that the works and the word of God indirectly sanction secrecy. In addition to this, Reason justifies us, and, to a reflecting, discerning, and understanding mind, points out the necessity of concealing those signs and tokens which serve as tests, and enable one Mason to know another as well by night as by day. There are privileges to which a Mason, and none but a Mason, is entitled. Should we reveal those secrets which have been so solemnly committed to our care, we would at once become the subjects of the imposition, not of the good, the highminded and the honorable, but of the base, the wicked and deceitful class of men, and that general confidence which exists among Masons would be destroyed. Though we have secrets, and intend to keep them, yet, in our judgment, we speak the truth, when we say, all the principles of Masonry are published and given to the world. At a small expense, you may procure a good Masonic library, and with a little labor, you may become acquainted with the principles of our Institution. If you wish to know what the Masonic world is doing, you can obtain this knowledge in a condensed form, by perusing the Freemasons' Magazine, published monthly in Boston. The editor is a man who carries the head, and wields the pen, of an honest gentleman and a Mason.

Masonry, in its present form, appears to have been established by King Solomon the wise. Though there were Lodges in various parts of the world before the building of the Temple at Jerusalem, yet it appears that there were differences in their ritual, their design, and their principles. Masonry, in its present form, should not, I think, be dated farther back than the time of building the Temple. In the performance of that great work, 150,000 laborers, 3,300 overseers, and 3 Grand Masters were engaged. In its execution, the wisdom of Solomon, the strong support of Hiram, King of Tyre, and the beautifying genius of Hiram, the son of a widow, were united. Men of different countries were brought together, and Solomon knew that some system must be adopted in order to harmony among the laborers, and success in the undertaking. Here his wisdom is apparent. He devised a scheme which, while it required all the laborers to believe in the existence of one sovereign Ruler, still allowed them to worship God under their own vine and fig tree, according to the dictates of their own consciences, and to call their God by whatever name they thought proper, whether that name be the "Great Spirit," "Jehovah, Jove, or Lord." In this system is embodied a set of rules which inculcate pure morality, benevolence, truth, strict honesty, impartial justice, and, in fine, all those principles and duties which are essential to the existence of a moral and social being. He thus established a system which may be received by the good and the true in every clime, in every age, of every sect, denomination and party, political and religious. A system which has stood the test of ages, we here behold. Nations have risen, and systems have been devised, and time has buried them: but Masonry survives their fall, and it will doubtless continue to live and spread its benign influence till time shall be no more.

Notwithstanding the beauty and purity of this Institution, enemies, bitter, malignant, implacable enemies, have used the pen of misrepresentation, the tongue of slander, and the death-dealing weapon, for the purpose of crushing her. Politicians and Kings have fought against her; and even the Church, her younger, nobler, but sometimes misguided sister, has, and does, sometimes, take a stand against her. In the light of reason, we ask, why this opposition? What is there in the genius and spirit of Masonry to which a good man can object? Can he object to the principles, the duties, or the fruits of Masonry? No, no: if he is a man of sense and intelligence, he would blush in doing that. For all these duties are made obligatory upon us by the word of God, and sanctioned by the universal consent of all good men. If all good men and the holy word of God sanction and approve the principles, the duties, and the fruits of Masonry, we ask again, why does the Institution meet with opposition? Here come some objectors. The first objects because we have secrets which we say are good, and which we will not give to the world: this, he says, is putting the candle under the bushel: a thing forbidden in scripture. To the charge of secrecy, if there

is any crime in secrecy, we plead guilty: but we enter our protest against the inference drawn from the charge. By a reference to the passage of scripture cited in this objection, you will find that by the expression, putting the candle under a bushel, a neglect of good works is alluded to, and not the concealment of secrets. Hear the next passage: "Let your light so shine among men, that others seeing your good works, may glorify your Father which is in heaven." But, take care that, in urging secrecy against us as a crime, you do not criminate the God of Heaven himself! God's works and God's word, as we have shown, and could much more fully show, abound in secrets. How comes it to pass, that it is right on the part of God, and criminal on the part of Masons, to have secrets? The second objects, because we have bad men-profane swearers, drunkards, liars, and a variety of unenviable characters in our Lodges. The charge is true, but aimed amiss: And do you not suppose that every good Mason within these walls and without these walls, heartily laments the fact? But, to him who urges this objection, I appeal as to a candid opponent: which shall be condemned, Masonry, or the Mason who, by drunkenness, falsehood and profanity, tramples upon the principles, and insults the genius and spirit of Freemasonry? I am willing to let our generous opponents decide. A disorderly, profane and wicked Mason meets not one approving smile from the Genius and Spirit of Masonry. But, if you choose to urge this objection against the Institution, take care that it do not prove too much for you. The Army of the United States has produced an Arnold: the Church of Jesus Christ has produced an Owen-who, though once a preacher of the everlasting Gospel, subsequently became the proud contemner of all religions, and the daring champion of Infidelity. Even in heaven itself, we read, that there was war: Michael and his angels fought, and the Dragon and his angels fought. So, if the Church of God, and Heaven, the habitation of the holiness of God, have not escaped the polluting touch of the ungodly, shall an Institution, vastly inferior to both, be expected to escape? But, if the fact that bad men are found in the Lodge, proves the Masonic to be a bad Institution, does not the fact that many intemperate men and swearers are found in the Church, prove the Christian to be a bad institution? We have time to notice but one more objection.

The third objects, because the ladies are not permitted to become members of our Lodges. Does the objector complain because the ladies are not permitted to vote at our elections?-because they are not permitted, as representatives, to sit in our legislative halls?-because they are not permitted to take command of our fleets and armies? The exclusion of the ladies from the Masonic body, does not arise from the want of confidence in their capacity to keep secrets. Masonry was operative at the time of the adoption of our ritual. The ladies were, consequently, excluded. We would, for the sake of those who wish to become Masons, be glad if it were otherwise. But it is now too late: it is not our privilege to change. The reception of ladies would be an innovation.

ment.

Again: some are favorable to our Institution, but opposed to the members of Churches joining the Lodge: by them, one society is thought to be enough. We have often heard this objection urged: but it is so much in opposition to our every day's experience, as to make it almost unnecessary. to pay it a passing compliBut, lest the objector should consider himself slighted, we will say the Christian, who is a Mason, other circumstances being equal, has a better opportunity of deciding this question correctly, than the uninitiated. But NEWTON, LOCKE, HALE, and WASHINGTON, were both Masons and Christians, and, I suppose, as competent to judge of the propriety of a Christian's becoming a member of a Lodge, as are the most of those who oppose the membership of a Christian in a Masonic body.

Companions and Brothers :-I feel happy this day in meeting and in greeting you. The Nature, design, and, to a greater or less extent, the secrets of Masonry have been unfolded to your mind. You have learned the principles of Masonry and professed to revere them. You have become members of a body whose influence extends over the world. You have connected yourself to myriads whom in

this life you will never see. While we are meeting here, our Brethren in other parts of the world are doubtless assembled, having in view the same thing that we have. Africa, Asia, Europe and America, have their Lodges and their members. Halls dedicated to Freemasonry, to virtue, and to universal benevolence, are found in the populous cities scattered through the refined nations of Europe: they bedeck the banks of the Ganges, send forth a moralizing influence upon the sable sons of Africa, adorn the beautiful vales and romantic heights of America, and from East to West, from farthest North to farthest South, they stand as moral directive and instructive fingerboards, pointing out the path of duty, of benevolence, of justice and of virtue. These halls have been erected by the members of an Institution, whose brow is adorned by the hoary and venerable locks of antiquity; whose courts have been attended by the wisest and best of men in every age; whose foundation and fortification, in all time, have been the moral law of God, and whose principles are destined to live as long as the wheels of time shall roll. Brethren, treasure up the principles, practise the duties, and exhibit the fruits of Masonry. By a life of unflinching fidelity and honesty, disarm blind prejudice of every sting. "Square your lives by the Square of virtue." Remember you are moving on the current of time to that country "from whose bourne no traveller returns." Remember Jacob's ladder, whose principal rounds are Faith, Hope and Charity. These, properly directed, together with a due observance of the requirements of the Great Ruler of heaven and earth, will qualify you for a happy life, a peaceful death, a triumphant admission through the gate into the city, and, finally, for occupying a place, as living stones, in that spiritual building, that "house not made with hands, eternal in the heavens," where the Supreme Architect of the universe forever presides.

EVIDENCES OF THE EARLY EXISTENCE OF FREEMASONRY IN ENGLAND.

[An Address delivered by Sir CHARLES LEMON, Bart., before the Provincial Grand Lodge of Cornwall, Erg., in May last.-Extracted from the Freemasons' Quarterly Review.] "BRETHREN, It is needless to remind you that we sprang from Operative Masons and Architects who practised their art through a long succession of ages. We are no longer such. We boast that we are good men and true, but I fear not very skilful Masons. It may do very well for the late Rev. Sidney Smith to ascribe to Lord John Russell such courage that he could undertake to build a Cathedral like St. Paul's at a day's notice; but courage of this kind is not to be met with amongst us. Few of us I think would wish to spend a wet day in a house roofed by our tyler, and fewer still to cross a deep and rapid river over a bridge constructed by our Brethren of the Royal Arch. To confess the truth, we are no Masons at all, but our existence is merely representative: and what do we represent?

First and foremost, that deep-seated principle which began with the human race, and probably rose up in the breast of every individual whom I see now before me, as early as he was conscious of any impulse at all-I mean the desire to associate. This is not mere instinct like that which gathers animals into flocks and herds. Perhaps fear is their motive, the mere instinct of self-preservation, entirely divested of all notion of Brotherhood. Men, on the contrary, associate where no fear is, and simply, because they are men, born with the impress of that Divine image of which Love is the substance. In the earlier stages of society this sentiment binds men into tribes and nations; but in the lapse of time, when populations became large and crowded, the same sentiment tends to break up the mass which it had formed, and to gather us into those smaller alliances, of which our Brotherhood is an example; closer and more intimate ties are thus formed,

for which the simple desire to associate is often the only assignable motive. Our motives are more complex; but undoubtedly our association does represent this amongst other principles which govern men's actions.

The next principle which I think we represent, is the love of antiquity, and the desire which is natural to man to connect himself with that venerable name. How powerful this principle may become, we may judge by the struggles which so many nations of the earth have made to devise fables to account for their origin, and sum up their history far beyond the limits of authentic record.

Perhaps we, too, may have our fabulous history. I do not by any means intend to deny the justice of the claim to our almost primeval existence, which our excellent Chaplain has this day made for us in that sermon, the picty and eloquence of which have so much delighted us. But we may let that pass-it is a bone for the learned to pick; and we plain men may be content to dwell within the region of real history, and mark with pleasure the traces which are there found of our continuous existence, more ancient than that of any institution to be found in Europe, the institution of Religion alone excepted. This claim to antiquity is our own, and we have reason to be proud of it.

Now for the proof:-From the commencement of Gothic architecture, down to the period when it ceased to be original and became imitative, that is, down to the latest characterised style, belonging to any particular period (that of the Tudors,) the most indisputable evidence exists that Freemasonry accompanied it throughout the whole course. This evidence is first documentary, then from facts of a kind to which I will presently allude, and both these branches of proof are amply supported by tradition. The documentary evidence is to be found in the archives of many of our Cathedrals. In those of Salisbury for example, the actual contract made with a company of Freemasons, ex nomine, is still preserved; and innumerable instances might be quoted where companies of Masons, who could be no other than Freemasons, were brought from abroad to supply their art in the construction of our Churches. But supposing that every fragment of this paper or parchment were destroyed, we have still remaining a set of imperishable records attesting the fact, that all the sacred architecture of Europe (at least) was in the hands of an associated body of architects who acted together in the closest concert, and imposed their own rules on all who practised their Craft.

Tradition tells us that a body of this kind existed under the name of Freemasons, and I never yet heard it surmised that there was any other society capable of producing its effects, and sharing in its honors and reputation. Had there been any, history must have noticed it. The concert of which I speak, is proved by the marvellous uniformity of style which prevailed in different places, but at the same time.

Why did the Saxons and Normans always build short heavy columns, surmounted by cushion-like capitals and round arches, with the zig-zag mouldings of which we have many examples in this country? Why did the race which followed pass to the other extreme of lightness, make their windows lance-shaped, and introduce their peculiar ornament, the shark's tooth? Why did the architects under our three first Edwards, use wider openings with flowing tracery, and heavy crockets and firials? And why at last did all these styles give way to the minute and elaborate ornaments of our Sixth and Seventh Henry? There is but one answer to all these questions, and it is this:—

That these results are not mere coincidences of thought, the accidental agreements of different minds, in different places, nor are they the steps of regular progress in the art itself, gradually developing its resources. If it were so, we should not find at a very early period, so perfect a structure as that of Salisbury, than which there exists nothing which so forcibly shows the skill and daring of the architect. Let any one stand immediately under that stupendous spire, and then look about for the supports on which it rests, he must be struck with the extraordinary courage of the mind which could conceive such a project, and the skill and science which executed what appears to be so vast a design.

Then if the succession of styles to which I have alluded was not the effect of chance, nor the progress of art, there remains I think but one conclusion, that there existed all along some great corporation presiding over the architecture of each period, and teaching authoritatively the lessons of its own science, that it possessed the confidence of kings and nobles, and gave the impress of its own mind to the sacred edifices of its time. If no claim to this position can be set up by any other body, it follows that that corporation was no other than that which we jointly and feebly represent; and those who regard antiquity will esteem Freemasonry for the share which it has had in some of the greatest achievements of very remote times. The examples which I have given are all taken from our own country; but the argument need not stop here. Professor Whewell has shown that the architecture of France and Germany partakes of the same characteristics as our own; there have been at certain periods slight deviations of style, but they were transient, and the agreement was sooner or later restored.

The last topic on which I shall trouble you with any observation relates to our representative character, in connection with architecture itself, as an instrument of civilization, and on this I will be very brief. If we have a claim through our forefathers to some connection with the architecture of the middle ages, we stand in the same relation as to the sentiments which belong to it. We all know how much arts and science have contributed towards the improvement of mankind, and that the sense of beauty either with respect to the external or moral world, has been a powerful agent of refinement. I do not mean to infer that taste is virtue, or that arts and science and literature are in themselves morality, but they soften the mind, and prepare it to receive the lessons of virtue, and finally lead it on to better and nobler impulses. I dare say there may be men so constituted that they can stand before the portico of St. Paul's, and look up at its dome without emotion; but I would fain believe that they are exceptions to the common run of mankind, and certainly they are aliens from our Brotherhood. No, my Brethren, we are not so framed. We, I trust, relish the great productions of our art. We know that amongst the guides which have led on the human race from the semi-barbarism of the middle ages to the refinements of the present time, architecture has a place; and it has been so much the more a trustworthy guide, because all its noblest aspirations have been devoted to the service of Him who is the Great Architect of the Universe. In his works we read his wisdom, his power, and his benevolence; in His temples made by men's hands, we read the piety and devotion of souls which He had warned with his love, and enlightened with his fire, to do Him honor. These men were our founders: on us has fallen the task, however faintly and inadequately we perform it, to shadow out their past history, and never let us forget the duty which we owe to their Fame and their Memory."

In the course of the speech of Sir Charles Lemon on the subject of Masonry, he gave the following interesting statements. It happened last year that, travelling in Poland, the worthy P. G. M. was induced to visit a very ancient Jewish Temple, built in the year 600 A. C., and which is now preserved in the same state in which it was originally built and ornamented. On examining the ornaments inscribed on the various parts of the building, the worthy Baronet discovered that the greater proportions of them were the same as the Masonic Emblems now in use among the Fraternity. On being introduced, the Chief Rabbi of the Establishment, recognized the sign of the worthy P. G. M., and acknowledged the same. This is another Proof of the antiquity of the Order.