« AnteriorContinuar »
the extent to which, in different situations, I think it would be advisable to pursue the studies of those sciences, and likewise the best means of acquiring a knowledge of them.
As people in the higher orders of society, and those designed for the more liberal professions, such as the study of the law, medicine, or divinity, chiefly influence the opinions, and consequently occasion much of the happiness or misery of society, it becomes their duty, in a peculiar degree, to acquire correct habits of thinking, and therefore they ought to pass through a regular course of the Mathematics; in every situation particular attention should be paid to the different branches of those sciences, which either lead to, or are connected with, their own immediate objects of pursuit. What I have before said of Architecture, I wish to have considered as applicable to other departments; but as all men are sometimes obliged to make calculations, which are produced from Algebra, or universal Arithmetic, and Geometry; so I think that every one who can afford the time and expence, should endeavour to acquire a competent knowledge of these two branches of science.
As to the best means of obtaining a knowledge of the Mathematics, I shall only observe, that a steady application to the works of the most approved authors, under the direction of a master who clearly understands the different subjects, and possesses the talent of imparting his information in a plain and simple manner, will certainly be the best mode of obtaining precise and determinate ideas in the various branches of the Mathematics.
CHURCH PREFERMENT. THE following curious letter was written by Sir Hugh Dalrymple
to Sir Laurence Dundas, in the month of May 1774. Sir Hugh having discovered one of the most eloquent, sensible, and pathetic preachers he had ever heard; upon enquiry finding him a very poor and innocent apostle, living upon twenty pounds a year, with a wife and three children, wrote to Sir Laurence Dundas; who, on the receipt of the following letter, with his usual goodness and liberality, bestowed on the man of God a benefice of fifty pounds per
“ My dear Sir Laurence,
Having spent a long time in the pursuit of pleasure and health, I am now retired from the world, in poverty and with the gout, so joining with Solomon, that “ all is vanity and vexation of spirit,” I go to church and say my prayers; and I assure you, that some of us religious people reap some little satisfaction in hoping that you wealthy voluptuaries have every fair chance of being damned to all eternity hereafter; and that Dives shall call out for water to Lazarus; a drop of which he seldom tasted, whilst he had the 12 apostles * in his cellar.
* Sir Laurence had twelve hogsheads of hock in his cellar, which he named the Twelve Apostles.
" Now, Sir, that doctrine being laid down, I wish you, my friend, a loophole to escape through. Going to church last Sunday, as usual, I saw an unknown face in the pulpit; and rising up to prayers, as others do on the like occasion, I began to look round the church to find out if there were any pretty girls there, when my attention was attracted by the foreign accent of the parson. I gave him my attention, and had
devotion awakened by the most pathetic prayer I had ever heard. This made me all attention to the sermon; a finer discourse never came from the lips of man. turned in the afternoon, and heard the same preacher exceed his morning's work, by the finest chain of reasonings, conveyed by the most eloquent expressions. I immediately thought of what Felix said to Paul, “ Almost thou persuadest me to be a Christian." I sent to ask the man of God to honour my roof, and to dine with me. I asked him his country.
My name is Dishington,” says he, “ I am assistant to a mad minister in the Orkneys, who enjoys a fruitful benefice of fifty pounds a year; out of which I am allowed twenty pounds for preaching and instructing 1200 people, who live in the separate islands ; out of which I pay one pound five shillings sterling to the boatman who transports me from the one to the other by turns. I should be happy if I could continue in that terrestrial paradise ; but we have a great Lord, who has many little people soliciting him for many little things that he can do, and cannot do; and if my minister dies, his succession is too great a prize not to raise up many powerful rivals to balk my hopes of preferment.”
I asked him if he possessed any other wealth ;” “ Yes,” said he, “ I married the prettiest girl in the island; she has blest me with three children ; as we are both young, we may expect more ; besides, I am so well beloved, that I have all my peat brought carriage-free." * This is my story.
Now to the prayer of the petition. I never before envied you the possession of the Orkneys, which I now do, only to provide for this eloquent, innocent apostle. The sun has refused your barren isles his kindly influence; do not rob them of so pleasant à preacher, but let not so great a treasure lie for ever locked up in that damned, inhospitable country; for I assure you, if the archbishop of Canterbury was to hear him, or to hear of him, he would do no less than to make him an archdeacon; the man has but one weakness, that of preferring the Orkneys to all the earth. This way, and no other, you have a chance for salvation. Do this man good, and he will pray for you; that will be a better purchase than your Irish estate, or the Orkneys; and I think it will help me well forward too, since I am the man who told you of the man so worthy and deserving, so pious, so eloquent, and whose prayers may do much good. Till I hear from you on this head I bid you farewell, .
“ Yours, in all meekness,
“ Love and benevolence, “ May 1774."
“ H. DALRYMPLE."
Quod verum atque decens curo, et rogo, et omnis in hoc sum.
ANY, I presume, will be stimulated to take a cursory view of
may derive therefrom some knowledge of the secrets of Freemasonry; but such inquisitive readers I must previously apprize of their disappointment, for those who have not in due form been introduced to the light of Freemasonry, shall still remain in utter darkness. For what reason, then, it will be asked, have I assumed tlie name of Freemason, and why do I thus appear in public, if still I mean to be secret? — These questions shall be duly answered.
The reason why I call myself a Freemason is, because I have the honour of being one of the Fraternity; and the reason for thus employing my pen is, in order to do as much general good as lies in my power.
What title more honourable or more ancient could I assume for commanding respect and attention? The public have been often accosted by a Friend, a Philanthropist, and a Guardian—but to what effect? All their admonitions are forgotten! Others have attempted, by names well known, to secure their approbation; for instance, thie Spectator, the Trifler, the Busybody, the Spy, &c.—the latter, I presuine, would be a dangerous title at present;—even the Devil himself attempted by weekly numbers to do good; but, notwithstanding the devil has many followers, yet, when he attempts works of any utility, it seems he plays the devil with himself. Such are the fashionable follies of the times, that not even the friendly words of a Quaker, or the brotherly breathings of a Methodist, can work a reformation. Some praise is, therefore, due to any writer who will undertake the arduous task; and, seeing that a Freemason is renowned for his signs, who knows but in the present attempt he may work wonders ? At any rate he will have an advantage beyond many preachers, for he may, perhaps, fairly reckon upon the attention at least of his own people.
The antiquity of Freemasonry is certainly sufficient to ascertain its worth. Let ignorant persuns, without wishing to dive into its secrets, be only acquainted with its antiquity (for we can trace our origin as early as to the building of Solomon's temple), and they must surely be convinced of its respectability. Add to tbis, that the Society is very considerable, both for members and character, Freemasonry being common in every part of Europe, and principally consisting of persons of merit and distinction. Vol. IV.
The first introduction of Freemasonry into this country is doubtful. Some writers have traced its origin in general to the year 674, there being several public buildings at that time which were erected in the Gothic taste by men in companies, who, as some say, called themselves free because they were at liberty to work in any part of the kingdom. Others have derived the institution of Freemasons from a combination among the Masons not to work without the advance of wages when they were summoned from several counties by writs of Edward III. directed to the sheriffs, to assist in rebuilding and enlarging the castle, together with the church and chapel of St. George, at Windsor; accordingly, it is said, the Masons agreed on tokens, &c. by which they might know one another, and to assist each other against being impressed, and not to work unless free, and on their own terms. Such have been the conjectures of various writers, and hence it has been inferred, the institution of Freemasons sprung: but these are all idle suppositions, and unworthy of a moment's consideration.
Let the beginning of Freemasonry be what it may, its end is laudable and good.-Philanthropy is the basis on which good-fellowship is founded.
Such is the laudable purpose of this institution, such the benevolent principle of a Society which pays more deference to merit than rank; and estimates the virtues at a higher rate than all the gewgaw trappings of a vain world. Is there aught, then, that can more attract the attention of a reader than the name of Freemason, which includes the Friend, the Philanthropist, the Guardian, &c. nay, from the great knowledge and perfection required in becoming a Mastermason, I may add, the Preceptor, Counsellor, Oracle, &c.
Let not the reader be discouraged from a perusal by a conjecture that these numbers will be confined to one subject:--Freemasonry is far from being limited-almost every theme is admissible--and the reader is hereby apprized that a great variety is in store; for the Freemason is determined to leave no subject unnoticed which may require observation, and tend in the least to promote the happiness of mankind; presuming, that whatever regards our happiness must certainly afford us entertainment.
As to our correspondents, all the signs and tokens which the Freemason requires are, originality, clearness of style, truth, and sentiments of love and loyalty. Such as boast of all or any of these qualities may depend upon due attention being paid to their favours, and likewise upon receiving every information which the Freemason can, with justice to himself, communicate.
STATE OF FREEMASONRY
COUNTY OF LINCOLN.
BARTON UPON HUMBER. THE Grand and Noble Science of Freemasonry was first intro
duced under the sanction of the present Grand Lodge of England into this county by the Rev. Matthew Barnett, now resident at Barton upon Humber, but formerly a member of the Raey Louge, No. 372, Staindrop, Durham, who, in the year 1787, by a proper application to the Grand Lodge, obtained a warrant of constitution, bearing date the 20th of March, empowering the above-mentioned Matthew Barnett- The Rev. Thomas Robinson-Field Dunn Richard Nicholson-John Western— John Stephenson--and Thomas Matteson, to hold a regular Lodge of Free and Accepted Masons at the George Inn in Barton aforesaid, under the title or denomination of Sr. MATTHEW's Lodge, the No. being then 497, but now 406, which was constituted on the 21st of September in the abovementioned year, by Brother Fletcher of the MINERVA LODGE, Hull, several Brethren of which, together with the Masters, Wardens, and others, of the RODNEY Lodge, Hull; the Master, Wardens, and several of the Brethren of the ST. GEORGE'S EAST YORK MILITIA Lodge assisted.
The Brethren then went in procession to St. Peter's church, where an excellent sermon was preached by Brother Robinson. cession was conducted with great regularity and decorum; and after their return to the Lodge-room, an oration, suitable for such an occasion, was delivered by Brother BARNETT. After which the Brethren dined together, and the rest of the day was spent in festivity and due decorum.
St. Matthew's Lodge meets the second and fourth Fridays in winter, and the second Friday in summer; and their annual meeting is held on the 21st of September, being the festival of St. Matthew.
The code of bye-laws adopted by this Lodge are excellent, and admirably well calculated to secure the principles of Freemasonry; and it has always been their fixed determination, strictly to adhere to that necessary duty of being cautious, according to the best of their judgment, not to admit such persons as are likely to bring a stigma upon so excellent an Institution ; “ for nothing can prove more shocking to all faithful Masons than to see any of their Brethren profane or break through the sacred rules of their Order; and such
as can do it they wish had never been admitted.” By which means they have always been respectable but not numerous.
In the year 1792, Freemasonry promi,ing to be in a flourishing state in this county, his Royal Highness the Prince of Wales, Grand Master of Masons, thought proper to appoint the Reverend Williamı Peters, L. L. B. prebendary of Lincoln, &c. &c, Provincial Grand