Section 2. - Remarks on the preceding Manuscript, and on the
Annotations of Mr. Locke.
This dialogue possesses a double claim to our regard; first, for its
antiquity, and next for the notes added to it by Mr. Locke, who, though not at
that time enrolled in the order of masons, offers just conjectures on their
history and traditions.
Every reader must feel a secret satisfaction in the perusal of this ancient
manuscript, especially the true mason, whom it more nearly concerns. The
recommendation of a philosopher of as great merit and penetration as this nation
ever produced, added to the real value of the piece itself, must give it a
sanction, and render it deserving a serious examination.
The conjecture of the learned annotator concerning its being an examination
taken before King Henry of one of the fraternity of masons, is just. The severe
edict passed at that time against the society, and the discouragement given to
the masons by the bishop of Winchester and his party, induced that prince, in
his riper years, to make a strict scrutiny into the nature of the masonic
institution; which was attended with the happy circumstance of gaining his
favour, and his patronage. Had not the civil commotions in the kingdom during
his reign, attracted the notice of government, this act would probably have been
repealed, through the intercession of the duke of Gloucester, whose attachment
to the fraternity was conspicuous.
[Book 3 | Section 1] What mote ytt be ?] Mr. Locke observes, in his annotation
on this question, that the answer imports, that masonry consists of natural,
mathematical, and mechanical knowledge; some part of which, he says, the masons pretend
to have taught mankind, and some part they still conceal. - The arts which they
have communicated to the world, are particularly specified in an answer to one
of the following questions; as are also those which they have restricted to
themselves for wise purposes. - Morality, however, ought to have been included
in this answer, as it constitutes a principal part of the masonic system.
[Book 3 | Section 1] Where dyd ytt begynne ?] In the annotation to the answer
on this question, Mr. Locke seems to suggest, that masons believed there were
men in the east before Adam, which is indeed a mere conjecture. This opinion may
be countenanced by many learned authors, but masons comprehend the true meaning
of masonry taking rise in the east and spreading to the west, without having
recourse to pre-adamites. East and west are terms peculiar to their
society, and when masonically adopted, are very intelligible to the fraternity,
as they refer to certain forms and established customs among themselves. From
the east, it is well known, learning extended to the western world, and
gradually advanced into Europe. [And behold the glory of the God of Israel came from the way
of the
East.]
[Book 3 | Section 1] Who dyd brynge ytt westlye ?] The judicious correction of
an illiterate clerk, in the answer to this question as well as the next,
reflects credit on the ingenious annotator. The explanation is just, and the
elucidation accurate.
[Book 3 | Section 1] Howe comede ytt yn Engelonde ?] The records of the
fraternity inform us, that Pythagoras was regularly initiated into masonry; and
being properly instructed in the mysteries of the Art, propagated the principles
of the Order in other countries into which he travelled.
Pythagoras lived at Samos, in the reign of Tarquin, the last king of the Romans,
in the year of Rome 220; or, according to Livy, in the reign of Servius Tullius,
in the year of the world 3472. He was the son of a sculptor, and was educated
under one of the greatest men of his time, Therecydes of Syrus, who first taught
the immortality of the soul. Upon the death of his patron, he determined to
trace science to its source, and supply himself with fresh stores in every part
of the world where these could be obtained. Animated by this desire of
knowledge, he travelled into Egypt, and submitted to the tedious and
discouraging course of preparatory discipline which was necessary to obtain the
benefit of Egyptian initiation. When he had made himself a thorough master of
all the sciences which were cultivated in the sacerdotal colleges of Thebes and
Memphis, he pursued his travels through the east, conversing with the Magi and
Indian Brachmans, and mixing their doctrines with those he had learnt in Egypt.
He afterwards studied the laws of Minos at Crete, and those of Lycurgus at
Sparta. Having spent the earlier part of his life in this useful manner, he
returned to Samos well acquainted with every thing curious either in nature or
art in foreign countries, improved with all the advantages proceeding from a
regular and laborious course of learned education, and adorned with that
knowledge of mankind which was necessary to gain the ascendant over them.
Accustomed to freedom, he dislike the arbitrary of Samos, and retired to Crotona
in Italy, where he opened a school of philosophy; and by the gravity and
sanctity of his manners, the importance of his tenets, and the peculiarity of
his institutions, soon spread his fame and influence over Italy and Greece.
Among other projects which he used to create respect and gain credit to his
assertion, he concealed himself in a cave, and caused it to be reported that he
was dead. After some time he came abroad, and pretended that the intelligence
which his friends gave him in his retreat, of the transactions of Crotona, was
collected during his stay in the other world among the shades of the departed.
He formed his disciples, who came from all parts to put themselves under his
direction, into a kind of republic, where none were admitted till a severe
probation had sufficiently exercised their patience and docility. He afterwards
divided them into the esoteric and exoteric classes: to the former he entrusted
the more sublime and secret doctrines, to the latter the more simple and
popular. This great man found himself able to unite the character of the
legislator to that of the philosopher, and to rival Lycurgus and Orpheus in the
one, Pherecydes and Thales in the other; following, in this particular, the
patterns set him by the Egyptian priests, his instructors, who are not less
celebrated for settling the civil than the religious (o)economy of their nation.
In imitation of them, Pythagoras gave laws to the republic of Crotona, and
brought the inhabitants from a state of luxury and dissoluteness, to be eminent
for order and sobriety. While he lived, he was frequently consulted by the
neighbouring republics, as the composer of their differences, and the reformer
of their manners; and since his death (which happened about the fourth year of
the 70th olympiad, in a tumult raised against him by one Cylon) the
administration of their affairs has been generally intrusted to some of his
disciples, among whom, to produce the authority of their master for any
assertion, was sufficient to establish the truth of it without further inquiry.
The most celebrated of the philosophical notions of Pythagoras are those
concerning the nature of the Deity, the transmigration of souls into different
bodies (which he borrowed from the Brachmans), and the system of the world. He
was the first who took the name of philosopher; that is, a lover of
wisdom. His system of morality was admirable. He made unity the principle of all
things, and believed that between God and man there were various orders of
spiritual beings, who administered to the divine will. He believed in the
doctrine of the metempsychosis, or transmigration of souls; and held that God
was diffused through all parts of the universe, like a kind of universal soul,
pervading every particle of matter, and animating every living creature, from
the most contemptible reptile to mankind themselves, who shared a larger portion
of the divine spirit. The metempsychosis was founded on this maxim, that as the
soul was of celestial origin, it could not be annihilated, and therefore, upon
abandoning one body, necessarily removed into another, and frequently did
penance for its former vicious inclinations, in the shape of a beast or an
insect, before it appeared again in that of a human creature. He asserted, that
he had a particular faculty given him by the gods, of remembering the various
bodies his own soul had passed through, and confounded cavillers by referring
them to his own experience. In his system of the world, the third doctrine which
distinguishes his sect, was a supposition, that the fun was at rest in the
centre, and that the earth, the moon, and the other planets moved round it in
different orbits. He pretended to have great skill in the mysterious properties
of numbers, and held that some particular ones contained a peculiar force and
significance. He was a great geometrician, and admitted only those to the
knowledge of his system, who had first undergone a probation of five years
silence. To his discovery is attributed the 47th proposition of the first book
of Euclid, [ THEOREM - In any right-angled triangle, the square which is
described upon the side subtending the right angle, is equal to the
squares described upon the sides which contain the right angle.] which, in geometrical solutions and
demonstrations of quantities,
is of excellent use; and for which as Mr. Locke observes, in the joy of his
heart, he is said to have sacrificed a hecatomb. His extraordinary desire of
knowledge, and the pains he took to propagate his system, have justly
transmitted his fame to posterity.
The pupils who were initiated by him in the sciences and study of nature at the
Crotonian school, brought all their goods into a common stock, contemned the
pleasures of sense, abstaining from swearing, and eat nothing that had life.
Steady to the tenets and principles which they had imbibed, they dispersed
abroad, and taught the doctrines of their preceptor, in all the countries
through which they travelled.
[Book 3 | Section 1] Dothe maconnes descouer here artes unto odhers ?]
Masons, in all ages, have studied the general good of mankind. Every art, which
is necessary for the support of authority and good government, or which can
promote science, they have cheerfully communicated to the world. Points of no
public utility, as their peculiar tenets, mystic forms, and solemn rites, they
have carefully concealed. Thus masons have been distinguished in various
countries, and the privileges of their Order kept sacred and inviolable.
[Book 3 | Section 1] Whatte artes haueth the maconnes techedde mankynde ?]
The arts which the masons have publicly taught, are here specified. It appears
to have surprised the learned annotator, 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. Among masons, however, it is an art, calculated to unite for a time
opposite systems, without perverting or destroying those systems. By the
influence of this art, the purposes of the institution are effectually answered,
and all religious animosities happily terminated.
Masons have always paid due obedience to the moral law, and inculcated its
precepts with powerful energy on their disciples. Hence the doctrine of God, the
creator and preserver of the universe, has been their firm belief in every age;
and under the influence of that doctrine, their conduct has been regulated
through a succession of year. The progress of knowledge and philosophy, aided by
divine revelation, having enlightened the minds of men with the knowledge of the
true God, and the sacred tenets of the christian faith, masons have readily
acquiesced in a religion so wisely calculated to make men happy. But in those
countries where the gospel has not reached, nor christianity displayed her
beauties, they have pursued the universal religion, or the religion of nature;
that is, to be good men and true, by whatever denomination or persuasion they
may be distinguished; and by this universal system, the be conduct of the
fraternity still continues to be regulated. A cheerful compliance with the
established religion of the country in which they live, is earnestly recommended
in their assemblies; and this universal conformity, notwithstanding private
sentiment and opinion, is the art they practice, and effects the laudable
purpose of conciliating true friendship among men of every persuasion, while it
proves the cement of general union.
It may not be improper to state, that this universal system teaches men not to
deviate from the line of instruction in which they have been educated, or to
disregard the principles of religion they have been originally taught. Though
they are to suit themselves to circumstances and situation, in the character of
masons they are advised never to forget the wise maxims of their parents, or
desert the faith in which they have been nurtured, unless from conviction they
are justified in making a change; and in effecting that change, masonry has no
share. The tenets of the institution interfere with no particular faith, but are
alike reconcilable to all. Hence religious and political disputes never engage
the attention of masons in their private seminaries; those points are left to
the discussion and determination of other associations for whom the theme is
better calculated: and it is a certain truth, that the wisest systems are more
frequently injured than benefited by religious cavil.
Notwithstanding the happiest events have arisen in many periods of the history
of the world from the efforts of a wife, pious, learned, and moderate clergy,
seconded by the influence and authority of religious princes, whose counsels and
examples have always had a commanding power, which has enabled them to do good,
with a facility peculiar to themselves; it must have been observed with a
generous concern, that those efforts have not been sufficient to extinguish the
unhappy spirit of fanaticism, of whose deplorable effects almost every age has
exhibited a striking picture. Enthusiastical sects have been perpetually
inventing new forms of religion, by working on the passions of ignorant and
unwary; deriving their rules of faith and manners from the fallacious
suggestions of a warm imagination, rather than from the clear and infallible
dictates of the word of God. One set of men has covered religion with a tawdry
habit of type and allegory; while another has converted it into an instrument of
dissension and discord. The discerning mind may easily trace the unhappy
consequences of departing from the divine simplicity of the gospel, and loading
its pure and heavenly doctrines with the inventions and commandments of men. The
tendency of true religion is to strengthen the springs of government, by
purifying the motives and animating the zeal of those who govern, to promote the
virtues which exalt a nation, by rendering its inhabitants good subjects and
true patriots, and by confirming all the essential bonds and obligations of
civil society. The enemies of religion are the enemies of mankind; and it is the
natural tendency of infidelity and licentiousness to dissolve the most
sacred obligations, to remove the most powerful motives to virtue, and,
by corrupting the principles of individuals, to poison, the sources of
public order and public prosperity.
Such are the mischiefs incident from zeal and enthusiasm, however laudably
excited, when carried to excess. But if the principles of masonry are understood
and practised, they will be found the best correctors of misguided zeal and
unrestrained licentiousness, and prove the ablest support of every
well-regulated government.
[Book 3 | Section 1] Howe commethe maconnes more teachers than odher menne ?]
The answer implies, that masons, from the nature and government of their
association, have greater opportunities than other men, to improve their
talents, and therefore are allowed to be better qualified to instruct others.
Mr. Locke's observation on masons having the art of finding new arts, is
judicious, and his explanation just. The fraternity have always made the study
of arts, a principal part of their private amusement: in their assemblies, nice
and difficult theories have been canvassed and explained; new discoveries
produced, and those already known, illustrated. The different classes
established, the gradual progression of knowledge communicated, and the
regularity observed throughout the whole system of their government, are evident
proofs, that those who are initiated into the mysteries of the masonic Art, may
discover new arts; and this knowledge is acquired by instruction from, and
familiar intercourse with, men of genius and ability, on almost every important
branch of science.
[Book 3 | Section 1] What dothe the maconnes concele and hyde ?] The answer
imports, the art of finding new arts, for their profit and praise; and then
particularises the different arts they carefully conceal. Mr. Locke's remark,
'That this shews too much regard for their own society, and too little for the
rest of mankind,' is rather severe, when he has before admitted the propriety of
concealing from the world what is of no real public utility, left, by being
converted to bad uses, the consequences might be prejudicial to society. By the
word praise, is here meant, that honour and respect to which masons are
entitled, as the friends of science and learning, and which is absolutely
necessary to give a sanction to the wife doctrines they propagate, while their
fidelity gives them a claim to esteem, and the rectitude of their manners demand
veneration.
Of all the arts which the masons profess, the art of secrecy particularly
distinguishes them. Taciturnity is a proof of wisdom, and is allowed to be of
the utmost importance in the different transactions of life. The best writers
have declared it is agreeable to the Deity himself, may be easily conceived,
from the glorious example which he gives, in concealing from mankind the secrets
of his providence. The wisest of men cannot pry into the areana of
heaven; nor can they divine to-day, what to-morrow may bring forth.
Many instances might be adduced from history, to shew the high veneration which
was paid to the art of secrecy by the ancients. Pliny informs us, that
anaxarchus, being imprisoned with a view to extort from him some secrets with
which he had been intrusted, and dreading that exquisite torture would induce
him to betray his trust, bit his tongue in the middle, and threw it in the face
of Nicocreon, the tyrant of Cyprus. - No torments could make the servants of
Plancus betray the secrets of their master; they encountered every pain with
fortitude, and strenuously supported their fidelity, amidst the most severe
tortures, till death put a period to their sufferings. - The Athenians bowed to
a statue of brass, which was represented without a tongue, to denote secrecy. -
The Egyptians worshipped Harpocrates, the god of silence, who was always
represented holding his finger at his mouth. - The Romans had their goddess of
silence, named Angerona, to whom they offered worship. - Lycurgus, the
celebrated law-giver, as well as Pythagoras, the great scholar, particularly
recommended this virtue; especially the last, who, as we have before observed,
kept his disciples silent during five years, that they might learn the valuable
secrets he had to communicate unto them. This evinces that he deemed secrecy the
rarest, as well as the noblest art [The following story is related by a Roman historian (Aulus Gellius);
which, as it may be equally pleasing and instructive, we shall
insert at full length.
The senators of Rome had ordained, that, during their
consultations in the senate-house, each senator should be permitted
to bring his son with him, who was to depart, if occasion required;
but this favour was not general, being restricted only to the sons
of noblemen; who, in those days, were tutored from their infancy in
the virtue of secrecy, and thereby qualified, in their riper years,
to discharge the most important offices of government with fidelity
and wisdom. About this time it happened, that the senators met on a
very important case, and the affair requiring mature deliberation,
they were detained longer than usual in the senate-house, and the
conclusion of their determination was adjourned the following day;
each member engaging, in the mean time, to keep secret the
proceedings of the meeting. Among other noblemen's sons who attended
on the occasion, was the son of the grave Papyrus; a family of great
renown and splendor. This youth was no less remarkable for the
extent of his genius, than for the prudence of his deportment. On
his return home, his mother, anxious to know what important case had
been debated in the senate that day, which had detained the senators
so long beyond the usual hour, intreated him to relate the
particulars. The noble and virtuous youth told her, it was a
business not in his power to reveal, he being solemnly enjoined to
silence. On hearing this, her importunities were more earnest, and
her inquiries more minute. By fair speeches and intreaties, with
liberal promises, she endeavoured to break open this little casket
of secrecy; but these proving ineffectual, she adopted rigorous
measures, and had recourse to stripes and violent threats; being
determined that force should extort, what lenity could not effect.
The youth, finding his mother's threats to very harsh, but her
stripes more severe, with a noble and heroic spirit, thus
endeavoured to relieve her anxiety, without violating his fidelity:
'Madam, you may well blame the senate for their long sitting, at
least for presuming to call in question a case so truly impertinent;
except the wives of the senators are allowed to consult on it, there
can be not hope of a conclusion. I speak this only from my own
opinion; I know their gravity will easily confound my juvenile
apprehensions; yet, whether nature of duty instructs me to do so, I
cannot tell. It seems necessary to them, for the increase of people,
and the public good, that every senator should be allowed two wives;
or otherwise, their wives two husbands. I shall hardly incline to
call, under one roof, two men by the name of father; I had rather
with cheerfulness salute two women by the name of mother. This is
the question, Madam, and to-morrow it is to be determined.'
His mother hearing this, and he seeming unwilling to reveal it, she
took it for an infallible truth. Her blood was quickly fired, and
rage ensued. Without inquiring any farther into the merits of the
case, she immediately dispatched messengers to all the other ladies
and matrons of Rome, to acquaint them of the weighty affair under
deliberation in the senate, which so nearly concerned the peace and
welfare of their whole lives. The melancholy news soon spread a
general alarm; and many conjectures were formed. The ladies,
resolved to give their assistance in the decision of this weighty
point, immediately assembled. Headed by young Papyrus's mother, next
morning they proceeded to the senate-house; and though it is
remarked, that a parliament of women is seldom governed by one
speaker, yet the affair being urgent, the haste pertinent, and the
case (on their behalf) of the utmost consequence, the revealing
woman must speak for all the rest. It was agreed, that she should
insist on the necessity of the concurrence of the senators' wives to
the determination of a law in which they were so particularly
interested. When they came to the door of the senate-house, such a
noise was made, for admission to fit with their husbands in this
grand consultation, that all Rome seemed to be in an uproar. Their
business, however, must be known, before they could gain an
audience. This being complied with, and their admission granted,
such an elaborate oration was made by the female speaker on the
occasion in behalf of her sex, as astonished the whole senators. She
requested, that the matter might not be hastily determined, but be
seriously canvassed according to justice and equity; and expressed
the determined resolutions of herself and her sisters, to oppose a
measure so unconstitutional, as that of permitting one husband to
have two wives, who could scarcely please one. She proposed, in the
name of her sisters, as the most effectual way of peopling the
state, that if any alteration were to be made in the established
custom of Rome, women might be permitted to have two husbands. The
senators being informed of Papyrus's scheme to preserve his
reputation, and the riddle being publicly solved, the ladies were
greatly confounded, and departed with blushing cheeks; while the
noble youth, who had proved himself worthy of his trust, was highly
commended for his fidelity. To avoid a like tumult in future, it was
resolved, that the custom of introducing the sons of senators should
be abolished. Papyrus, however, on account of the attachment to his
word, and his discreet policy, was excepted from this restriction,
and ever afterwards freely admitted into the senate-house, where
many honours were conferred upon him.
The virtue and fidelity of young Papyrus are indeed worthy of
imitation; but the masons have still a more glorious example in
their own body, of a brother, accomplished in every art, who, rather
than forfeit his honour, or betray his trust, fess a sacrifice to
the cruel hand of a barbarous assassin.
Mr. Locke has made several judicious observations on the answer which is given
to the question here proposed. His being in the dark concerning the meaning of
the faculty of Abrac, I am noways surprised at, nor can I conceive how he could
otherwise be. ABRAC is an abbreviation of the word ABRACADABRA. In the days of
ignorance and superstition, that word had a magical signification; but the
explanation of it is now lost.
[Mr. Hutchinson, in his ingenious treatise, entitled The Spirit of
Masonry, gives the following explanation of the word ABRAC,
which, as it is curious, I shall here insert in that gentleman's own
words.
"ABRAC, or ABRACAR, was a name which Basilides, a religious
of the second century, gave to God; who, he said, was the author of
three hundred and sixy-five.
"The author of this superstition is said to have lived in the time of
Adrian, and that it had its name after ABRASAN or ABRAXAS, the
denomination which Basilides gave to the Deity. He called him the
Supreme God, and ascribed to him seven subordinate powers or angels,
who presided over the heavens: and also, according to the number of
the days in the year, held, that three hundred and sixty-five
virtues, powers, or intelligences, existed as the emanations of God;
the value, or numerical distinction of the letters in the word,
according to the ancient Greek numerals, made 365.]
Our celebrated annotator has taken no notice of the masons having the art of
working miracles, and foresaying things to come. But this was certainly not the
least important of their doctrines. Hence astrology was admitted as one of the
arts which they taught, and the study of it warmly recommended.
The ancient philosophers applied with unwearied diligence to discover the
aspects, magnitude, distances, motions, and revolutions of the heavenly bodies;
and, according to the discoveries they made, pretended to foretell future
events, and to determine concerning the secrets of Providence. This study
became, in a course of time, a regular science.
That astrology, however vain and delusive in itself, has proved extremely useful
to mankind, by promoting the excellent science of astronomy, cannot be denied.
The vain hope of reading the fates of men, and the success of their designs, has
been one of the strongest motives to induce them, in all countries, to an
attentive observation of the celestial bodies; whence they have been taught to
measure time, to mark the duration of seasons, and to regulate the operations of
agriculture.
The science of astrology, which is nothing more than the study of nature, and
the knowledge of the secret virtues of the heavens, is founded on scripture, and
confirmed by reason and experience. Moses tells us, that the sun, moon, and
stars, were placed in the firmament, to be for signs, as well as for
seasons. We find the Deity thus addressing Job, "Canst thou bind the sweet
influences of the Pleiades, or loose the bonds of Orion ?" We are
instructed in the Book of Judges, that "they fought from heaven; the
stars in their courses fought against Sisera." The ancient
philosophers were unanimous in the same opinion; and among the moderns, we may
cite lord Bacon and several others as giving it a sanction. Milton thus
expresses himself on the subject:
Of planetary motions and aspects In Sextile, Square, and trine, and opposite,
Of noxious efficacy, and when to join
In synod unbenign, and taught the fixed Their influence malignant when to shower, &c.
It is well known that inferior animals, and even birds and reptiles, have a
foreknowledge of futurity; and surely Nature never intended to with-hold from
man those favours, which she has so liberally bestowed on the raven, the cat,
and the sow ? No, the aches in our limbs, and the shootings of our corns, before
a tempest or a shower, evince the contrary. Man, who is a microcosm, or world in
miniature, unites in himself all the powers and qualities which are scattered
throughout nature, and discerns from certain signs the future contingencies of
his being; finding his way through the palpable obscure to the visible
diurnal and nocturnal sphere, he marks the presages and predictions of his
happiness or misery. The mysterious and recondite doctrine of sympathies in
Nature, is admirably illustrated from the sympathy between the moon and the sea,
by which the waters of the ocean are, in a certain though inconceivable manner,
drawn after that luminary. In these celestial and terrestrial sympathies, there
is no doubt that the vegetative soul of the world transfers a specific virtue
from the heavens to the elements, to animals, and to man. If the moon alone rule
the world of waters, what effects must the combination of solar, stellar,
and lunar influences have upon the land ? In short, it is universally
confessed, that astrology is the mother of astronomy; and though the daughter
have rebelled against the mother, it has long been predicted and expected that
the venerable authority of the parent would prevail in the end.
[Book 3 | Section 1] Wylle he teche me thay same artes ?] By the answer to
this question, we learn the necessary qualifications which are required in a
candidate for masonry - a good character, and an able capacity.
[Book 3 | Section 1] Dothe all maconnes kunne more then odher menne ?] The
answer only implies, that masons have a better opportunity than the rest of
mankind, to improve in useful knowledge; but a want of capacity in some, and of
application in others, obstructs the progress of many.
[Book 3 | Section 1] Are maconnes gudder menne then odhers ?] Masons are not
understood to be collectively more virtuous in their lives and actions, than
other men; but it is an undoubted fact, that a strict conformity to the rules of
the profession, may make them better than they otherwise would be.
[Book 3 | Section 1] Dothe maconnes love eidher odher myghtylye as beeth
sayde ?] The answer to this question is truly great, and is judiciously remarked
upon by the learned annotator.
By the answers to the three last questions, the objections of cavillers
against masonry are amply refuted; the excellency of the institution is
displayed; and every censure, on account of the transgressions of its
professors, entirely removed. A bad man, whose character is known, can never be
enrolled in our records; and should we unwarily be led to receive an improper
object, then our endeavours are exerted to reform him: so that, by being a
mason, it is probable he may become a better subject to his sovereign, and a
more valuable member to the state, than he would have done had he not been in
the way of those advantages.
To conclude, Mr. Locke's observations on this curious manuscript deserve a
serious and careful examination; and though he was not at the time one of the
brotherhood, he seems pretty clearly to have comprehended the value and
importance of the system it was intended to illustrate. We may therefore fairly
conjecture, that the favourable opinion he conceived of the society of masons
before his admission, was afterwards sufficiently confirmed.