reason why the same practice should be at all wondered at, or less approved of, among Free and accepted Masons of the present age, than they were among the wisest men and the greatest philosophers of antiquity.

The constant applause and the general practice of the ancients, as well as the customs of the moderns, one would naturally imagine, should be sufficient to justify Masons against any charge of singularity or innovation on this account; for how can this be thought singular, or new, by any one who will but calmly allow himself the smallest time for reflection.

Do not all incorporated bodies among us enjoy this liberty without impeachment or censure? An apprentice is bound to keep the secrets of his Master. In England, a freeman is obliged to consult the interest of his company, and not to prostitute, in common, the mysteries of his profession. Secret committees and private councils are solemnly enjoined not to publish abroad their debates and resolutions. In courts martial the members are bound to secresy, as also members of the bar, who cannot divulge the secrets of their clients, and for more effectual security an oath is administered in many of the above cases.

As in society in general we are united together by our indigencies and infirmities, and a vast variety of circumstances contributing to our mutual and necessary dependence on each other, (which lays a general foundation for terrestrial happiness, by securing general amity and the reciprocation of good offices in the world,) so, in all particular societies, of whatever denomination, they are all enjoined by a sort of cement, by bonds and laws which are peculiar to each of them, from the highest assemblies to the lowest. Consequently, the injunctions to secresy among Free Masons can be no more unwarrantable, than in the societies and cases already pointed out; and to report, or even to insinuate, that they are, must argue a want of can

dour, a want of reason and charity. For by the laws of nature and of nations, every individual and every society has a right to be supposed innocent till proved otherwise.

Yet, notwithstanding the mysteries of our profession are kept inviolable, none are excluded from a full knowledge of them in due time and manner, upon proper application, and being found capable and worthy of the trust. To form other designs and expectations, is building on a sandy foundation, and will only serve to testify, that like a rash man their discretion is always out of the way when they have most occasion to make use of it.

CHAPTER IV.

ON MASONIC OATHS.

IT is but too frequently alleged by the enemies of our order, that upon the initiation of a member into our mysteries, he lays himself under an obligation by an Oath, with very severe penalties. This, by them, is pronounced an unwarrantable proceeding. Certainly these persons are as ignorant as they are ungenerous, and for want of better judgments form erroneous notions, and from false premises, draw false conclusions. To obviate this objection I will trace the origin of swearing, and observe the different customs adopted by the ancients on this head. After examining the nature of the Oath, supposing that one is required, as set forth by the adversaries of Masonry, I will consider how far it is, or is not, warrantable in the present

case.

From that great luminary of the craft, the Holy Scriptures, we are informed what was the custom of swearing among the Hebrews, who sometimes swore by stretching

forth their hands;* sometimes the party swearing put his hand under the other's thigh, which was the manner of administration used by Abraham and Jacob, standing before the altar, as we read in Kings; which was also the custom of the Athenians, the Carthagenians, and the Romans.

The Jews chiefly swore by Jerusalem, by the temple, by the gold of the temple, by the altar, and the gift of the altar; and in the time of the Jewish Sanhedrim they fasted on the day they were to give evidence upon oath, and entering their place of worship went before the ark containing the scriptures, and taking a roll of the law in their left arm, near to the heart, invoked the majesty of heaven to bear witness to the truth of their statement.§

The third commandment orders us never to pronounce the name of the Eternal but with the greatest respect. It forbids us to profane it by frivolous discourse, but above all by false oaths or perjury; consequently, oaths are a solemn and religious act, in which we take God to witness, that what we declare is true. Rash oaths, unnecessary, vain or false oaths are strictly forbidden, but are permitted when the laws, the magistrates, or the custom of society requires it, and scripture sanctions it. Also, in Deuteronomy¶ we find "Thou shalt fear the Lord thy God and serve him and swear by his name ;" and in Jeremiah** we learn that it was necessary to swear by the true God; he ejaculated "How

* Genesis, chapter 14, v. 27.

† Genesis, chapter 24, v. 3,9; chapter 47, v. 29,31.

§ On this solemn occasion they also wore the fringed cloth, and placed the Phylacteries on their arms and head as commanded in Numbers, chap. 15, v. 37, and Exodus, chap. 13, v. 16.

An oath of the Lord shall be taken between them.

chap. 22, v. 11.

¶ Chapter 6, v. 5,15.

** Chap. 5, v. 7. I. Samuel, ch. 30, v. 13.

See Exodus,

shall I pardon thee for this? thy children have forsaken me, and swore by them that are no Gods ;" and to forbear other instances, the worshippers of the true God are by King David represented to swear by him, that is, by invoking his name.

The antiquity of swearing being established beyond a doubt, as also the administration of an oath, I shall, in answer to the general objection of our persecutors, examine how far an oath would, or would not, be justifiable, on the initiation of a Mason, supposing it to be required even under such penal sanctions as is pretended.

If we examine the laws and regulations of Free Masonry, it will appear that the end and purport of it is truly laudable, being calculated to regulate our passions, to assist us in acquiring knowledge of the arts and sciences, and to promote morality and beneficence, as well as to render conversation agreeable, innocent, and instructive, and so to influence our practice as to make us useful to others, and happy in ourselves. With regard to the relation we have (as members) to the Society in general, it will appear equally evident from the same regulation, that a Free Mason is to be a peaceable subject, conforming cheerfully to the government under which he lives, is to pay a due deference to his superiors, and from his inferiors is to receive honour rather with reluctance than to extort it. He must be a man of universal benevolence and charity, not tenacious of his abundance, when the exigencies of his fellow creatures lay the justest claim to his bounty.

Masons not only challenge, but have ever supported that character among the honest and candid part of mankind, whose equity and reason would never suffer them to entertain ill-grounded prejudices.

The great Mr. Locke appears to have been so delighted with the principles of the order, that he told a nobleman, (to whom he was writing on the subject) that it was his

wish they were communicated to all mankind, since there is nothing more true, nor conducive to perfect happiness, than what Masons teach; that the better men are the more they love one another, virtue having in itself something so amiable as to charm the heart of all who behold it.

Another distinguished writer* says, no abuse is tolerated among Masons; no intemperance allowed; modesty, union, and humility, are strongly recommended. This Society is no ways offensive to religion, good manners, or political government. It has and does still flourish in all countries. In England it is under the especial patronage of the royal family. His Royal Highness, Augustus Frederick, the Duke of Sussex, has been the Grand Master ever since the accession of his brother, George IV., to the throne.†

* Mr. Lenoir, in a French work, entitled L'Antiquité de la Franche Maconnerie, printed in Paris, 1814, page 217.

While this work is in progress, it is with feelings of regret we learn the death of his R. H. the Duke of Sussex, Grand Master of the Grand Lodge of England. With truth and justice can it be said, no nobler heart ever beat in a Mason's breast. He was a highly clement and beneficent prince. He identified himself with the interests of the great mass of the people, and considered how far he could advance their social, relative, and intellectual greatness. His blending with the community was utterly denuded of the coldness of princely formality and the starch of a superior station; it was frank, open, generous, and sincere; Hearty without affectation, and convivial without ostentation. His mind was of a distinguished order, utterly free from any taint of prejudice and narrow mindedness; he was liberal and philanthropic in a very remarkable degree, and looked little to the agency or means by which good was to be achieved, being wrapped only in its success and consummation.

The charitable institutions of England acknowledge, in the person and advocacy of his late royal highness, a persevering and unwearied devotedness of zeal, which he bestowed, frequently at much personal inconvenience, and under the taunt in the highest quarters, that his proceedings were incompatible with princely dignity and royal deco

rum.

The noble duke felt, however, that his intimacy with the people