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assembly and feast was held on St. John's day, 27th December, 1663, when Henry Jermyn, Eari of St. Albans, was elected grand master, who appointed Sir John Denham his deputy, and Mr. (afterwards Sir) Chris topher Wren and John Webb his wardens. At this assembly the following regulations, among others, were made :

"That no person of what degree soever, be made or accepted a free mason, unless in a regular lodge, whereof one to be a master or warden in that limit or division where such lodge is kept, and another to be a craftsman in the trade of free masonry.”

This regulation shows clearly that the society was not confined to operatives. It shows also, that it was at this time in a very disorderly condition.

"That, for the future, the fraternity of freemasons shall be regulated and governed by one grand master, and as many wardens as the society shall think fit to appoint at the annual general assembly.”

It appears by this, that at the period here spoken of, whatever may have been the case formerly, the freemasons had no grand master, and that each lodge regulated its own affairs.

"That no person shall be accepted, unless he be twenty-one years old, or more.'

It is evident that this regulation was an innovation, and that previously apprentices were entered at the usual age at which they are taken in other trades.

Sir Christopher Wren, says Anderson, was chosen grand master in 1698. He then enumerates the public buildings that were erected by freemasons, under his superintendence, and adds, "some few years after this, Sir Christopher neglected the office of grand master, yet the old lodge near St. Paul's, and a few others, continued their stated meetings."

Previously to this period, the government "enacted the building of fifty new churches in the suburbs of London," to supply the places of those consumed at the great fire in London, in 1666, and Sir Christopher Wren, an eminent architect, was appointed one of the commissioners to superintend the construction of these edifices.

It is highly probable that Wren was at this time master or president of the company of operative masons of London, and may perhaps have been a member of the freemasons' society, but that the latter, as a body, was employed to construct public works is not probable. It was not acknowledged by the government as a company of architects, and, whatever may have been its standing in the time of the Druids, it was at this period in little repute.

Anderson gives the following account of the revolution of the order which took place at this period. "In 1716, the few lodges in London, finding themselves neglected by Sir Christopher Wren, thought fit to cement under a grand master as the centre of union and harmony." It here appears that the order made in 1663, in regard to a grand master, had become neglected. These lodges were those that met, 1st, at the Goose and Gridiron Ale-house in St Paul's churchyard; 2nd, at the

Crown Ale-house, in Parker's-lane; 3rd, at the Apple-tree Tavern, in Charles-street, Covent-garden; 4th, at the Rummer and Grapes Tavern, in Channel-row, Westminster.

"The members of these lodges and some old brothers met at the said Apple-tree, and having put into the chair the oldest master mason, they constituted themselves a grand lodge, pro tempore in due form, and forthwith revived the quarterly communication of the officers of lodges, called the grand lodge, and resolved to hold the annual assembly and feast; and then to choose a grand master from among themselves, till they should have the honour of a noble brother at their head.

"Accordingly, on St. John Baptist's day [the 24th June, the summer solstice,] 1717, the assembly and feast of the free and accepted masons was held at the aforesaid Goose and Gridiron Ale-house."

The freemasons, at this time, seem to have rummaged their old records, and found out what the society formerly was, and come to a determination to revive old, Druidical, Hiram masonry.

At this assembly, "Mr. Anthony Sayre, gentleman, was elected grand master of masons, who being forthwith invested with the badges of office and power, and installed, was duly congratulated by the assembly, who paid him the homage. Capt. Joseph Elliot, and Mr. Jacob Lamball, carpenter, were appointed grand wardens."

The brethren did not wait long before a noble brother condescended to be placed at their head; for on the 24th of June, 1721, the Duke of Montague was elected, and accepted the office of grand master of masons. From that time to the present, a nobleman or a prince has constantly presided over the lodges of England. The society soon became fashionable. The brilliant processions and luxurious feasts now got up, which had for a long time been neglected, added to the sublime mysteries and secrets held out to the initiated, allured the young, the gay, and the inquisitive to the standard of the order, which now assumed such an imposing appearance as caused it to spread with astonishing rapidity over Europe, Asia, and America. The year 1717 forms an important epoch in the history of freemasonry. It had till then been, for some centuries, almost exclusively in the hands of mere craftsmen, who knew not what to make of it. Druidism being extinct, the religious cement which had bound them together was dissolved, and the incorporated company of masons, no doubt, rendered its combination in respect to that profession inefficient.

As operative masons, the incorporated company would naturally take the lead of a society not sanctioned by the laws, the utility of whose mystic rites could not be estimated after the religion which gave them birth was no longer known.

Dermott mentions eight persons, among whom is the Rev. Dr. Desa. guliers, who was elected grand master in 1719, as the authors of this remarkable revolution. At this revival, the ostensible ground upon which the society was originally founded, the craft of masonry, as though in derision of the pretension, was utterly abandoned, and no longer considered as a recommendation for admission into the order.

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The society, however, keeps up a show of respect to the craft by marching in processions, to lay the corner-stone of masonic halls, and other public edifices. This was an ancient religious custom, having no reference to the art of building.

Incorporation of Masons in London.

Masons No. 30.-By the arms granted this society by William Hanckestow, Clarencieux-king-at-arms, in the year 1477, it appears to be of considerable antiquity; however, it was only incorporated by Letters Patent of the 29th of Charles II., Sept. 17, anno 1677, by the name of the master, wardens, assistants, and commoualty of the company of masons of the city of London.

They consist of a master, two wardens, twenty-two assistants, and seventy livery men, whose fine of admission is five pounds. They have a small but convenient hall in Mason-alley, Basinghall-street.

Crest

Their armorial ensigns are azure on a chevron between three castles argent, a pair of compasses somewhat extended of the first. a castle of the second.-(Maitland's History of London, from its Foundation to 1756.)

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This incorporation of course included the operatives of the freemasons, who in their society make use of the same armorial bearings, which, it is very probable, originally belonged to them.

To what period the pagan rites, under the name of Druidism, were sustained in different parts of Europe, is uncertain; but that they were not concealed, under the title of freemasonry, in any other quarter than Britain, is evident from the charters of all lodges on the Continent emanating from either the grand lodge of England or that of Scotland. The latter, however, was not instituted till 1736.

The grand lodge of Ireland was formed in 1730. And in 1733, a charter for a lodge was obtained for Boston. So, it is seen, that America was not far behind in availing itself of the earliest opportunity to become a partaker in the advantages resulting from a knowledge of this wonderful secret.

To suppose, as some writers have done, that the freemasons' society first sprang up in 1717; that such a mass of curious ceremonies, bearing

Kings-at-arms are officers of great antiquity, and anciently of great authority; they direct the heralds, preside at their chapters, and have the jurisdiction of armoury. There are three in number, Garter, Norroy, and Clarencieux.-Bailey.

on their very front the most palpable marks of remote antiquity, was then, for the first time, concocted by doctors of divinity and other learned men, is, to my mind, preposterous.

Freemasonry is based on Sabeism, the worship of the stars; but, as before observed, its original intention has long since been lost sight of and abandoned. Modern masons not only continue the ceremonies of ancient masonry, consisting of seven degrees, which relate exclusively to pagan rites, but have added thereto about fifty others. These are founded partly upon pagan mysteries, and partly upon Jewish and Christian doctrines; forming altogether an incoherent medley of opposite principles. The partisans, however, of opposing sects seem to be reconciled to it, not stopping to inquire into the meaning of the symbols, or willing to be deceived by the false explication given of them, congregate together in great harmony. And, although the ceremonies relate wholly to religion, either Pagan, Jewish, or Christian, discussion on the subject is absolutely prohibited in the lodge.

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CHAPTER VII.

ANALYSIS OF FREEMASONRY.*

Introduction.

I shall now proceed to analyse Freemasonry. And as I conceive it to be no other than the forms and ceremonies of the ancient Pagan religion; that is, Sabeism, or the worship of the stars, the following remarks of Volney, on the natural causes which led to this species of worship, will not be amiss:

"The unanimous testimony of all ancient monuments, presents us a methodical and complicated system, that of the worship of all the stars, adored sometimes in their proper forms, sometimes under figurative emblems and symbols; and this worship was the effect of the knowledge men had acquired in physics, and was derived immediately from the first causes of the social state, that is, from the necessities and arts of the first degree which are among the elements of society.

"Indeed, as soon as men began to unite in society, it became necessary for them to multiply the means of subsistence, and consequently to attend to agriculture; agriculture to be carried on with success, requires the observation and knowledge of the heavens. It was necessary to know the periodical return of the same operations of nature, and the same phenomena in the skies; indeed, to go so far as to ascertain the duration and succession of the seasons and the months of the year. It was indispensible to know, in the first place, the course of the sun, who in his zodiacal revolutions, shows himself the first and supreme agent of the whole creation; then, of the moon, who, by her phases and periods, regulates and distributes time; then of the stars, and even planets, which, by their appearance and disappearance on the horizon and nocturnal hemisphere, marked the minutest divisions; finally, it was necessary to form a whole system of astronomy, or a calendar; and from these works there naturally followed a new manner of considering these predominant and governing powers. Having observed that the productions of the

The author of "The Master Key to the Door of Freemasonry," has judiciously remarked," that the word free was added to masonry by the society, because none but the freeborn were admitted into it." And for a very obvious reason, for there could be no safety in confiding secrets to slaves, which might at any time be extorted from them by their masters. Besides, this was in conformity with the rule established in the Egyptian mysteries.

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