What can we say in fact about the spiritual content of this seventeenthcentury Masonry? The documents of the seventeenth century proper are of limited help here, but some documents of the beginning of the following century and even of the first years of the Grand Lodge period (from 1717 on) give us complementary evidence, since they can be safely assumed to be copies of older documents or to reflect a situation which continued that of the preceding century.
The first point is the persistence of the Christian character of the order. The Old Charges of the seventeenth century maintain that the mason's duty is to be faithful to God and his Holy Church. Many of them begin with an invocation to the Holy Trinity. Moreover, Scottish rituals of the end of the century show that the masons' oath was taken not only on the Bible but more precisely on the Gospel of St. John. That custom must have been observed in England, too, at least in the first years of the Grand Lodge period, since it passed on to the Continent in the 1720s.
The later texts show the interest of masons in the person of Christ, not to say their devotion toward him. For instance, the Graham manuscript ( 1726), dealing with the clothing and posture of the candidate on taking his oath, explains them by reference to the double nature of Christ, implying that by faithfully imitating his Master, the Christian may become a participant in his divinity:
"I was neither sitting, standing . . ., naked nor clothed, shod nor barefoot.
-- A reason for such posture?
-- In regard one God one man make a very Christ, so one object being half naked half clothed, half shod half barefoot, half kneeling half standing, being half of all, was none of the whole, this shows a humble and obedient heart for to be a faithful follower of that just Jesus".
At least part of this Christ-centered spirituality[/b[ certainly came from medieval tradition. This is the case, for instance, with the passages that interpret the Great Architect of the Universe not merely as God but more precisely as Christ, as in Samuel Prichard Masonry Dissected ( 1730): "The Grand Architect and contriver of the Universe, or He that was taken up to the top of the pinnacle of the Holy Temple." Indeed, in medieval iconography the creator was always presented as Christ, while from the sixteenth century on he was presented as the Father. Another most striking instance of a piece of medieval tradition appearing in an eighteenth-century text is provided by the "Questions concerning the Temple" which form part of the Dumfries n° 4 manuscript (ca. 1710). Solomon's Temple and all its
furniture are interpreted in reference to Christ and to diverse attributes of Christ, which is perfectly in the line of medieval exegesis interpreting the Old Testament by reference to the New.
All these items appear in eighteenth-century texts as elements of a heritage which by that time was passing into oblivion among British masons. This is shown by the fact that nothing of it reappears in later British texts nor in continental Masonry. But they show that during the period of transition from Operative to Speculative Masonry, the order remained in possession of such a heritage, which was handed down to it by medieval Masonry through the changes of the Reformation period. (Ibid., p. 255-56)