios, worthy of veneration, 
 They pronounced it perfect, and most fit for religious purposes. 
 And Bishop Horsley says, *' I am persuaded that the choice of the 
 number seven was a solemn and significant appropriation of the offer- 
 ings of the Supreme God, the Maker of the world." (Dis. on Propk.) 
 
 On the seventh day of each lunar month in Greece, says Arch- 
 bishop Potter, was a festival in honour of Apollo, to whom all seventh 
 days were sacred ; because one of them was his birthday, whence he 
 was sometimes called Ef38oua%vr t s. The story we have in Hesiod : 
 
 . . . . xai efiSoftr] teqov r^ay 
 Tr t yap Ano'M.ajva. '/qvoaoga %eiva.TO AjjTca. 
 . . . . " the seventh day is sacred, 
 'Cause Phoebus then was of Latona born," 
 
THE STAB IN THE EAST. 77 
 
 of heavenly things; preparing him, by gradual approach- 
 es to perfection here, for a full display of light and 
 knowledge in a future state. When the candidate has 
 arrived at the summit of the winding staircase, by as- 
 cending the elevetit-h step, he is reminded of the miraculous 
 preservation of Joseph, who preceded his eleven brethren 
 into Egypt under the direction of God, that he might be 
 the means of preserving his whole race from the effects 
 of the seven years' famine, which raged with unaccus- 
 tomed violence throughout all the East. He is further 
 put in mind of the treachery of Judas Iscariot, who 
 betrayed his Master ; and being seized with an agonizing 
 remorse of conscience, which rendered life insupportable, 
 he violently terminated his own existence, and reduced 
 the number of Apostles to eleven. The closely-tiled 
 door of the middle chamber then gives way at his word, 
 and he enters to behold the superb illumination of that 
 blazing central star, which refers to fhe God of his 
 creation ; and the mystical application of the successive 
 numbers of 3, 5, 7, and 11, is explained to signify the 
 GREAT JEHOVAH, who is so brilliantly represented in the 
 chamber to which that staircase leads ; for in the Hebrew 
 notation, I represents 10, the sum of 7+3, A 5, and H 11. 
 
 A certain part of the mechanism attached to this 
 degree cannot be exposed ; in fact, it requires years and 
 experience, patient industry and laborious toil to become 
 acquainted with all the subjects embraced by this com- 
 prehensive step ; and he whose various talent shall allow 
 him to conquer all the impediments opposed to his 
 advancement in the knowledge of Fellows-craft Masonry, 
 will be eminently entitled to the honourable distinction 
 of a master of science, and a perfect moralist. 
 
 The ceremonies of the third degree are introduced by 
 a prayer expressive of the feeble and inefficient nature of 
 *nan without the blessing of God's assistance ; and the 
 duration of that eternity to which death is the avenue, 
 is depicted by circumambulation. The candidate is bur- 
 thened with ceremonies, to denote the galling nature of 
 the Jewish dispensation, even when at its highest stage 
 of perfection. The surrounding idolaters, envying pri- 
 vileges which appeared to insure the favour of the Deity, 
 determined to become possessed of these invaluable 
 secrets, or to extirpate the Jewish nation. The Jews, 
 
78 THE STAR IX THE EAST. 
 
 refusing to abandon their religion to the profanations of 
 idolatry, finally suffered a moral death in the extermina- 
 tion of their polity. The three assassins were the Assy- 
 rians, the Chaldeans, and the Romans. The first blow 
 which this dispensation received, was inflicted . by 
 Shalmanezer, who carried the ten tribes into captivity, 
 from which they never returned. The second blow was 
 still more severe. It was inflicted by Nebuchadnezzar, 
 who utterly destroyed their city and temple, and carried 
 the two remaining tribes to Babylon. Weakened, but 
 not destroyed by these attacks, they rebuilt their temple, 
 and assumed the semblance of their former system of 
 worship, though much deteriorated, from the loss of many 
 valuable privileges. At length came the ruffian band, 
 more determined than either of the former, under the 
 command of Herod, who gave the death blow to their civil 
 and religious liberties by the conquest of Jerusalem, 
 and the reduction of Judea to the state of a Roman 
 province, over which this tyranj;, not of their own regal 
 line, nor even a Jew, was appointed king. The old law 
 was now dead, and was become perfect rottenness; her 
 tomb was in the rubbish and, filth cast forth of the temple, and 
 acacia wove its branches over her monument. They attempted 
 to raise her from the dead, but she fell from their grasp, a mass 
 of putrefaction ; until at length the resurrection of Jesus 
 cemented the bands of Christian fellowship, and formed 
 an indissoluble chain of connection, of which Christianity 
 was the basis, amongst all mankind who were inclined to 
 comply with the terms of initiation into the covenant of 
 grace. 
 
 Here then the perfected Mason feels and acknowledges 
 the power of Religion over the soul, by a full and striking 
 proof of that resurrection from the dead, which is the 
 precursor to a new accession of light and knowledge, 
 that bursts upon him like an ethereal flood, and leaves 
 him astonished at his own acquisitions. 
 
 The symbols, the tokens, the landmarks of the Order, 
 are now fully entrusted to his care ; but, lest he should 
 be too highly elated by his newly-acquired privileges, a 
 most solemn charge is delivered, reminding him, that 
 though he is now ranked with those distinguished few to 
 whom the appellation of Master-Mason may with pro- 
 priety be applied, yet he is still, in the sight of God, only 
 
THE STAR IN THE EAST. 79 
 
 a weak and fallible mortal ; that death may in an instant 
 deprive him of that knowledge which it is his province 
 to improve; and that the talent committed to his charge 
 cannot, without danger, be hid in a napkin, but must be 
 profitably and actively employed to the salvation of his 
 soul. 
 
 Thus is the mechanism of three degrees of Masonry 
 most admirably constructed to enforce the great truths of 
 morality and Religion ; and I see not how it can fail to 
 produce that salutary impression on every mind, except 
 it be distorted by innovations, prostituted by a deviation 
 from the ancient landmarks, and thus converted into the 
 mere shibboleth of a sect or party. But Masonry, in its 
 broad and permanent acceptation, is the handmaid of 
 Religion ; and if practised with this fundamental princi- 
 ple in view, may assist us in profitably running our race 
 on earth, that at the final consummation of all things we 
 may receive the reward of our faith, even a joyful exal- 
 tation to the blessed mansions of eternal felicity. 
 
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