If, therefore, we reject such evidence, as not conclusive in this case, we at once destroy the whole foundation of human belief, just as far as it is grounded on the experience and testimony of others.But this testimony cannot reasonably be rejected.

Hence, brethren, as all true light first eminated from a divine source, and as some rays are found to have illuminated the understandings of wise men and philosophers, even amongst Pagan nations, must we not necessarily infer some connexion between individuals of different countries, forming a proper medium through which such light might have been perpetuated to succeeding generations. That this might have been the case cannot be denied. That it was the case there is much, very much reason to believe. However might have been the fact there is no evidence to contradict the above conclusion. If so, it appears more than probable, that all those persons, not only from Adam to Noah, but from Noah to Solomon, who held the true knowledge of God, were in some sense, according to ancient acceptation, Speculative Free-Masons. That those principles were systematized by Solo

mon, and a regular Institution formed, both operative and speculative. That through this medium, ancient philosophers obtained their speculative principles. That, not only from Solomon to the advent of Christ, but down to the present day, certain fundamental truths have been preserved, even through those dark ages of the world, when a long night of barbarism seemed about to involve the human family in the thick shades of ignorance and superstition.The opinions of the most pious and learned of our brethren, during many ages past, are found to correspond with the above sentiments. In relation to modern Speculative Free-Masonry, it is abundantly evident to the world, that the great doctrines of morality and religion are summarily comprised in the lectures, and taught in the lodges. In travelling back the remote ages of antiquity, no period can be found when Masonic customs, ceremonies and tenets were not, in substance, the same as at present. If, therefore, no characteristic change for many hundred years can be proved, why may it not be true, that those fundamental and characteristic principles did actually originate in the earliest periods of time.

In view of all that hath been exhibited under this head, it is earnestly recommended to every brother and companion, duly to examine the subject for himself.

CHAPTER XIII.

Masonic Word, or Divine LogosHow transmitted.

BY tracing Masonic customs, and comparing certain ceremonies in the economy of the Institution, there appears to be an existing fact, indicative not only of the antiquity, but high object of ancient Masonry. From this fact it appears, that ancient Masons were in possession of the appropriate name of the promised Messias, termed in the NewTestament the LOGOS or WORD. The knowledge of this wORD was an object of great moment, and sought with all diligence by the members of the Institution. This divine wORD has, in every age of the world, been held sacred, and faithfully transmitted from one to another in ancient form to the present day. From that conscientious reserve in the use of the true name of God amongst

the ancient Jews, we are induced to believe this name was communicated, at least for many ages, with great solemnity, attended with moral and religious instructions. The truth of this appears, not only from the testimony, but the example of Josephus himself. So conscientious was he, when writing the history of his nation, that he dared not even put down the very same words contained in the decalogue, but only their sense. This practice seems to have been of very ancient date. For aught we know, it might have commenced, even from Adam. No doubt Adam in his state of innocency held sweet fellowship and communion with his God. No doubt he held the same communion in nature, though not in degree, as soon as he had embraced the first promise, after the apostacy. Adam must necessarily have had some name to mark the idea of his divine Creator. This name, in all human probability, would be suggested by divine inspiration, as an appropriate term, exegetical of the idea of Divine excellence. In no other manner, according to our present conceptions, could Adam communicate any speculative knowledge of God to the understandings of his poste

rity. We know that Adam had experimental, as well as speculative knowledge, and must conclude some appellative term indispensably necessary, to communicate his conceptions to his posterity. It therefore, appears perfectly consistent as well as desirable, that our common ancestor should be in possession of an appropriate name, significant,. as far as it could be, of the great majes ty, and real excellence of the Creator. This being admitted, the very name of God, from the idea of the greatness and excellency of his character, and infinitude of his perfections, would be held sacred, and with the same forms, if not ideas of sanctity, handed down to succeeding generations. Hence, may we not with some reason conclude, the Jewish custom in relation to pronouncing the true name of Deity, as descending through the family of Noah, had its remote origin in the early ages of the world. May we not conclude, the Jewish high priests did from time to time communicate the true name of God with solemn ceremonies. The name was known by the nation, and must have been communicated in some way. But their law, written by Moses, was not in.