Historical Context of 1787
The Constitutional Convention convened in May 1787 in Philadelphia’s Independence Hall. Delegates from twelve states (all but Rhode Island) met in secret to craft a new system of government to replace the failing Articles of Confederation. The challenges were immense: balancing state sovereignty with national unity, establishing checks on power, and creating a government capable of enduring. The atmosphere of deliberation and secrecy mirrored Masonic lodge practices, where business was conducted behind closed doors to foster free debate and brotherly equality (Bullock, 1996).
At the same time, Freemasonry was flourishing in America. Lodges across the colonies had long been gathering places for civic leaders, merchants, and soldiers. Rooted in Enlightenment philosophy, Masonry promoted ideals such as equality, liberty of conscience, and rational order. These ideals were already influencing political debates, and the overlap between lodge culture and the Convention hall was far from coincidental.
Masonic Principles and Constitutional Parallels
The parallels between Masonry and the Constitution are numerous. Four in particular stand out: equality, liberty of conscience, rule of law, and self-government.
Equality and Brotherhood. In Masonry, members meet “on the level,” symbolizing that social distinctions are set aside in favor of brotherhood. The Constitution opens with the words “We the People,” affirming that legitimacy flows from the equal standing of citizens rather than hereditary privilege (Hutson, 1987).
Liberty of Conscience. Masonry forbids religious tests, welcoming men of all faiths who believe in a Supreme Being. Similarly, the Constitution prohibits religious tests for public office (Article VI) and, through the Bill of Rights, guarantees freedom of religion and speech. Both lodge and republic embraced tolerance as a civic necessity (Jacob, 1991).
Rule of Law and Order. Masonry’s working tools, especially the square, symbolize fairness, justice, and moral rectitude. The Constitution enshrined checks and balances to ensure government acted lawfully, reflecting a shared concern with justice tempered by restraint (McDonald, 1985).
Self-Government and Consent. Lodges were early models of democratic practice, with written constitutions, elected officers, and by-laws. Likewise, the U.S. Constitution established a republican system with elections, written procedures, and provisions for amendment—an echo of the fraternity’s commitment to governance by consent (Stevens, 2013).
Key Masonic Figures and Their Roles
George Washington
George Washington, initiated in Fredericksburg Lodge No. 4 in 1752 and later Master of Alexandria Lodge No. 22, presided over the Constitutional Convention. While Washington rarely spoke, his presence provided moral authority and unity to the proceedings. His Masonic career reflected discipline, order, and civic virtue, qualities he brought to his role as presiding officer (Flexner, 1974).
Benjamin Franklin
Benjamin Franklin, initiated in St. John’s Lodge, Philadelphia in 1731 and Past Grand Master of Pennsylvania in 1734, served as the elder statesman of the Convention. Known for his wit and pragmatism, Franklin was instrumental in forging compromise. His Masonic background reflected his belief in tolerance, rational discourse, and fraternity, all vital for the success of the Convention (Van Doren, 1991).
Other Confirmed Masonic Delegates
John Blair (Virginia) – Member of Williamsburg Lodge No. 6, Blair later became one of the first justices of the U.S. Supreme Court. He also helped draft Virginia’s constitution and resigned from the Court in 1795 due to health concerns (Hall, 1923).
David Brearley (New Jersey) – Trenton Lodge No. 5. Brearley proposed the Electoral College as a mechanism for choosing the president, became the first federal district judge of New Jersey, and served as Grand Master of New Jersey Masons from 1781 to 1783 (Fowler, 1989).
Jacob Broom (Delaware) – Lodge No. 14, Delaware. Broom was a quiet delegate who rarely spoke but signed the Constitution. He later became an industrial pioneer by building mills and foundries and served as Wilmington’s first postmaster (Collins, 1997).
Daniel Carroll (Maryland) – Likely Lodge No. 16, Maryland. Carroll was one of only two Catholic signers of the Constitution. His brother John became the first Catholic bishop in the United States, and Daniel donated land that became part of Washington, D.C. (Gibbons, 1919).
Jonathan Dayton (New Jersey) – St. John’s Lodge No. 1, Newark. At just 26 years old, Dayton was the youngest signer of the Constitution. He later became Speaker of the House but was implicated in Aaron Burr’s conspiracy, damaging his reputation (Chernow, 2004).
Nicholas Gilman (New Hampshire) – St. John’s Lodge No. 1, Portsmouth. A veteran of the Continental Army, Gilman served in the first four Congresses and later as a U.S. Senator. His home in Exeter, New Hampshire, remains a historic landmark (Morison, 1965).
Rufus King (Massachusetts/New York) – St. John’s Lodge, Newburyport. King strongly opposed slavery during the Convention, twice ran unsuccessfully for president, and served as U.S. Minister to Great Britain (Bowen, 1986).
William Paterson (New Jersey) – Trenton Lodge No. 5. Paterson authored the New Jersey Plan advocating equal state representation, later served as governor of New Jersey, and became a Supreme Court justice. The city of Paterson, New Jersey, bears his name (Smith, 1976).
Richard Dobbs Spaight (North Carolina) – St. John’s Lodge No. 2, New Bern. Spaight became governor of North Carolina, died in a duel in 1802, and left a political legacy continued by his son, who also became governor (Powell, 1994).
Symbolism and Civic Ideals
Masonic symbols resonate with the structure of the Constitution. The square represents justice and fairness, principles that underpin the separation of powers and the judiciary. The compasses signify restraint and the limits of authority, evident in checks and balances. The trowel, which spreads the cement of brotherly love, parallels the Constitution’s role in binding diverse states into a unified nation. The secrecy of the Convention echoed Masonic lodge practices, fostering open debate and fraternity (Roberts, 2009).
Continuing Legacy
Freemasonry’s influence on the Constitution should not be exaggerated—non-Masons also shaped the document. Yet the overlap of membership, principles, and symbolism demonstrates a real synergy. Today, Masonic lodges continue to emphasize civic virtue, education, and community service. The Constitution, like a Masonic temple, is a “living building,” preserved and strengthened by the moral responsibility of its citizens (Bullock, 1996).
Conclusion
Freemasonry did not write the U.S. Constitution, but its principles and members influenced the intellectual and moral climate of 1787. Masons like Washington, Franklin, Brearley, and others embodied ideals of equality, liberty, fraternity, and order that found expression in the nation’s founding charter. The Constitution remains more than a legal document; it is also a moral covenant reflecting the same principles Freemasons sought to build within their lodges. Understanding this relationship helps us appreciate both the Constitution’s symbolic richness and the enduring value of civic fraternity.
References
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Hall, H. (1923). The Supreme Court Justices of Virginia. Richmond: Virginia State Historical Society.
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McDonald, F. (1985). Novus Ordo Seclorum: The Intellectual Origins of the Constitution. Lawrence: University Press of Kansas.
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Roberts, A. (2009). Symbols of Freemasonry: Their Significance and Origins. New York: Barnes & Noble.
Smith, J. P. (1976). The Life of William Paterson, Signer of the Constitution. New Brunswick: Rutgers University Press.
Van Doren, C. (1991). Benjamin Franklin. New York: Viking Press.
Stevens, A. (2013). Constitutionalism and American Democracy: The Masonic Influence. Philadelphia: Temple University Press.
