which irritated Hagar beyond endurance, and she incited her son to teaze and perplex the young child Isaac; who, being unable to resent these repeated annoyances, on account of the superior age and strength of Ishmael, communicated the fact to his mother. Under the influence of resentment at this information, Sarah remonstrated with Abraham, saying, Put away that bond-woman and her son, for such as they shall not inherit with the freeborn." She spoke as being endowed with divine inspiration; knowing that from Isaac's loins would issue a great and mighty people, who would serve the Lord with freedom, fervency and zeal; and fearing, that if they were brought up together, Isaac might imbibe some of Ishmael's slavish principles and propensities; it being generally remarked that the minds of slaves are,

31

30 A reference to this circumstance has been introduced into the degree of Knight Templars, according to American authorities, in the following address to the candidate, at a certain point in the ceremony of creation: "Pilgrim, hearken to a lesson which will cheer thee on thy way, and assure thee of success. And Abraham rose up early in the morning, and took bread and a bottle of water, and gave them unto Hagar (putting the bottle on her shoulder,) and the child, and sent her away, and she departed and wandered in the wilderness. And when the water was spent in the bottle, she cast the child under one of the shrubs; and the angel of God called to Hagar out of heaven, and said, Arise, lift up the lad and hold him in thine hand, for I will make of him a great nation. And God opened her eyes and she saw a well of water. By faith Abraham sojourned in the land of promise as in a strange country, dwelling in tabernacles; for he looked for a city which hath foundations, whose builder and maker is God."

31 She was probably afraid of some injury to her son, which might end in his death, if a person of Ishmael's violent temper were suffered to remain in the house with Isaac, and therefore urged his removal as a matter of safety.

naturally, much more contaminated than those of the freeborn.32

Here we find the difference between bond and free; and are taught to estimate the advantages of being born of a free-woman. This is the reason why no candidate can be admitted into Freemasonry, or share in its occult mysteries, unless he be free by

32 Sir John Malcolm, in his "Sketches of Persia," relates an anecdote which strikingly illustrates the passage of patriarchal history which has been transferred into the Lectures of Masonry. During a journey in the north of Persia, he was entertained by a distinguished chief of one of the tribes called Eelauts, whose mode of life resembles that of the patriarchs of old. This chief, in discoursing about his own domestic affairs, said he had six children, all of them, except two, by the same wife, who was the daughter of Futteh Ali Khan Afshar, a distinguished chief, who, on the death of Nadir Shah, aspired to the throne, and lost his life in the attempt to become a king. He continued, "I married his orphan daughter, an excellent woman, but who carries her head rather high, as no doubt she has a right to do, from recollection of her father's pretensions. Look," said he, speaking softly, for the apartment was within hearing of the interior, "look at that youngster at the other end of the room; he is my son. His mother was the daughter of a jeweller of Ispahan. He is a fine lad, but I dare hardly notice him; and he is, you will observe, not allowed to sit within ten yards of the grandsons of Futteh Ali Khan Afshar." He added that "this was all very proper."

33 The apostle of the Gentiles considered the above incident, and its corresponding doctrines, of sufficient importance to form the subject of a particular illustration. He found this allegory of singular use to illustrate the nature of the Gospel covenant. He was endeavouring to counteract the influence of those Judaizing teachers, who had perverted the faith of the Galatians. With this view, he expostulated with those who had turned aside to a compliance with the ceremonial law, and shows them, by an allegorical explanation of his history, that the law itself might have taught them a very different lesson. (Consult Gal. ch. iv.)

birth," of mature age, sound judgment, and strict morality.35 Nor can any one, although he have been initiated, continue to act as a Mason, or practise the

34 Even the spurious Freemasonry admitted the same general principle; for slaves, &c., could not be initiated. The requisites for initiation were, that a man should be a freeborn denizen of the country, as well as of irreproachable morals. Hence neither slaves nor foreigners could be admitted to the peculiar mysteries of any nation, because the doctrines were considered of too much value to be entrusted to the custody of those who had no interest in the general welfare of the community. St. Austin, quoting Varro, says, that such a communication might have been prejudicial to the state; for slaves were not unfrequently plotters of mischief, and fomentors of sedition; and a suspicion whispered against the truth of the popular religion, would have constituted a fearful engine in the hands of an artful and enterprizing conspirator, by which the people might have been moved at pleasure. The vulgar were therefore kept in awe by the supposition of some hidden mystery which it would be fatal to penetrate.

35 The French have adopted the following method of proving the qualifications of a candidate. They propose three questions, to which they expect explicit answers. 1re question: Qu'est-ce que l'homme doit à Dicu? Ordre métaphysique. Dieu, ame, dieux, démons, création, récompenses et peines éternelles. Ces choses ont été et sont encore enseignées aux peuples, avec des différences, suivant les climats et les législations. Les questions prises dans cet Ordre, seront faites avant le premier Voyage. 2° question-Qu'est-ce que l'homme se doit à lui-même ? Ordre de Science. Se Connaître, s'estimer, s'honorer, se conserver, se garantir du mensonge, chercher la vérité, se faire aimer, estimer; voilà ce qu'il se doit. Nul mortel ne pourrait le nier. Les questions prises dans cet Ordre, précéderont le deuxieme Voyage. 3e question-Que doit-il à ses semblables? Ordre de Conduite. Il leur doit de ne point leur faire ce qu'il ne voudrait pas lui fût fait. Il leur doit ses lumiéres, ses talens, amitié, fraternité, humanité, compassion, miséricorde. Nul homme sensé ne peut dire le contraire, et c'est dans cet Ordre que vous prendrez les questions qui précéderont le troisième Voyage. Voilà tout l'homme. Voilà donc la base de l'examen pour les trois Voyages, et l'applica

rites of the Order, if he be temporarily deprived of his liberty, or freedom of will.36 So essential is it to Freemasonry, that its members should be perfectly free in all their actions, thoughts, and designs.

It may be necessary, in order fully to explain the Masonic doctrine contained in the above transaction, to take a view of it in all its bearings; because it constitutes one of the proper and legitimate investigations of Freemasonry. Ishmael was the son of a

tion doit toujours être appropriée à la capacité du Récipiendaire : vous concluerez de là qu'un homme sans instruction, sans capacité et sans bonnes qualités, ne sera point reçu maçon. (Le verit. Lien des Peuples, p. 6.)

36

An instance occurred in the year 1782, which forcibly illustrates the above reasoning. Information had been given to the committee of charity, that two Brethren had lately held an irregular Lodge in the King's Bench prison, where they had unwarrantably pretended to make Masons; and one of the Grand Secretaries having been ordered to write to those Brethren, that unless they could disprove the charge, the next Grand Lodge would proceed to such censure as their conduct merited. Bro. White accordingly reported that he had written to them, and now read the answer he received; from which it appeared, that several Masons being in the said prison, they had assembled in that character, and had raised some Brethren to the third degree; but a doubt arising as to the propriety of their conduct, the Royal Military Lodge, at Woolwich, adjourned with their constitution to their Master in the prison; and this being one of those itinerant Lodges that move with the regiment, the Master judged that wherever he might be he had a right to hold Lodges, and make Masons. Resolved-That it is inconsistent with the principles of Masonry for any Freemason's Lodge to be held, for the purposes of making, passing, or raising, Masons, in any prison or place of confinement. Resolved-That the Master and Wardens of the Royal Military Lodge, at Woolwich, be summoned to attend at the next committee of charity, to answer for their conduct in making Masons in the King's Bench prison." (From the Minutes of Grand Lodge, Nov. 19, 1783, Noorth Const, p. 349,)

bond-woman from Egypt; and consequently was born a slave. On the other hand, Isaac was the son of a free-woman, and consequently free by birth. Ishmael, though the son of Abraham, inherited, to a certain extent, the confined spirit, and contracted principles of slavery; while Isaac possessed freedom of spirit, and independency of mind. The former was a type of the old covenant, the latter of the new. Those were children of disobedience, bearing in their minds the indestructible tokens of bondage; while these were entitled to the privilege of a free and direct communication with their Creator. They were free to ask that they might have; to seek, that they might find; and to knock, that the door of salvation might be opened unto them.

It does not appear that Ishmael showed even an outward conformity to the Divine will, because, in the face of this authority, he mocked and persecuted Isaac, and derided his pretensions to an exclusive

38

37 Abraham had other sons by his wife Keturah, "to three of which he gave the names Afer, Asser, and Afra. Assyria is so called from Asser; and from the other two, Afer, and Afra, the city Afra, and the country Africa, is denominated. These fought with Hercules against Lybia and Antanus. Then Hercules married his daughter to Afra. He had a son by her, whose name was Deodorus, of whom was born Sophon, whence the barbarians are called Sophaces. (Cleodemus in Euseb. de Præp. Evan. 1. 9. c. 20.)

38 As Bishop Patrick observes, he laughed and jeered, perhaps at the great bustle which was made at Isaac's weaning; looking upon himself as the first-born; and by right of that, to have the privilege of fulfilling the promise of the Messiah. This gives a good account of Sarah's earnestness for the expulsion, not only of him, but of his mother also; who, it is likely, flattered him and bare him up in those pretensions. Many think he did more than mock him, because St. Paul calls it persecution, which Hierom takes for beating Isaac;