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A D E F E X C E
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FREEMASON RY.
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A DEFENCE
FREEMASONRY.
A. F. A. WOODFOED, M.A.,
PAST BRAXD CBAPLAHf.
And speedy chanty to liw dbtrest : If true legard lo libeity and liwi. Zeal for our kidg, and for our country s c
GEORGE KENNING, 198, FLEET STREET, LONDON, E.C.
225 . i . Ill
DED I C ATI ON.
Dear Brother Kenning,
I had great pleasure in asking you to accept the Dedication of this little pamphlet, and still greater on obtaining your kind acceptance of my request.
I dedicate, therefore, this little defence of our common Order to you, because it seems to be the outcome of many fraternal conver- sations in which your views and mine appeared greatly to harmonize, and because also I am glad in so dedicating this little labour of love to yourself, to record my own deep and grateful appreciation of your laudable desire to encourage in every way the diffusion of a sound Masonic literature in our Craft.
In placing your name then at the head of this dedicatory page, I do it with much personal regard, subscribing myself.
Yours always most fraternally,
A. F. A. WOODFORD.
10, Upper Porchester Street,
Hyde Park Square,
* London, W.
St. John's Day, 1874 .
A 2
k
PREFACE.
It has seemed to the writer of this pamphlet that the time had fairly arrived when a few humble words might fitly be said in defence of our good old Craft. For at this moment, though without any apparent reason for it, attacks upon its teaching, its constitution, and its practice seem to abound on every side of us, and to proceed from different schools of thought, and from the most antagonistic bodies of men.
At home and abroad, in Germany and the United States, in Belgium and Brazil, in France and Italy, in Spain and Portugal, the assailants of Freemasonry are many and virulent, and the language alike of diatribe and depreciation, of incrimination and condemnation, is marked by greater bitterness of tone and temper than at any period since 3 717.
And yet the banner under which this host of adversaries to Freemasonry is fighting to-day, is a very motly one indeed !
It seems a little absurd, and it would be very amusing were it not so painful a matter, to find, for instance, Eoman Catholics, Ee- formed Presbyterians, Eitualistic Anglicans, and American Baptists all ''rowing in the same boat." And still, nevertheless, so it is.
The Masonic bystander is no doubt anxious to ascertain how this controversial crew will get on, whether like the happy family they will proceed in harmony and dignity, or whether (which is far more likely) they will soon run aground on a mud bank, and " come to grief," and go to pieces !
VI.
But be this as it may, in the meantime the attacks on Free- masonry proceed, each succeeding the other in violence of vituperation and acrimony of language, and though I do not say or see that they do Freemasonry or Freemasons much harm in any way, yet it almost appears as if some answer were needed amid this din of controversy, which may encourage our friends and confute our opponents. For the allegations which are made to-day are precisely the same as those made over and over again before by illogical adversaries, and which, though fiilly answered, are revived in all the greenness of a fresh growth, and flourish still in the land of the living.
One old adversary of Froemasomy is as usual to the fore, the Roman Catholic Church.
" Semper eadem " is still her motto in respect of her hatred and intolerance as regards Freemasonry.
Latterly, too, the jubilant tone of the Roman Catholic press, and also of the Ritualistic press, at our late Grand Master's melancholy secession, and at what they both so poetically term the " De profundis " of Freemasonry, has caused that astute religious body, the Roman Catholic Church, to throw off the mask, and to express itself openly in verbiage and views which must startle as they impress every thoughtful mind.
It is quite clear that it is only the want of power which pre- vents as of old the persecutions and iniquities of the Inquisition.
Rome is still unchanged, and above all things in her hatred to Freemasonry, to light, culture, self-education and toleration. So, rightly or wrongly, I have determined " favente '* Bro. Kenning to issue a concise but comprehensive resum^ of the principal attacks on our order, accompaning it I trust with a not altogether unsuccessful reply.
If my defence of Freemasonry shall meet with the countenance and approval of my brethren, I shall be amply rewarded, as after a membership of thirty-two years, I am glad to be able to avow myself
Vll
as clearly persuaded as ever, even, perhaps, I may say, more than ever, of the intrinsic excellency, and value, and importance, and need of our fraternity in the present condition of society, and of the world.
I am also desirous in this pamphlet of protesting, once for all, against that prevalent unfairness of our opponents of basing their unjustifiable condemnation of our peaceable Order, of our tolerant confraternity, of our philanthropic organization, on the "ex parte" state- ments of the ignorant, on the ridiculous parodies of the apostate, on the accumulated rubbish of unreasoning accusers, and on the mendacious calumnies of a bye-gone age, hashed up anew to-day, "usque ad nauseam," by the impugner, the sceptic, the malevolent, and the Jesuit.
So, in all of fraternal sincerity and sympathy, inall of loyalty and elevation to our famous order, I say like the old writer, with some needful little adaptation.
Go forth, little book, and truly thou me command
Unto all " Masons " that desire to learn or understand,
And specially to them that have experience, praying them to amend
And correct what is amiss, either as a fault or offence,
And if that any faults be found as prove my negligence,
Cast the same on my " efforts," rude and bare of eloquence.
Which to draw out I have done my best diligence.
And readily to reform " them " by reason and better sentence.
John RussdVs Book of Nurture, 1460.
A. r. A. w.,
St, John's Day, 1874.
A DEFENCE OF FREEMASONRY.
The age in which our lot is cast to-day is marked by many remark- able characteristics. It is an age of great mental activity, careful scientific research, earnest archaeological study, and of much criticism, stem and unsparing enough, no doubt, but not necessarily therefore, permanently unjust, or entirely destructive.
If it be true that each age as it passes on, displays its own charac- ter, and that that character is often both special and distinct, we are warranted in saying this much, that the present epoch is happily dis- tinguished by many tokens of intellectual and philanthropic aim, by many elevating and ennobling aspirations, and above all by a general, a fair, a sympathetic spirit. Men have outlived to a great extent, the theories of intolerance and the practices of persecution, and the general: tendency of the human mind to-day, and the wonted scope of the laws of nations are alike inimical to arbitrary or unjust interfer- ence with individual liberty of thought, or general professions of belief. But alas ! despite this humanizing tone of the present period, the idiosyncracy of our race remains still unchanged, the earnest desire ever existing to impose on others fetters for conscience, or for free thought, too often the only result of all the years of progressive experience and expanding freedom.
It is a most curious chapter in the history of mankind, and in the psychology of the human mind, the apparently innate longing to im- press our own convictions on other people, either by state interfer- ence or religious pressure.
Looking at the world as it is, there seems to be plenty of margin, humanly speaking, for the antagonistic views and conflicting creeds of churches and of combatants, without attempting to circumscribe our neighbours' freedom of thought and privilege of action.
And yet, strangely, if sadly enough, the spirit of Dominic survives the fleeting centuries of time, and reappears in successive cycleia^ if perhaps in a new form, and under specious disguises, yet practically still the same animus, unaltered and unaffected, whether it be mani- fested to-day by a church, or a state, by a community or by indivi- duals. Indeed, the eagerness to persecute one another for diflerence of opinion, or divergency of creed, is a very startling fact in itseli^ and a most diflicult one to explain satisfactorily, either in the annals or struggles of man.
But so it is, and even in this nineteenth century of ours, we may still hear of, and read numbers of edicts and manifestoes; we may still have to listen to public teaching " ex cathedra,'* and to private opinions and statements which, if carried oiit to their logical conclusion, would
B
simply encourage and re-inforce tbe revival amongst as of the days of deliberate persecution^ in the too often ill-used name of religion and of truth. Awful parody, painful commentary, on the words and acts of that only IMvine teacher who came into this world of ours, speaking to all men words of peace and love; offering to all men a blessed message of healing and reconciliation ; at whose gentle bidding the sword was to be sheathed, and angry passions, like elemental strife, were to be stilled ; at whose benign intervention, all that separates man from his fellow-man here, or renders man harsh, uncharitable, and intolerant to his fellow-creatures, was to be abolished and obliterated, and pass utterly away.
And though, as I observed at the outset, our own age is charac- terized by much of very active and kindly sympathy each for each, amid severed and contr also seems to be growing over some religious bodies, despite the civil- izing influences of our generation, an undue assumption of authority, whether as regards the individual conscience or men in general
I, for one, assuredly quite feel and understand the necessity of a certain fixed and definite system of authoritative exposition, alike in matters of dogma and of doctrine. I equally assent to the unchanged need and the untold value of Creeds and Catechisms, and of the right — the absolute right, on every ground— of every religious body to lay down canons and directions for its own members, and even to assert and prescribe certain absolutely needful tests of teachiug, either as articles of agreement or limits of orthodoxy.
But what I do not, and cannot understand, is why we should not all be content with this ?
The Christian world is divided into irreconcileable sections at pre- sent. The unchristian world is torn by bitter and rival parties, and, therefore, to endeavour to enforce unity is alike hopeless and imprac- ticable. But some good people there are who will never be content, unless they make you hold the same opinions they do ! They may allege a love of the truth, of devotion to the church, whatever that church may be, as their leading and guiding principle of faith and action ; but I confess, that I for one should much prefer that the golden law of ^' Caritas ** governed a little more than it does do their expositions of belief and their efforts of duty. For the consequence is, that there is happening just now what is the inevitable outcome of such exaggerated views, and of such perversely fanatical teaching. The Church of Rome, not content with laying down rules of practice for her own members, is, by various allocutions and briefs, quietly excommunicating all Freemasons in particular countries *' en bloc ;'* and, in England itself^ our loyal and peaceable and well-conducted order is openly accused by Roman Catholic and Reformed Presbyterian aud Ritualistic writers of being indifferent to religion, antagonistic to truth, unsound and unbelieving, and Freemasonry generally is charged with being socialistic, revolutionary, and anarchical ; a society hostile
to good order and authority, and undeserving the support or approval of a Christian man ! And when to these accusations we add the painful fact, that latterly a special and almost combined assault has been made on our peaceful and benevolent brotherhood by the heterogeneous and allied forces of Roman Catholicism, Reformed Presbyterianism, and Ritualistic Anglicanism^ it would almost appear that the time has indeed come, when the glove thus hastily and hotly thrown down, should be taken up by some loyal defender of Freemasonry.
It is true that other attacks have been made on Freemasonry from time to time from varioas sources and from differing schools. Our good brethren in the United States have even had to go through the furnace of a long and open and cruel persecution ; but, as a general rule, our assailants have been so contemptible, and their attacks so idle, that the good old craft has weathered grandly each successive storm. But at this hour, not only is an open Crusade being preached every where, apparently by order, against our harmless ** Societas," but opinions are avowed, and objections are made, which seem to demand alike special notice and immediate reply. And, therefore, I have been induced to accept this quasi-challenge, and endeavour to make a response to the unreasoning fanaticism of our opponents, alike temperate in itself and not discreditable to Freemasonry.
For, I believe— I venture to do so— that by a calm examination of allegations and animadversions, put forward, too, with a great flourish of trumpets, I shall be able to demonstrate not only to an aggrieved fraternity, but even to some candid antagonists, how weak, after all, and harmless are the attacks of our heated adversaries ; and how true, how fair, how consistent, how tolerant, how just, how good, is the actual position of our useful and philanthropic organisation.
Leaving out of consideration, then, to-day, older attacks on our principles, and earlier assailants of Freemasonry, I will confine myself to a full examination of what may fairly be said, by any impartial writer, to be the main points of disapproval and condemnation, as publicly set forth, by writers of various schools of religious thought and teaching now. For if such hostile views prevail against our useful order, which I believe to be utterly unfounded in themselves, it is necessary to treat them in detail, and see wherein their error or misconception consists : and, on the other hand, as Freemasons, we are bound, on our own fair and tolerant principles, to give to all bona flde objectors and objections a patient and candid consideration. The main objections at the present time to Freemasonry seem to range themselves under two heads : Istly, objections affecting its theory ; and 2ndly, objections concerning its practice.
Under the first head necessarily are grouped : 1st, the accusation that Freemasonry is ** onlyTheistical" in its constitution; 2ndly, that its avowed principles only inculcate bare morality ; 3rdly, that it claims to be an " eclectic system " in itself, disregarding all other religious
3 2
bodies ; and 4thly, that its secrecy is objectionable, " per se," and equally on religious and on natural grounds.
Under the second head, objections are freely made : Ist, that it ignores Ohristianity and the name of a Saviour ; 2ndly, that it forms a spurious bond of union among men, and opposed to the true teaching of the Gospel ; 3rdly, that in some countries, if not in England, it is a revolutionary society, and marked openly by socialistic and unbelieving views j 4thly, that it administers unlawful oaths j and 5thly, that it tends to excessive conviviality of habits.
There are, no doubt, other objections which have been made and still are made against Freemasonry, which, however, it would seem to be a pure waste of time to consider here, as they are either so trivial, or so evidently absurd in themselves, that our safest course, really and truly is, to pass them by in silence and contempt. But iiuder these nine heads, I think the main allegations of our present adversaries are to be fairly found ; and I am not without hope that, after a precise and careful examination of them one and all, on the good old principle of " audi alteram partem/' some who may have too hastily endorsed or accepted the statements of the impugner, the caviller, and the calum- niator, may be led to change their minds. And sure I am of this, that it can only be the fault or the weakness of him who thus seeks to defend the fur fame and true principles of his order, if all the efforts of credulity or hostility combined are able to loosen one btone in the broad and goodly foundation of the noble building of Freemasonry. J will commence, then, with the theoretical objections to Freemasonry.
L First, its actual constitution is complained of that it is purely Theis- tical. It is said that a society which starts with the assumption that all men are admissible to its ranks, except the Atheist or the libertine, is not in accordance with the true position of a believer, of a Ohristian man !
Hence, some havo said that Freemasonry is nothing but a Deistical body ; that it is " Voltairean ;" that it is only " negatively religious," not '' positively ;" and that the epoch of Theistical authority has passed away for ever ; and that no consistent Christian man can be a Free- mason, because, on its own admission, it is defective in its actual consti- tution and theory.
Such seems to have been one old view of the Church of Rome (ir- respective of any purely Roman theological objections) ; such appears to be the present opinion of the Reformed Presbyterian Synods of Glasgow and Edinburgh ; and such also is the full-blown ** present- ment*' of the Anglican Ritualistic writers and speakers at this very time.
For it is objected to Freemasonry, that by such teaching it puts practically all the religions in the world which admit and acknowledge the one Father of all, the Great Ruler of the World, on an equality, whether Christian or Nou-christian ; and that Christians are thus acting professedly and knowingly on certain common grounds of action
and interest, with Hebrews, Hindoos, Parsees, Buddhists, and Mahommedans, while all Christian denominations are similarly welcome and recognized.
This objection, then, made of old, and repeated to-daj, has to be met and dealt with, and I feel bound to say at once that I do not for one moment suppose that anything I can say on this " vexata quoes- tio," will remove the scruples of some, or give satisfaction to the complaints of others !
I would^ however, venture to remind my readers that this position and this objection are alike inevitable from the very constitution of Freemasonry. Freemasonry being universal in its scope and organ- ization, acts deliberately in thus enforcing and avowing its great and expansive system. Since 1813, the principles of Universalism, so to say, have been the great and distinguishing characteristic of the actual constitution and developement of our Order in England.
And as most Freemasons rejoice in this width and breadth of Masonic action and progress, and consider it, and not unjustly, the one pre-eminent feature of their world-wide fraternity, I am anxious to impress on all who read these humble pages of mine, that, were Free- masonry to take a more circumscribed view, and to contract its plat- form, the great charm of its tolerant constitution would to many minds, I am sure, be at once taken utterly away.
For we must never forget, I venture to add, that Freemasonry em- bodies in its present constitution, in its actual profession, what is un- doubtedly the dmnest of all prayers, the recognition of an Universal Father of the human race. And though some might perhaps wish that the distinctive dogmas of Christianity were more fully admitted, or the leading principles of Christian teaching more openly avowed, yet, whether for good or for evil, the universality of Freemasonry is alike the representation of all its formularies and declarations, the key of its position, and the distinguishing token of its widespread brotherhood. Some Masonic writers have liked to find a Christian and a mystical teaching in many aMasonicemblem, andmany a lodge decoration, in ex- planations of our lectures, or portions of our ritual, and probably such a school will always exist in Freemasonry, and within due boards has a good deal in it alike deserving of our attention and sympathy.
But if such allusions may be found, and if such explanation may fairly be deduced, we can never lose sight of this one great fact as Free- masons, that that Eitual and these accessories, idl the teaching, and all the traditions of the craft, are the common property of all our members, whatever their religious profession outside the Lodge may be.
When our opponents object to the broad platform of Freemasonry, and complain of Christians and Non-christians acting together for purposes of common benevolence and benefit of mankind, do they mean to contend that all such association is improper or inadvisable ? If they do, they must at once, on their own principle, put a veto on all
proceed! ugs which tend bv the aid of Christians and Non-christianSy to administer help or relief to suffering man. And how, for instance, would such a state of things work in India ? or how could such a principle be carried out in countries where Christianity is in the minority, and Non-christians have a large numerical preponderance ?
This objection to Non-christians, if enforced, would put a stop to any possible combined movement for the succour and support of our fellow creatures, for the alleviation and removal of any of the griefs or sufferings which afflict our common humanity ; but the truth is, the position of all such antagonists is entirely untenable in this respect. There is " no sectarianism in misery,'* as. some one has well said, and there should be none in benevolence, sympathy, and mercy ; and Freemasons in thus not refusing to associate themselves with all who, on one single and simple principle of cohesion and union can stand together ^nd work together in the great cause of humanitarian goodwill and relief, are in my opinion most fully practising the golden precept " honour all men." Let us all, in our several lots and posi- tions, be as earnest religionists as we think right, but let us not overlook the feet, that two-thirds of the habitable world are as yet Non-christian, and to refuse to associate in any active labours with others, because they are Non-christian, especially in works of general utility and benevolence, reflects little credit on the spirit with which we seek to develope our own profession of true religion. Depend upon it, in this as in many other points. Freemasons are quite right, in thus making their test of admission as large an(^ universal, with two notable exceptions, as are the Masonic message of philanthropy and the Masonic sympathies of brotherhood.
Freemasonry knows nothing of distinctive dogmas or conflicting creeds, whether of Christian or Non-christian bodies, and welcomes them all, and has the same ritual for al], only sternly excluding the avowed Atheist, or the openly immoral man. I have always felt and feel to-day, that there is no use in blinking the difficulty, and that this objection may always form an insuperable bar to some earnest minds, and to some excellent men, and render Freemasonry less welcome or attractive to all such, than in my humble opinion, from its intrinsic excellency, it ever deserves to be.
For the earnest Christian — be he Homanist^ or Anglican, or Re- formed Presbyterian may say, I object to a society entirely, which is founded on such a basis and is equally tolerant of all, whether Christian or Non-christian,andlcannotprofesstoformpart of a brotherhood where heathen idolators, Mahommedans, or fire worshippers, and Christians and Hebrews all meet on the same level. But on the other hand, the Freemason may fe-irly ask, how can it be otherwise ? the very essence of Freemasonry is its universality — ^the very glory of Freemasonry consists in its being a rallying point for men who differ, and differ widely, both in religion and politics. And, after all, the Freemason may argue, as the proverb says, " Half-a-loaf is better than none at aU/'
and as even you Christians yourselves cannot meet together, or form one brotherhood, you should not despise in this day of ** small things," our attempt to embody and put into practice, however imperfectly, what is in theory the teaching of Christianity proper, the " univer- sal brotherhood of man."
For it is a very mistaken course for men to pursue here, though they often do it, because they cannot get all they want, to accept nothing at all, and inasmuch as Freemasonry does succeed in a mar- vellous manner; despite much opposition, many hard words, and more cavils, in bringing together happily and peacefully men of the most contrasted views and creeds, it surely deserves the hearty support of all who can elevate themselves above the limits of ecclesiastical or denominational teaching, and regard with kindly interest and sympa- thetic feeling their fellow creatures, their brother man,
I think it is the experience of all, it is my own after thirty-four years of Masonic membership, that the special charm of Freemasonry consists in this, that there is a spot where we forget the tumults and the troubles of the outer world, and where, retaining our own opinions modestly and manfully, we meet ever as brethren, and part ever as brethren, despite the differences which divide us, and the contentions which agitate us in social and public, and religious life. No doubt it may be said, such is also true of a Church, or House of God in our land, where His people can assemble together, and forget alike earthly sorrow and worldly distractions, and such certainly is so. But while those who meet in the church are mostly of the same creed outwardly at any rate, in a lodge-room the utmost diversity prevails ever, both of religious belief and of political party. Yet is it not often a strange metamorphosis which our Masonic Lodge gatherings can effect on us antagonistic mortals now ?
Outside its portals we are members of the community, supporters of the Church, members of a denominational body, citizens of the world, each with our own pet theories, and probably discordant aspirations. Inside that room, however humble, a spell has come over us. We are all one, one in peaceful unity and brotherly concord, one in goodwill to our fellowmen, one in giving glory to our Common Father in Heaven.
As Freemasons, we may be wrong in all this. We may not come up to what some think should be the proper formulae of our religious profession ; but to this very system we owe, many of us, nay, I will say all of us, some of the happiest and cheeriest moments of our lives, some of our fastest friendships : and some of our most refreshing memories. Whatever else may betide Freemasonry ; whatever attacks it may have to endure ; whatever condemnation to face ; it never can give up its universality, without, as it were, loosening the capestone of that great ar«h which spans in its tolerating brotherhood all those of our human race, who, with us, acknowledge and bow down reve«
8
rentlj before the Great Architect of the world, and the one loving Father of mankind.
If Freemasonry has to be condemned becanse it is, then, Theistical, admitting and welcoming all religious denominations, and all bodies of men, Christian or Non-christian who believe simply in God Most High, Freemasonry will have to be condemned. Nothing, I feel sure, will ever induce Freemasons to falter for one moment in the avowal of its univei'sal teaching ; and nothing I fear that I ckn. say, will remove the scruples of those, who find the broad platform of Mieisonic brotherhood the great stumbling-block to their approval of its prin- ciples, and the standing-ground for complaint, anathema, and condem- nation.
It is impossible to argue out such a subject with those with whom we cannot agree on first principles, and therefore I leave it here, believing that by the fair, the tolerant, and the liberal-minded, the position which Freemasonry assumes in this respect, will be alike appreciated and approved.
11. When we come to the second article of accusation, namely, " the inculcation of bare morality," the true Freemason will smile, and the champion of Freemasonry will find his work neither serious nor difiicult, for a more absuixl charge was never brought by a sentient being against our good old order.
Freemasonry being universal, as I have already pointed out, in its acceptation of all belief and denominations, with the two exceptions to which I have so frequently adverted, that I need hardly repeat them now, has, of course, no creed or catechism to propound to its affiliated members. Good as they are, and necessary as they may be deemed to religious communities, they are, and would be, altogether out of place in Freemasonry. For as Freemasonry is not, nor does it profess to be a religion to any one, nor even to inculcate, except indirectly, religious truth, it has no dogmas to assert ; no terms of communion to enforce. But it does what it can do fitly and honestly ; it accepts God's Inspired Word as the one true teaching of moral duty and personal responsibility, and it recommends all its members urgently to regulate alike their slightest words and actions by the Divine precepts the Best of Books contains. Indeed, I know of no place on earth, outside the Church of course, where so much simple reverence is paid to God's Word, as in our Masonic lodges, and if the morality of the Bible can be called ^' bare morality," then no doubt the moral and binding obligations which Freemasonry ever recognises and inculcates must be styled " bare morality " too.
But if the morality of God's own directing and controlling Word be true and rights so equally is that of our Masonic lore; for it is none other from first to last in every warning, in every exhortation, in eveiy injunction, than what is to be found clearly set down in the pages of Holy Writ. Some, no doubt, object to teach, as they say, morality without belief, and practice without dogma ; but that condi-
tion of things, however befitting purely religious organizations, is utterly impossible in Freemasonry, owing to its universal formularies of discipline and doctrine.
For it would indeed be hopeless, (to say nothbig of the unfairness or impropriety,) to attempt to enforce under the semblance of a philan- thropical fraternity, Christian teaching on the Hebrew, or Hindoo, or Mahommedan, and therefore, we simply appeal to God's Word, and make it, in this country, happily, still ever at any rate the one standard for us all alike of moral conduct and of moral certainty.
And what more can we do ?
In so acting consistently and habitually, though not religion, as I before contended, Freemasonry becomes a handmaid to religion. For as claiming and accepting " bona fide *' that blessed Book on which the whole superstructure of Christianity itself is built up, as its one sacred and solemn authority, alike for general duties and personal practice, it can associate itself with all willingly, in common labours of love and benevolence, who, without raising the question of this test, or elevating the shibboleth of that dogma^ are willing to seek to conform to, and carry out in practical beneficence the one unchanging moral law of our Heavenly Father and Teacher.
It was said once upon a time by Him who spake alone as never man spake here below, '^ He that is not against us is on our part," and I for one, have always greatly regretted and deprecated the difficulties which many good and conscientious persons have found on this point ; difficulties wluch appear to me to exist more in apprehension than in reality.
Far wiser and better is it, I venture humbly to conceive and to say to-day, for all religious bodies not to antagonize or condemn Free- masonry, simply because while it accepts **ex animo" the great Charter of all Christian life, liberty, and law, it cannot, from its very position enforce or adopt as binding on its multifarious members the creed of this Christian Church, or the catechism of that religious denomination.
Some one has called Freemasonry a religion of morality, and so perhaps, in accordance with our own formularies, it may be termed, but on the whole I think it better to adhere to what has ever appeared to me the truest and safest teaching of all our ablest writers, namely, that Freemasonry is one universal and benevolent brotherhood, ignoring altogether sectarian differences of opinion, but promulgating ever most distinctly, the Bible lessons of morality and duty and re- sponsibility.
Freemasonry has also to encounter in its onward career the animadr versions of those who object to the Bible being used in the lodges at all.
In many of the foreign lodges — in France, Belgium, &c. — the Bible is never authoritatively introduced, and any allusion to the Bible as the true source of all moral teaching, and the inspired witness of all
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moral dutj, is looked upon as either a proof of superstition or even of intolerance, though by what possible argument this *^ intolerance " of " Bibliolatry," as it has been termed, can be upheld, I know not.
The onlj intolerance that I am aware of is that of the free thinker, the " esprit libre."
The rank Infidel who, objecting naturally to the Bible, seeks to deprive his brethren, who love it and value it, and look to it as the sacred sanction of every Masonic virtue and all Masonic labours, the great and directing light of Freemasonry in fact, he is assuredly most intolerant.
Sad is it to see in what a dismal and dangerous morass many have lost their way, and seem hopelessly sunk abroad, who have pre- ferred the deceiving " Will-o'-the-wisps " of mundane philosophy to the purer and clearer rays of God's own truth.
To them this world is still a " chaos,*' and we all poor struggling ** atoms " in a mighty aggregate, here to-day and gone to-morrow, our only goal utter annihilation, our only future an endless sleep.
Alas for all who take up with the destructive theories of modem philosophical imbelief. Any who venture to seek to deprive their brethren of the ** droit de croire,'* will only succeed in reducing Free- masonry to the absolute negation of all revealed truth, or to the unsatis- factory condition of a semi-stoical and semi-pantheistic school, without consistency, logic, or reality.
We in England, keeping the golden mean, intend — I speak for many Freemasons like myself — never to let go that religious position which our Freemasonry has ever assumed, and which, though universal in its profession and practice, ever carefully preserves and faithfully cherishes as the great light of all lodges the revered volume of the sacred law, the one unerring standard of right and wrong.
But it may be as well to lay down here what we do really teach as regards moral duty ; and I cannot do better than make use of the following eloquent words of an old Masonic writer : —
"First, then, our Order instructs us in our duty to the great Artificer of the universe ; directs us to behave as becomes creatures to their Creator ; to be satisfied with His dispensations, and always to rely upon Him whose wisdom cannot mistake our happiness, whose goodness cannot contradict it.
" It directs us to be peaceable subjects, to give no umbrage to the civil powers, and never to be concerned in plots and conspiracies against the well-being of the nation ; and as political matters have sown the seeds of discord amongst the nearest relations and most intimate friends, we are wisely enjoined in our assemblies never to speak of them.
" It instructs us in our duty to our neighbour ; teaches us to injure him in none of his connections, and in all our dealings with him to act with justice and impartiality. It discourages de&,mation ; it bids us not to circulate any whisper of infamy, improve any hint of
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suspicion, or publish any failure of conduct. It orders us to be faithful to our trusts; to deceive not him who relieth upon us; to be above the meanness of dissimulation ; to let the words of our mouths be the thoughts of our hearts^ and whatsoever we promise religiously to perform.
" It teaches inviolable secresy ; forbids us to discover our mystic rites to the unenlightened, or to betray the confidence of a brother. It warms our hearts with true philanthropy, with that philanthropy which directs us never to permit a wretched fellow-creature to pass by till we have presented him with the cup of consolation, and have made him drink copious draughts of the heart-reviving milk of human kindness. It makes us lovers of order; stifles enmity, wrath, and dissension, and nourishes love, peace, friendship, and every social virtue ; it tells us to seek our happiness in the happiness we bestow, and to love our neighbour as ourselves.
'^ It informs us that we are all children of one father ; that man is an infirm, short-lived creature, who passes away like a shadow ; that he is hastening to that place where human titles and distinctions are not considered ; where the trappings of pride will be taken away, and virtue alone have the pre-eminence ; and thus instructed, we profess that merit is the only proper distinction. We are not to vaunt our- selves upon our riches or our honours, but to clothe ourselves with humility ; to condescend to men of low estate ; to be the friends of merit in whatever rank we find it. We are connected with men of the most indigent circumstances, and in a lodge, (though our Order deprives no man of the honour due to his dignity or character,) we rank as brethren on a level ; and out of a lodge, the most abject wretch we behold belongs to the great fraternity of mankind ; and therefore, when it is in our power, it is our duty to support the dis- tressed, and patronize the neglected.
" It directs us to divest ourselves of confined and bigotted notions, (the source of so many cruel persecutions,) and teaches us that hu- manity is the soul of all religions. We never suffer any religious disputes in our lodges, (such disputes tend to disturb the tranquillity of the mind,) and as Masons, we believe that in every nation he that feareth Him and worketh righteousness, is accepted of Him. All Masons, therefore, whether Christians, Jews, or Mahommedans, who violate not the rule of right written by the Almighty upon the tablets of the heart, who do fear Him, and work righteousness, we are to acknowledge as brethren ; and though we take different roads, we are not to be angry with each other on that account ; we mean all to travel to the same place ; we know that the end of our journey is the same ; and we are all affectionately to hope to meet in the lodge of perfect happiness. How lovely is an institution fraught with senti- ments like these ; how agreeable must it be to Him who is seated on a throne of everlasting mercy; to that God who is no respector of persons.
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*^ It instmcts us likewise in our duty to ourselves ; it teaches us to set just bounds to our desires ; to put a curb upon our sensual appetites ; to walk uprightly.
" Our Order excludes women ; not because it is unwilling we should pay a proper regard to that lovely sex, the greatest, the most valuable gift that heaven has bestowed upon us, but it bids us enjoy their society in such a manner as the laws of conscience, sobriety, and tem- perance, permit. It commands us for momentary gratifications not to destroy the peace of families ; not to take away the happiness, (a happiness with which grandeur and riches are not to be compared,) which those experience whose hearts are united by love ; not to pro- fane the first and most holy institution of nature. To enjoy the blessings sent by divine beneficence, he tells us, in virtue and obedi- ence ; but it bids us avoid the allurements of imtemperance, whose short hours of jollity are followed by tedious days of pain and de- jection ; whose days turn to madness, and lead to diseases and to death. Such are the duties which our Order teaches us, and Masonry (the heavenly genius !) seems now thus to address us : —
** The Order I have established in every part of it shows consum- mate wisdom ; foimded on moral and social virtue, it is supported by strength ; it is adorned by beauty,* for everything is found in it that can make society agreeable. In the most striking manner I teach you to act with propriety in every station of life. The tools and implements of architecture, and everything about you, I have con- trived to be most expressive symbols to convey to you the strongest moral truths. Let your improvement be proportionable to your in- struction. Be not contented with the name only of Freemasons. Livested with my ancient and honourable badge, be masons indeed. Think not that it is to be so to meet together, and to go through the ceremonies which I have appointed ; these ceremonies, in such an Order as mine, are necessary, but they are the most immaterial part of it, and there are weightier matters which you must not omit. To be Masons in- deed, is to put in practice the lessons of wisdom which I teach you. With reverential gratitude, therefore, cheerfully worship the Eternal Providence ; bow down yourselves in filial and submissive obedience to the unerring direction of the Mighty Builder; work by His perfect plans, and your edifices shall be beautiful and everlasting.
" I command you to love your neighbour ; stretch forth the hand of relief to him if he be in necessity ; if he be in danger, run to his assistance ; tell him the truth if he be deceived ; if he be unjustly reproached and neglected, comfort his soul, and soothe it to tran- quillity. You cannot show your gratitude to your Creator in a more amiable light, than in your mutual regard for each other.
** Taught as you are by me to root out bigotted notions, have charity for the religious sentiments of all mankind; nor think the mercies of the Father of all the families of the earth, of that Being
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whom the heaven of heavens cannot contain, are confined within the narrow limits of anj particular sect or religion.
" Pride not yoarselves upon your birth — it is of no consequence of what parents any man is born, provided he be a man of merit ; nor your honours, they are the objects of envy and impertinence, and must ere long be laid in the dust ; nor your riches, they cannot gratify the wants they create ; but be meek, and lowly of heart. I reduce all conditions to a pleasing and rational equality ; pride was not made for man, and he that humbleth himself shall be exalted.
*' I am not gloomy and austere. I am a preacher of morality, but not a gloomy and severe one ; for I strive to render it lovely to you by the charms of pleasures which leave no sting behind ; by moral music, rational joy, and harmless gaiety. I bid you not to abstain from the pleasures of society, or innocent enjoyments : to abstain from them is to frustrate the intentions of Provi- dence. I CDJoin you not to consecrate your hours to solitude. Society is the true sphere of human virtue ; and no life can be pleasing to God but what is useful to man. On every festival, in which well- pleased, my sons, I see you assembled to honour me, be happy. Let no pensive look profane the general joy ; let sorrow cease ; let none be wretched ; and let pleasure and her bosom friends, attend this social board. Pleasure is a stranger to every malignant and unsocial passion, and is formed to expand, to exhilarate, to humanize the heart. But he is not to be met with at the table of turbulent festivity ; he disclaims all connections with indecency and excess, and declines the society of riot roaring in the jollity of his heart. A sense of the dignity of human nature always accompanies him, and he admits not of anything that degrades it. Temperance and cheerfulness are his bosom friends ; and at the social board, where he never refuses his presence, these friends are always placed on his right hand and on his left ; during the time he generally addresses himself to cheerfulness, till t vaperance demands his attention. On your festivals, I say, be happy ; but remember now, and always remember, you are Masons, and act in such a manner that the eyes of the censorious, ever fixed upon you, may see nothing in your conduct worthy of reproof; the tongue of the slanderer, always ready to revile you, may be put to silence. Be models of virtue to mankind. Examples profit more than precepts. Lead uncorrupt lives, do the thing which is right and speak the truth from your hearts. Slander not your neighbour, and do no other evil unto him ; and let your good actions convince the world of the wisdom and advantages of my institution. The un worthiness of some of those who have been initiated into my Order, but who have not made themselves acquainted with me, and who, because I am a friend to rational gaiety, have ignorantly thought excesses might be indulged in, has been disgraceful to themselves and discreditable to me." Such, surely, is teaching, alike simple and consistent and true, creditable to Freemasonry and beneficial to mankind.
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Til. A third allegation againjifc Freemasonry is, that it professes to be an eclectic system in itself, disregarding all other philosophies, and even all other religions !
I was not aware until this statement was made by a recent impugner alike of the constitution and teaching and practice of Freemasonry, that any JJnglish Masonic writer of any authority had ever said any- thing in defence of, or in illustration of Freemasonry, to justify such a complaint.
In Great Britain^ and I believe, in America, Freemasons have never adopted any other view of Freemasonry, as far as I know, than the one to which I have so lately drawn attention under the second head of theoretical objections, viz., that Freemasonry was a world-wide philanthropic confraternity, overlooking denominationalism, to use a common form of expression just now, but advocating moral duty and practical benevolence. But I am equally aware of the fact that in foreign countries, theories of Freemasonry have been propounded which serve to give a colour to this objection.
Some foreign Masonic writers, in past times and the present, animated honestly by strong humanitarian yearnings^ have liked to look at and describe Freemasonry as a great moral philosophy of right and civilization, toleration, and elevation, as well as an ennobling and admirable school of self-culture and self-discipline ; and within certain recognised limits, such views of Freemasonry are not unfounded. For Freemasonry does, undoubtedly, in the calm teaching of moral duty and responsibility with which it invests all its esoteric lore from first to last, in its great and immutable principles of justice and sincerity, of trust and toleration, of largeness of thought and freedom of conscience. Freemasonry, does, I say, present to the eye of all its ad- miiing children, a reality of practical teaching deeply important and needful to us all alike in our onward progress through life. But when in the fervour of their philosophic aspirations, or in the excess of their Masonic zeal, such enthusiastic brethren, whether the neophyte or the veteran, seek to give to Freemasonry the character of a self existing and independent school of thought or, *' academe *' of philosophy, or even of a religion to the world Stud to its initiates, they resemble only in so doing one of old who made himself wings of wax which melted before the sun's fiery rays, so that he could not fly but fell to the ground !
For, however excellent and praiseworthy Freemasonry is in itself, whether we have regard to its symbolism or its ritualism, its ancient traditions or its mystical applications, its unceasing exhortations to self-knowledge and moral restraint, it must ever inevitably fail if it assumes the status of a religion^ or professes to be religion to the mind and conscience of man.
No doubt in some Continental countries, where Freemasonry has been until lately all but proscribed, ^nd still has a hard struggle for existence, where it has an hourly encounter to expect, and an hourly
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combat to wage with many and irreconcileable enemies, there is a ten- dency, almost unavoidable from the state of things, to exalt the noble axioms and moral truths of Freemasonry into the rank of positive and religious teaching, or into an eclectic school of philosophy and even of belief, in order to obtain, so to say, a " locus standi " against vehe- ment adversaries, and amidst unending strife.
But such is not necessarily the true exposition of the meaning and mission of Freemasonry, neither is such an enlarged theory of Masonic teaching held in any degree, I believe, among Anglo-Saxon Free- masons.
I for one, and I believe many more heartily agree with me, do not profess to sympathize with those writers, however able or well-inten- tioned, who strive, as I view it, to raise Freemasonry, to its per- manent injury, above its true level, whether as a Brotherhood or a system.
To some, indeed. Freemasonry from its many and increasing claims on their reverence and attachment, especially where its peaceful and tolerant principles are openly denounced and condemned, may stand, "in loco religionis," as they say, but they are the exception to the rule, even in those very countries, and are very few and far between indeed, in our own country and in the United States.
1 feel that I should not be doing my duty to my brethren if I did not carefully point out how unwarranted and mistaken such an explanation of Freemasonry is, and how prejudicial it may become, if too much insisted on, to the rightful claim of Freemasonry, both on our sympathies and devotion. Greatly, indeed, in my humble opinion, would Freemasonry suffer if by any outburst of Masonic enthusiasm, we should any of us endeavour to elevate it to a position or cha- racter it was never intended clearly to uphold or to assume.
And if there is one warning which experience would give us, it is this, — never, in our contests or contact with the world outside, or with secular combatants, be they who they may, to put forward exces- sive claims, or to rest upon untenable assumptions. The harm we shall do to our useful and admirable institution will be irreparable, believe me, if either through a too hasty induction, or by a careless assent to ill-digested opinions, we assign to Freemasonry attributes and qualities, and features and tendencies of thought and practice which do not really belong to it, and which, if they did really cor- rectly describe its first or even its second principles, must assuredly retard its mission and hinder its progress amongst mankind.
While, then, the " eclectic '* representation of Freemasonry I admit is to be found in some foreign writers and writings, we have not adopted it and we know nothing of it in English Freemasonry.
A MasoDic writer, for instance, has lately said in one of our pub- lications : — ^I confess, the following, which I take from a German Masonic paper, " Bauhiitte,*' is somewhat staggering, and goes a
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good way to make one believe that continental Masonry is some- thing very dififerent from the mere good fellowship^ and sociality com- bined with benevolence, which are generally accepted as the charac- teristics of the order in England : —
*' Protestantism^ anable to extricate itself from that slavish subjection to the letter as opposed to the spirit in which it remains hopelessly imbedded as in a quicksand, and lacking completely all the motive power of a vigorous and progressive intellectual Ufe, has of itself crumbled away into multitudinous sects, all utterly powerless against others and divided amongst themselves, so that now it can be consi- dered only in the light of a dead letter. The only existing real and vital power is United Catholic Christendom, welded into one body by Jesuit fnfluence. This acts as a formidable drag to the wheels of progress, and as a barrier to the developement and enlightenment of the human race, and as such must be regarded by all Freemasons who have the interests of our League near at heart. He who would win largely must stake high. According to the dictum of the Church, which styles itself Roman, Catholic, Papal, and Infallible, every Freemason must, ipso facto, cease to be a Christian. This Church is supremely hostile, not only to Freemasonry, but to all associations whose aim is to spread enlightenment and civilization. If, therefore, we desire to be true Freemasons, and to further the cause, to the advancement of which we have pledged ourselves, we must without reserve or hesitation adopt as our own the words of Strauss, and proclaim aloud : ' We are no longer Christians, we are simply Fi*eemasons; nothing less and nothing more.' We must concentrate all our powers to eflfect the one thing necessary — to unite all mankind in the bond of a common humanity. Mere dilettanteism in Freemasonry can never be of real service to the human race, nor win for the Brotherhood real respect. The present time is not one of compromise ; let us refuse to carry a doubtful Imnner."
To such views English Freemasons cannot subscribe, and we very much doubt whether they are held by a majority of the German Freemasons.
The Spanish Grand Lodge has lately this very year put oai a aort of manifesto, and an eloquent defence of Freemasonry. But in it occur passages which serve to give colour to the allegations of our adver- saries, that Freemasonry seeks to raise itself to the rank of a re- ligion for mankind ! For it mentions, first of all, those improvements and changes which advancing time brings to the world and man, such as progress and civilization, science and material well-being, intellectual knowledge, love, fraternity, equality, liberty, all the virtues, the richest treasures of the human heart, which are yet to be sown broadcast over the earth in order to arrive at perfectibility. At the same time the manifesto goes on to say, are to be witnessed the downfall of error and ignorance, the annihilation of &,naticism and barbarism, hatred and fear are both to disappear, as well as the dim and alarming veil of the future, which magically will faXL back before ua.
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And Freemasonry is to do all this, as the advanced sentinel of such civilization, as the invincible phalanx of progress and decided champion of these virtues ; it is a sublime institution ; nay, with somewhat of immortality.
As ancient as the world, and, as the world, it has unceasingly la- boured in all places and in all times to implant in the heart of man the generous seed of good. It holds ever to love and fraternity as its main principles ; its end is the perfection of man ; and as means to attain to such bliss it puts forward union, equality, justice, and the incomparable morality of its sublime teaching.
But in order that Freemasonry may eventually reach to the happy termination of its most sacred mission, that in its midst humanity shall regenerate itself and thought be emancipated, that the light of reason, and of truth shall luminously irradiate human ideas, that moral and material progress may become a fact, it is necessary that we learn not only to realize the importance of unity, but to abandon those con- tests which give rise to severances, which so prejudice any institution, to divest ourselves of their miseries, and their bastard passions. And becoming, grand, powerful, united by the firm bonds of love and fraternity, let us march on joined together for one good, guarded by the same will, faithful to the same idea.
Now this, though all very pretty writing, and marked by the sonorousness of the proverbial Spanish power of words, is not a true representation of Freemasonry according to our calmer ideas, rather it is a representation in ^'excess."
Ouriously enough, there was issued in 1869^ a statement of the aims and objects of Freemasonry by the Portuguese Masons, and making some allowance for the vivacity of our foreign brethren, which sometimes seems to jar a little on our more measured and sober manner of expression, and more moderate and careful limits of thought, is to be commended and accepted by us.
task to live in perfect equality, intimately united by the bonds of mutual confidence, mutual esteem, and friendship, under the name of brothers — ^the sweetest and truest appellation they could attribute to themselves — and to stimulate each other to the practice of benevo- lence and morality.
'freemasonry is great in the eyes of the generous, good, and honest; it is nothing to the narrow-minded, the wicked, the fiuthless. It is sublime, it is everything to the wise and virtuous j it is nothing to the ambitious, the covetous, the fiilse. It is great to the sensible man, the sincere, and the generous, who is conscious of the infirmities of man, and who feels the obligation of healing them.
"Freemasonry is neither a conspiracy nor a party affair ; it neither serves ambition nor deceit. It is order and truth in all things. It hates all vices, it loves every virtue, it is the Godly voice which calleth upon us to love and help each other. It is tranquillity in
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storms, a beacon in shipwreck, consolation in misfortune ; it is, in a word, the true union of nations.
"Freemasonry is august ; it is everything to those who comprehend it, it is nothing to those whose heart and soid are dead.
" Freemasonry is an institution which allows no doubt, no contest as to its principles. It is the purest and simplest of all institutions. Its principles are such as to agree best with ^t rmsan so liberally bestowed on us by the G.A.O.T.U.
" Freemasonry is neither a religious sect nor a political parfy ; it embraces, however, all parties, all sects, in order to unite all its disciples in one common brotherhood.
"Freemasonry is the touchstone for every truth. It is the torch of reason, serving to distinguish good from evil, truth from fistlsehood, courage from cowardice, and generosity from selfishness. It teaches us to conquer the obstacles which ignorance, fimatidsm, and prejudice oppose to it.**
I think too that the true position of Freemasonry in this respect is so well expressed in the able essay of an American writer, that I add it to this portion of my defence.
" Masonry does not claim for itself a divine origin. It does not claim to be a religious institution in any strict sense, but it recognises the existence of a Supreme Euler of the universe, and makes a be- lief in Him a moral and religious test of admission into its lodges. It teaches morality, friendship, brotherly love, ' faith in €rod, hope in immortality, and charity to all,' but it does not assume to usurp the prerogative of the Church or the offices of the Ministry. It has no sympathy with that spirit that opposes or ridicules the Church, or seeks to exalt any society or system of philanthropy above religion.
" Our laws contemplate that no Atheist, either practical or specu- lative, should ever cross the threshold of a lodge. While our Order can hold no affiliation with sects, and while we accord to every man, of whatever creed, freedom of opinion. Masonic toleration can go no further. That man is not fit material for aMasonic edifice who denies the existence of God, of a personal God, who created all things, and who reigns the Sovereign Ruler of all created things. It is impossible for such a man to become a true Mason, because he would not be bound by moral obligations, or subject to moral restraints, The Fraternity would have no adequate guarantee that he would keep the moral law, or perform the obligation or duties assumed by Masons. The great incentive to rectitude would be lacking, moral principle wanting, and his conduct dictated by convenience, self-interest, passion, prejudice or fear. His attachment to the Order would be a pretence; his participation in its work a form, and his daily life a reproach upon the Order. Such a man would lack the true incentive to efforts to promote the common good or general happiness, and would be unworthy of the confidence of his brethren, without which there could be no true union, no real fraternity.
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'' The true Mason is taught to reverence God, and to look upon tLe duties enjoined upon him by Masonry as such, because they are en- joined by His revealed will, or are plainly in accord with His moral Government. He is taught that neither convenience, pleasure, self- interest, passion, or prejudice, is to swerve him from the path of duty. Masonry thus becomes a mighty power for the improvement of the human race. It aggregates the influence, contributions, and labours of its numerous votaries in systematic efforts to teach the world the great lessons of charity, spread the light of knowledge, and in short, to bring mankind up to that position of social excellence demanded by the purest morality. 'It wields the great moral forces of Faith, Hope, and Charity for the regeneration of the race.* Another no less important qualification for a candidate for Masonry is a belief in the immortality of the soul. Without this belief the moral law would possess no adequate sanction, and the most beautiful allegories and symbols of our Order would be meaningless. Masonry writes over her portals not the infidel motto, placed over the entrance to the cemeteries of France during the Bevolution, ' Death is an eternal sleep ; ' but the motto of Masonry iS| * The soul is im- mortal.' She consigns the mortal part of a deceased brother to the grave, but plants there the emblem of immortality, in fiaith that that which 'is sown in corruption' will be raised in * incorruption,' and that the soul, the immortal part, will shine foith a living stone in that temple ' not made with hands, eternal in the heavens.' But not only must a candidate for Masonry believe in the existence of God and the immortality of the soul, but every candidate for admission into the fraternity must be obedient to the moral law ; not simply to the decalogue, but to that law of good and evil inscribed upon man^s conscience by the Creator — a rule alike binding upon every man by divine authority, and of universal obligation among all nations, tongues and creeds. Masonry has been well defined to be the 'ui^versal moraUtj which is suHed to the inhabitants of eveiy clime, to the men of every creed.'"
Brother James Rolfe, writing in 1857 in the old '' Freemason's Ma- gazine," asks and answers admirably the question, " What is Free- masonry ?"
'^ On the threshold of the inquiry let us pause a moment to ask, ^ What is Masonry V and I think no better answer can be given than that which she herself puts in the mouth of her neophytes — ' A peculiar system of mondity veiled in allegory, and illustrated by symbols.' We may style her what she really is —the sister of science, the handmaid of religion, the standard and watchword round which men of every politics and sects may rally, the neutral ground of the polemic ; the haven of refuge to the faint-hearted and weary ; the mea- sure of leaven acting upon the whole mass of society ; but after all we must recur to her own strict and logical definition of herself, wherein she declares that she is a system of morals, claiming, there-
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fore^ attention from the well-disposed and the pious ; that she is veiled in allegory, that men may inquire into her, ponder over her, and, not deeming that she is to be lightly wooed and won with ease, must devote to her reflection, earnestness, and zeal ; illustrated by symbols that the outward aspect of nature and the creations of industry and art may ever recall to the Masonic mind a sense of its intrinsic nobility and eternity, and that almost every object which meets our gaze should remind us of those laws which Masonry would have us take for our guide whilst passing through this outer porch — the world ; waiting carefully and hopefully till we be admitted within the entrance of the Holiest of Holies.
*' That Masonry, founded in such a remote antiquity, should have endured so many thousand years unaltered amid the rise and fall of empires ; that the flow of civilisation should not have dispersed her, nor the ebbing of its tide overwhelmed her ; that she has revived alike in the refinement, grandeur, and intelligence of a capital, and in the solitude and barbarism of a desert ; that she has been preserved dear as the memory of home and fatherland in the desolation of captivity; and that, after a lapse of fifty centuries, she ranges beneath her banner a larger and goodlier host than at any preceding period of her history, — all this is not only a glory to her in itself, but is a proof beyond denial that she is bmlt on a rock, her foundation sound, her structure well compacted, and that she is the most perfect of merely human in- stitutions.
'^ The disappointed, the unjust, and the cynic may deny the exist- ence of human sympathies and affections, and may style them the Utopia of the poet, the dream of the young, and the delusion of the simple ; but on the consecrated ground of a Mason's lodge, I would say, does not Masonry tell us that these are the realities ? and, like a winnowing fan, difluse the husk and dross till the pure grain alone remains 1 Does she not, like a wise and careful mother, appeal to the best feelings of our nature, and strixe by cultivation of them to destroy in us whatever is base, and vile, and low 1 For which purpose she has laid down for her principles truth, brotherly love, and belief — Truth, viz., the written and unwritten Law of Jehovah in the inspired contents of the volume of the Sacred Law ; and in the aspirations and intuitions of that soul which was breathed into man by the Most High. Truth absolute and intact— 1st, as regards the Giver of the law ; 2nd, as regards the law itself ; and, 3rd, as the rule of Masonic life. Masonry can no more exist without truth than we can without the food we eat or the air we breathe. It is the cement which binds together the whole fabric of Masonry ; and when an individual ceases to regard truth he is no longer a Mason, for Masonry is of the heart and inner life, and if truth should be tampered with by Masonry her- self, her days would be numbered and her destruction nigh.
" Brotherly love — because it is the essence of every scheme of reli- gion and every system of morality ; and what is Masonry but bro-
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therly lovel It is the ayaTny of the Greek, the charity of the Christian, and the distinguishing and pre-eminent quality of the Great God, the test and proof of our nearness to Him, It is to think no guile, to speak no evil, to do no wrong to any one in the world, to enwrap our brother in our sympathies as in a thick cloud, to shelter him from the blight of calumny, to ward off the attacks of the open enemy and the insidious foe. It is the great corrective against all that is base, mean, and selfish. It teaches that man does not live for himself alone ; that, as a member of society, he has many spheres of duty which can be faithfully discharged only in the spirit of charity.
'' It has its blessings and reward here in the gratitude of those on whom its gentle influence has fallen as the sunbeam on the ripening grain, or the dew on the droughty earth ; in the love of those with whom its life is spent ; and in the respect of the wise and good. And hereafter, eternal as the God from whom it sprang, it will be per- fected in the realms of everlasting love, and form the burden of that glowing strain, and the key-note of that surpassing harmony, which shall resound through the universe for ever. And that we should not confine ourselves to any theory, however sublime, she lays her founda- tion on relief — not only that almsgiving which affects the purse, but such a relief as time, labour^ thought, self-sacrifice, and inconvenience can bestow on our less fortunate fellow-creatures. She knows that the active discharge of every-day duties best forms the characters which belong to those who profess her doctrines, and that those who best fulfil those kindly offices will gain the keenest insight into her mysteries. And so, whilst worshipping the sanctity of Truth, and nourishing, as it were, our whole spiritual being on brotherly love, she bids us do justly and love mercy. Is it wonderful that, built on such a foundation, Masonry has endured so long 1 Is it not, rather, certain that, if her sons be true to her. Masonry will not cease from the earth till the G.A.O.T.U. shall bid the new creation rise from the ruins of the lower world V
I think it also well here to remind my readers of the authoritative teaching of our order in this respect,
'* A Mason is obliged, by his tenure, to obey the moral law ; and if he rightly understand the art he will never be a stupid Atheist or an irreligious libertine. He, of all men, should best understand that God seeth not as man seeth ; for man looketh at the outward appear- ance^ but God looketh to the heart. A Mason, is, therefore, particu- larly bound never to act against the dictates of his conscience. Let a man's religion or mode of worship be what it may, he is not excluded from the Order, provided he believe in the glorious Architect of Heaven and earth, and practise the sacred duties of morality. Masons imite with the virtuous of every persuasion in the firm and pleasing bond of fraternal love ; they are taught to view the errors of mankind with compassion, and to strive^ by the purity of their own conduct, to
demonstrate the Biiperior excelleuce of the faith they may profesd. Thus Masonry is the centre of union between good men and true, and the happy means of conciliating friendship amongrtt those who must otherwise have remained at a perpetual distance.
" A Mason is a peaceable subject to the civil powers wherever he resides or works, and is never to be concerned in plots and conspiracies against the peace and welfare of the nation, nor to behave himself imdutifuUy to inferior magistrates. He is cheerfully to conform to every lawful authority j to uphold, on every occasion, the interest of the community, and a^alously promote the prosperity of his own country. Masonry has ever flourished in times of peace, and been always injured by war, bloodshed, and confusion ; so that kings and princes, in every age, have been much disposed to encourage the Craftsmen on account of their peaceableness and loyalty, whereby they practically answer the cavils of their adversaries, and promote the honour of the fraternity, draftsmen are bound by peculiar ties to promote peace, cultivate harmony, and live in concord and brotherly love."
Bros. Dr. Oliver and Jethro Inwood have also well said : — " Free- masonry is neither an exclusive system of religion, nor does it tolerate the detestable principles of infldelity.
''All the plans and ceremonies of Freemasonry are pacific. It breathcB nothing but the spirit of love and charity to all mankind. It co- operates with true religion in regulating the tempers, in restraining the passions, and harmonising the discordant interests of men. In one hand it holds the olive-branch of peace ; in the other, the liberal offerings of universal charity. The distinguishing characteristic of our institution is charity in its most ample sense — ^that charity, whicli has been justly described as the chief of all the social virtues. Charity has been thus beautifully defined by Preston ; —
" This virtue includes a supreme degree of love to the great Creator and Governor of the universe, and an unlimited affection to the beings of His creation, of all characters and of every denomination. This last duty is forcibly inculcated by the example of the Deity Him- self, who liberally dispenses his beneficence to unnumbered worlds.
" It is not particularly our province to enter into a disquisition of every branch of this amiable virtue ; we shall, therefore, only briefly state the happy eflects of a benevolent disposition toward mankind, and show that charity, exerted on proper objects, is the greatest plea- sure man can possibly enjoy.
'* The bounds of the greatest nation, or the most extensive empire, cannot circumscribe the generosity of a liberal mind. Men, in what- ever situation they are placed, are still, in a great measure the same. They are exposed to similar dangers and misfortunes 3 they have not wisdom to foresee, or power to prevent, the evils incident to human nature ; they hang, as it were, in a perpetual suspense between hope and fear, sickness and health, plenty and want. A mutual chain of
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dependence subsists throughout the animal creation. All of the human species are, therefore, proper objects for the exercise of charity.
*' Beings who partake of one common nature ought to be actuated by the same motives and interests. Hence^ to soothe the unhappy by sympathising with their misfortunes, and to restore peace and tran- quillity to agitated spirits, constitute the general and great ends of the Masonic system. This humane, this generous disposition, fires the breast with manly feelings, and enlivens that spirit of compassion which is the glory of the human frame, and which not only rivals, but outslunes every other pleasure that the mind is capable of enjoying.
" All hiunan passions, when directed by the superior principle of reason, tend to promote some useful purpose ; but compassion toward proper objects is the most beneficial of all the afi^ctions, and excites more lasting degrees of happiness, as it extends to greater numbers, and alleviates the infirmities and evils which are incident to human existence.
** Possessed of this amiable and Godlike disposition, Masons are shocked at misery under every form and appearance; When they behold an object pining under the miseries of a distressed body or mind, the healing accents which flow from the tongue mitigate the pain of the unhappy sufferer, and make even adversity, in its dismal state, look gay. When pity is excited, the Mason will assuage grief, and cheerfully relieve distress. If a brother be in want, every heart is moved ; when he is hungry, we feed him ; when he is naked, we clothe him ; when he is in trouble, we fly to his relief. Thus we con- firm the propriety of the title we bear ; and convince the world at large that Brother, among Masons, is more than the name."
Having given these extracts, I feel bound to repeat^ that we in England cannot, and do not accept those more high coloured descriptions of Freemasonry which sometimes appear in foreign writers, because, as we believe, they are an exaggeration, and an hurtfdl exaggeration, of that simpler teaching of il^glish Freemasonry, which, elevating itself above the turbid influences which seem some times to aflect our foreign brethren, keeps firmly to its ancient landmarks, and objects equally to unproved novelties of practice and unsound theories of profession.
lY. There is a fourth theoretical objection made to Freemasonry, national law as on natural grounds. In fact, our assailants contend that secrecy is bad " per se," and alike improper and indefensible. Their argument, put into a syllogistic form, appears to be this — all secret societies are bad. Freemasonry is a secret society, therefore Freemasonry is bad. But are all secret societies bad? Here the whole point of the question is assumed and made universal.
Now, it is not correct to say that all secret societies are " ipso facto " bad. All that can be &irly alleged is that all societies which use
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secrecy for d.n evil purpose are bad. No doubt all secret societieij which are forbidden by the Legislature of any country are bad ''per se " in the estimation of all good citizens, b^use contrary to that spirit of reverence for, and obedience to the laws of the land which is our boast ever in our own favoured country, and ought to be characteristic always of a free people everywhere. It must be, indeed, a very special case, the fact alone of openly illegal and unrighteous tyranny, as well by the law of God as by the coustitutions of men, that could ever afford the slightest justification for a secret society's continuance in opposition to the condemnation of the Legislature.
Indeed, I am very doubtful if such a state of things could ever exist which would justify the enduring of a secret society forbidden by a Government or by statute. For the Legislature has always a right to say " virtute officii," inherent and unimpeachable, we object to all secret societies whatever ; and if the Legislature did actually say so. Freemasons, s» good citizens and patriot subjects, would at once obey the law. But when has the Legislature said so with regard to Freemasons — ^at any rate, in Great Britain ? The Legisla- ture has, indeed, forbidden certain secret societies by name with avowed political or revolutionary ends, societies which use the cloak of secrecy to cover the designs of their untoward organisation, or for the purpose of administering unlawful oaths — that is, oaths which are considered to be unlawful oaths by the statute or common laws of the realm. But the Legislature, while it has done so, has excepted Free- masonry " nominatim " from any such penalties or condemnation in the very Act which seeks to suppress such political associations, and I have always felt, as most of my brethren have felt, and as we dl have a right to feel at this very hour, that our order has received not only toleration but sanction even in its secret character from the Legislature of our land.
That, as regards national laws, is surely defence sufficient for us, as no one can with any right pretend to believe that here in Great Britain our Masonic secrecy is in any way oppose^l to the general or municipal laws of our great English Fatherland. And how is it in respect of natural grounds? Is secrecy objectionable really and truly on natural grounds as between man and man. I know ''Nemo'* has said so lately in a controversy about some Boman Catholic views of Freemasonry in the " Times/' but I do not see it, and cannot under- stand how it is so.
Do any of my readers 1
How do this injustice and wrong arise 1 It is a very curious fact in the history of the world and of man, that so many of the old re- ligions of the world were practically secret to the many, and that the most sacred mysteries were ever jealously guarded, and shrouded in mysterious secrecy and awe ! To speak correctly, there is no natural wrong or ground as between man and man, except such as is founded on laws Divine or human.
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If it might be contended that secrecy was bad " per se ** as between man and man, it could only be, supposing that nothing had tainted the nature or marred the perfect condition of the open trust and actual relationship of man ! But, as we know, no such perfect crea- tion or condition exist here, or now, it is far too airy and rhapsodical a position to reach unto, for the objector to Masonic secrecy to in- voke the '* natural grounds,'' as between us and our fellow creatures.
And even as regards man himself, secrecy in one sense may be said to be needful to man, a token ever of man's allotted frailty, since many things here are and ever must remain "secret" from our fellow-creatures ; and it is alone an attribute of Divine power and omniscience that the secrets of man's heart and life are open to Him, though hidden from man even to the last.
I am aware of no other ** natural grounds " on which secrecy is objectionable. Indeed, it is quite clear to me that, as between man and man, there is no law, on natural grounds, which renders secrecy wrong '^ per se ;" and it is altogether a farfetched and ill-advised notion of natural right and equity to lay down any such proposition !
So long as seci*et societies are' not condemned by the legislature or laws of a country, there is notmng in them, that I can see, on any other ground to be improper or unrighteous. When forbidden by the legislature, they become wrong to all good citjizens ; and wherever even prohibition to Freemasonry still exists, I for one would not attend a lodge meeting in any portion of the world, where the local legislation forbade the assembling of Freemasons in lodge for Masonic purposes, on any grounds whatever.
But the attack on Freemasonry, as regards " secrecy," comes with a very bad grace from Eoman Catholics; indeed, only exemplifies once more the great truth of the oft-used and well-known saying, " du sublime au ridicule il u'y 'a qu' un pas.'' Some one has said, and the saying is a good one in its way, that the Church of Home is the greatest secret aociety in the world !
And who is there that knows anything of the Jesuit order, with its secret vows, and '* Monita Secreta " and hidden ** formulae," and esoteric teaching ; or of the " secrets" of the confessional, or of the secret vows and inner life of monasteries and nunneries ; or of secret conclaves, and secret agencies ? — who is there, I say, who has studied all these things, but must feel that secrecy is a great characteristic of the inward and outward organization of the Eoman Catholic Church ?
It is in vain, then, on any grounds of common sense, or fair ratio- cination, or even " natural grounds," for Roman Catholic authorities to denounce, anathematize, and excommunicate Freemasons, until they put a stop to their own secret societies and practices. It is, indeed, rather an act of no little hardihood in them to profess to find fault with the secret system of Freemasonry, while such secret societies and practices are openly avowed and permitted and commended under the very sanction ot the Pope. If ever there was a case where the
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Predmason cuuld fkiily B&y, in solemn words, to each intolerant adversaiy, and each excited accuser, - Physician, heal thyself,** it is when, as recently, -the Archbishop of Malines excommunicated all the Belgian Freemasons *' en bloc ;*' when Archbishop Manning con- demned, inferentially, all Masonic organization whatever ; when the by Papal edicts, no Eoman Catholic and no honest man can pro- perly belong to our useful order ; and when, above all, the humane and pious Pontiff himself, Pio Nino, in his allocution to the Brazilian Bishops, used language more vehement than polite, and more savoury than sweet.
I think I have shown unanswerably, that neither on national grounds, or on natural grounds, or on religious grounds, can our Masonic secrecy be successfully impugned or condemned ; and that I have done so, I trust that my readers will both now see and believe !
Though one of the commonest objections made against Freemasonry, it is one which has always appeared to me most weak and frivolous ; as supposing for one moment, that Freemasons were to make their society an open society, (which, of course, they never can or will consent to do), what would our objectors gain 1
The principles on which Freemasonry is founded would still endure, namely, those of imiversality and philanthropic sympathy for all brethren of the dust ! And as these are, after all, the main objecte of inculpation, not any of the conditions by which Freemasonry has surrounded itself; whatever effect such a change might have on Free- masonry proper, it would in no way diminish or take away the con- tinued existence of those great landmarks of Freemasonry, which stand out so boldly ever to the annoyance of many and the disapproval of more.
There is one other aspect of the case as regards the objection against secrecy which I must also consider before I pass on.
It is sometimes said that if Freemasons had anything worth dif* closing, they would not keep it secret, and that they must be ashame^i of something or other, or they would uot hide it from popular obser- vation, and guard it as a mystery from the generality of mankind. I need hardly, I think, slop long now, to point out what a £Edlacy is contained in both these ill-considered assertions. Whether Freemasonry be right or wrong in throwing a veil of secrecy over its proceedings, and concealing its ceremonial usages from the public gaze and cogni- zance, is a matter I apprehend solely for Freemasons them- selves to decide. But this one thing is certain, that because secrecy may be adopted on special grounds, and for a distinct end, it is not a case of *' sequitur," either that that which is concealed is valueless, or that there is no useful end to be reached by the continuance of secrecy.
The very history of Christianity itself supplies the true answer to these somewhat popular objections, as there was a time when a veil of
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secrecy Was equally thrown, for especial purposes, over sacred rites and Scriptural teaching ; but yet he would be a bold man who would contend either that that wk& worthless which was kept hidden from the profane, or that they were wrong who jealously guarded their airopprqTa from the jurying, the perverse, and the persecutor. Freemasonry in its own inherent right, and with its own distinct views, professes still to say, as was said of old^ when mysterious impressive ceremonies were duly performed, " procul Pro&ni," and who shall ventmre to say in so speaking and in so acting. Freemasonry is not entirely ** dans son droit V* I, for one most certaiidy think, and unhesitatingly say, that the secrecy of Freemasonry is right and proper from what- ever point of view you look at it ; and is a characteristic of our order, which, while it marks clearly before all men one great condition of Freemasonry, is one for which numerous arguments may be adduced to prove its value, its importance, and its need. For unlike every other society, I believe, in the world, the one answer of Freemasonry to all applicants for light and knowledge, ever has been and still is, and ever will be, the same. Freemasonry asks no one to become a Freemason. Freemasons never " tout " for candidates, to use a com- mon expression. Freemasons never advertize the benefits of Free- masonry, merely to increase its numbers ; and after a long experience, I can fkirly say this to-day, and all my brethren will support my assertion, that it is one of die most observed standing rules and regu- lations of Freemasonry never to seek to procmre a neophyte by invitation or persuasion of any kind whatever.
But all worthy men of competent age, sound morals, respectable citizens, and worthy members of society, we are glad to accept into our brotherhood, if only they can receive a proper introduction and a satisfactory voucher. Therefore, our answer as Freemasons still is, and will ever be, to an inquisitive world which complains of our secrecy, we maintain it, and shall maintain it for good and sufficient causes. And though in saying this I somewhat anticipate subsequent remarks, I think it well to place it before you now. If any persons feel that their sentiments and sympathies are akin to those which are claimed and owned by Freemasons, let them endeavour to obtain admission into our order, which though still surrounded by the conditions of solemn secrecy and mystic symbolism has yet enrolled imder its goodly baimers some of the best and most enlightened of our race, who have not been ashamed to join its fellowship and obey its laws.
The objection to Freemasonry, then, on the ground of secrecy is, gene* rally, as I hope I have shewn you, a complete bugbear, made use of by the credulous, the perverse, or the ignorant, or the fanatic, to hinder as they idly hope, the advance of an Institution which, wherever it is firmly planted and rightly appreciated, becomes an untiring advocate for freedom of thought, and the rights of conscience, for toleration and chanty, for the elevating and ennobling development of intellectual
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cultui*e, brotherly goodwill, and consistent morality. It has flourished in past times, it vill continue to flourish, I believe to day, despite the feeble platitudes of illogical adversaries; and turning neither to the right nor to the left, it marches on its way, true to its own prinoiples, and faithful to its appointed mission.
I have hitherto been considering the objection of secrecy almost entirely objectively, that is in its theoretical aspect purely. I propose now to treat it subjectively as regards our Masonic body itsel£ We have, as Freemasons, many reasons for secrecy.
It has been well said by a brother in an Australian Masonic publi- cation that " many are prejudiced against our order, because oars is a 'secret society.' Our secrecy too frequently has been the innocent cause of the persecutions and molestations to which our brethren have been subjected at the hands of *the popular world.* Bigotry or hyperorthodoxy has often shown itself ^splenetic and rash' against our Fraternity. Even in our day, in a troubled sea of passion tossed, there are Cowans found, who frown and storm at us, because of * our secrecy.' But, is ' se- crecy ' a great evil 1 Is taciturnity a virtue or a vice 1 Speech is silvern : silence is golden,' says the adage. ' Beden Kommt von Natur, Schweigen von Yerstunde,' say the inhabitants of 'Fatherland.' (Talking comes by nature, silence by understanding.) ' Odi, vedi, e taci" — (Hear, see, and say nothing) — is the truly Masonic saying of the Italians. If the scoffers at our Masonic silence be professing theolo- gians, then let them learn a lesson on silence from the Old Book. The Hon. Bobert Boyle says — * There is such fulness in that book that oftentimes it says much by saying nothing ; and not only its expres- sions but its silences are teaching ; like the dial, on which the shadow, as well as the light, gives us information.' ' Tie your tongue,' said a grear and good man, * lest it be wanton and luxuriate : keep it within the banks ; a rapidly flowing river soon collects mud.' Are our &ult-finders students of the Great Book of Nature ) Then does not every object of creation furnish hints for their contemplation 1 Does not even the most minute and mean in Nature's works teach some important truth 1 Let them rise on contemplation's wings and gaze on the silence which reigns around. Look — that nightly star shines in silence ; every day turns the axle of the earth in silence : the glorious orb of light works mighty things in silence : look at our motionless torrents — our silent cataracts : look even at those spires, whose 'silent finger points to heaven,' and is not silence * the perfectest herald of joy ' to a contemplative mind ? But me- thinks, the anti-Masonic still sneer at our Masonic silence and secrecy. Alas, hopelessly,
" Fixed and contemplative their looks Still turning over Nature's books,"
they have formed the determination not to see the wisdom or th6 dignity of our Masonic 'silent might!' Moreover, does the Qteat
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Architect Himself not set the glorious example of silence before us, when He conceals from mankind the secrets of His Providence. Can any of our anti-Masonic friends penetrate into the arcana of heaven ? Can they foretell to-day what to-morrow may bring forth ] And is not silence of the utmost importance in the diSerent trans- actions of life ?
some have done, and their system, instead of being a system of 'superior light and knowledge/ may become a system of 'atrocity and crime/ But the religious system of Freemasony is not to be likened to the irreligious system of the mistaken or perverse. And consequently our religious Masonic silence is not that dreadful bell which should fright our censors from their propriety. What ! — do our detractors wish us to be noisy and turbulent disputants 9 Are we to make night and day hideous by controversial howls and disputatious explosions ) The greatest talkers are always the least doers. Spare to speak and spare to speed. Koble examples there are, then, from whom we may learn the wisdom, the power, and the dignity of secrecy.
'^ Consequently, in spite of the maligning of our anti-Masonic revilers, contemplate the silent magnanimity of every ' worthy Mason,' who with a well-constituted mind silently squares his life upon the principles of moral truth and justice, and though the hand of death be upon him, betrays not his sacred trust, but with unshaken fidelity ^ locks up the secrets in his heart.' Then is not our secrecy, — our wisdom, our might, our dignity ? And does not our silence 'answer much V
*' True prayer is not the noisy sound That clamorous lips repeat, . But the deep silence of a soul That clasps Jehovah's feet."
It has been most truly also observed by one of the oldest and ablest of our Masonic papers in the United States, that the secrecy of our order is defensible on other grounds.
^' In all the transactions of life, between man and man, there are numerous occasions when it is neither necessary nor prudent that the world should be admitted to the counsels of the parties. No private association of individuals conducts its meetings with open doors, and public bodies have reserved to themselves the right of holding secret sessions whenever, in their own opinion, the interests of the country require a concealment of their deliberations. Merchants do not expose their books to the free inspection of the community ; lawyers do not detail at the comers of the streets the confidential communi- cations of theii* clients ; nor do physicians make the private disclo- sures of their patients the topic of their ordinary conversation. Juries determine in impenetrable privacy on the lives, the fortunes, and the reputations of their fellow-citizens ; and legislative bodies often
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discoM the moet important questioos that involve the policy of the nation in the sacred secnrity of secret session.
^ Why, then, from Masonry should this necessary safeguard he with- held ? Why should that practice, which in all other Institutions is considered right and proper, he only deemed improper when pursued by Masons ? And why, of all men, should we alone be disfranchised of the universal privilege to select our own confidants, and to conduct our own business in the way and manner which, without injury to others, we deem most beneficial to ourselves 1
" If by the charge of secrecy our opponents would accuse us of having invented and preserved certain modes of recognition confined to ourselves, and by which one Mason may know another in the dark as well as the light, while we willingly and proudly admit the accusation, we boldly deny the criminality of the practice. If in a camp surrounded by enemies it has always been deemed advisable to establish countersigns and watchwords, whereby the weary sentinel may be enabled to distinguish the friendly visit of a comrade iroxa the hostile incursions of a foe, by a parity of reasoning every other association has an equal right to secure its privacy and confine its ad- vantages, whatever they may be, within its own bosom, by the adop- tion of any system which will sufficiently distinguish those who are its members from those who are not.
" When a XTniversity grants a diploma, it seeks to give to each alumnus a test of membership and of recognition.
membership furnished by Masonry to its disciples, differs in no respect from this, except that it is far more perfect. The diploma which oar institution bestows upon its disciples is frir more enduring than a roll of parchment — time can never efface the imperishable characters inscribed upon it — ^neither moth nor rust can corrupt it, nor thieves break through and steal it. As fiiir and legible after years of pos- session, as it was in the day of its reception, the zealous and attentive Mason carries it with him wherever he moves, and is ready at all times, and in all places to prove by its unmistakeable authority his claim to the kindness and protection of his brethren.
*^ The secrecy of our mode of recognition is our safeguard. It furnishes each member of the Craft and the whole Fraternity with a security against imposition, and by readily and certainly supplying a means of detection, it prevents the unprincipled and dishonest from falsely assuming the appearance of virtuous poverty, and thus preserves for the treasury of the society its charitable funds to be more appropri- ately bestowed upon the destitute brother, the distressed widow and the helpless orphans.
** As the watchword would cease to be a protection to the sleeping camp, if it were publicly announced at the head of the army, instead of being confined by a wise precaution to the guard on duty, so the secret mode of recognition among Masons, if promulgated to the
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world, would no longer enable us to detect imposition, or to aid true brethren. In this there can be no crime, for we thus invade no man's right, but only more securely protect our own.
'' But it is said that Freemasons have certain traditions, and practise certain ceremonies, which we religiously preserve from the knowledge of all but the initiated. But unless it would be proved that these traditions were corrupting, or those ceremonies licentious, we know Dot on what basis a charge of criminality could rest. Yet more. Could it even be alleged that the former were imaginary, and the latter ludicrous, they would still be simply harmless. But when we know that with the one there is connected a vast fund of historical truth, and legendary lore, and that the other symbolically communicates lessons profoundly moral and religious, we best secure their integrity and purity. Were these secrets to be indis- criminately dispersed, they would soon lose their value — ^becoming familiar, they would cease to be important, and that which was no man's peculiar property would find not one to protect it from corrup- tion, or to preserve it from oblivion. If there be any suspicion that there are mysteries which are carefully covered with the veil of secrecy, we would state, that our doors, though closed to the unworthy, are ever open to the knocks of the deserving. To the good man and true, there need be no mysteries in Masonry with which he is unac- quainted. If he be offended that he does not share our confidence, we say to him, approach the vestibule of our Temple, show on your part a willingness to mingle in our devotions, and we will gladly embrace you as a fellow worshipper at our altar — ^to you we will readily im- part what we have received, and with you, will investigate all the doctrines, ceremonies and symbols, which constitute the esoteric work of Freemasonry.
" But if from indifference to truth, or an indisposition to investi- gate, you are unwilling to seek this entrance within our walls, then we demand of you, in all fairness and candour, that you will at least cease to reproach or censure us for the exclusive possession of secrets, in the ownership of which you yourself have refused to participate."
*' I think that I need add nothing more under this head, as the words: I have just quoted, put the case for Freemasons as regards the value of secrecy to them, as justly and clearly as possible.
I have now exhausted the objections to Freemasonry in the abstract — that is to say, those which appear to me to deserve any attention or consideration, for, as I before ventured to observe, some objections, of both old and of quite modem times, even so late as this very year of grace and light, are so inane and so puerile in themselves that they certainly do not merit, as they certainly will not receive, your atten- tion, kindly readers, or mine.
I, however, now propose to take up the allegations made against Freemasonry in the concrete.
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L The first one which I shall seek to deal with under this second great division, or head, is one in truth very serious in itself and which, when put forward religiously and "bon4 fide," has a right to claim to be carefully consider^ and respectfully dealt with by Free- masons, for all conscientious scruples and all faar antagonism, however outspoken, ought always to be met, in my humble opinion, by a spirit of friendly seriousness and calm reasoning. Freemasons, from their un- ceasing teaching of courtesy to all, of forbearance with all, never think lightly of, or i^ect to disregard or disdain either the scruples of an honest inquirer or the forcible animadversions of an honourable opponent ; and the allegation thus made against Freemasonry, shortly stated, is, the ignoring of Christianity and of the Christian Church, a deliberate negation of Christianity altogether, the offering up of prayer to Almighty God in which professing Christians join, with- out the name of a Saviour or a Mediator being recognized and made use ofl
Hence it is averred that no sincere Christian can rightly belong to a society which thus denies and neglects one of the great founda- tion truths of Christianity and the Church.
Now this is an objection frequently raised by members of all de- nominations, not by one alone, and meet it, therefore, we must. As a fact it is true and undeniable, and how, then, as Freemasons, do we propose to explain it or justify it ? No doubt, as a general rule* for all Christians since the promu^tion of Christianity and the setting up of the Church, all prayers offered up to our Heavenly Father — with two exceptions — are so offered in the name and through the mediation of the common Saviour of mankind.
But one prayer has ever also been used by all Christians, which is simply a petition to a common Father in Heaven, and if^ to Christians, as they believe, a reconciled and covenant Father in Christ, yet still the Father of mankind, whether to Christians or Hebrew or heathen, the Great Architect of the World alike for good and bad.
Since 1813 Freemasonry in England has confined itself purely to that divine model of prayer, the Lord's Prayer, for all our religious services and invocations, leaving out entirely any question of Christian dogma or teaching, and thus all our Masonic prayers have be- come, if I may so say, "Universal'* alike in substance and in design.
There have been Christian prayers in use in English Freemasonry, especially during the latter part of the last century. Christian prayers are still used, I believe, both in Scotland and Ireland, but their use has not mitigated the objections against Freemasonry, which go deeper, and extend, in &ct, to the whole system of our Brother- hood.
And the reason of this *' Universalism " is, I repeat, obvious.
If Freemasonry, rightly or wrongly, proposes to include in its ample fold — as it undoubtedly does propose to include alike Christian and
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ttebrew ; and even for Hindoos and Mahommedans there Would be but little hope, for instance, of any fraternal union or concord, if in our lodges the prayers we use for peace and piety*s sake were to become the cause of contention, the ground of complaint, even for Non- christian members.
The Christian brethren may indeed say, (as has been contended), that the Hebrew brethren, for instance, ought to accept the Christian prayers ; but the Hebrew brethren would admit of no such obligation lying upon them j and as Freemasonry has nothing to do with Pro- selytism, and purports to be a society universal in its scope and object, all its prayers must be necessarily universal also.
Some one has suggested that, in order to meet this difficulty, lodges should be formed for religionists of different denominations alone, but that would be only ** daubing the wall with untempered mortar ; *' and if this ''religious difficulty" was partially removed here to-day by such a system, it would only crop up more seriously and aorimoni- ously elsewhere to-morrow.
Indeed, such a plan could but be, humanly speaking, the prelude to endless controversial strife, and the foundation assuredly of never- ending ** odium theologicum et lathomicum,**
For in so acting Freemasonry would at once recognize these reli- gious differences, which abound amongst Christians and the world at large, which at present it utterly ignores, and therefore, whether for good or for evil, our English Grand Lodge has put forth an universal programme, and the Lord's Prayer has, both theoretically and prac- tica^y, become the simple form and foundation of all Masonic prayers, being one which all can join in unquestioningly, and being one which all can equally accept in some sense and in some way.
It is possible, I do not conceal from myself, nor from those for whom I now write, that the attitude of Freemasonry, in this respect, debars many worthy men frt>m joining our order, but in my humble opinion, Freemasotuy is right in thus endeavouring on its own universal prin- ciples, to associate in a common expression of prayer to a common Miekker and Master, those who might otherwise have remained at an immeasurable distsmoefrom each other.
To some minds this position of Freemasonry is an insuperable ob- jection alike to its constitution and itsproceediogs, but as I previously endeavoured to point out, our universal profession is the great key- stone of the true Masonic Arch, and the fundamental teaching of fdl our formularies, and once loosen the one, or seek to remove the other, the Arch itself must give way necessarily, must crumble into pieces, and leave us nothing but shattered pillars and mournful '' debris."
For by thus sapping the foundation of the universal teaching of our fraternity, you erase at once that great and world-wide charter of liberty of thought and toleration of teachiog, which renders Freema- sonry a meeting place and a resting place for all, who, accepting a
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eommon Father, are glad to be able to join together in works of sym* pathjy or efforts of benevolence, in social intercourse, and in the religious expression of active and consistent morality.
And if it be said that by oar very constitation some of our members may not accept the Divine laws of morality and brotherly love, then we most appeal to those immutable laws of self-control, self-modera- tion, and self-elevation, of honesty, and temperance, of honour and truthfulness, of good living, and of solemn duty, which are written in the heart, and accepted by the conscience of us all !
Freemasonry in my humble opinion, has at any rate, the clear right, to say this, Tou may condemn my principles of action and adhesion, but at any rate, shew me what yours are worth as regards practical proo£ There are 250 millions of Christians in the world or thereabouts, and the remaining two-thirds of our fellow-creatures are Non-Christian. Are we to utterly discard them, and ignore them, in the great struggle of life, and in any works of kindness and benevolence ) Even if all Christians were at one it would be something, but Christians unfortunately are anathematizing or antagonzing one another with a bitterness and a virulence which tend more than anything else to hinder the spread of the civilizing and elevating and healing influence of the Christian Church, and are an undissembled source of malignant joy to the infidel and the scomer.
Why then have you a right to find &ult with a society^ which if on lower grounds, has yet succeeded to some extent at any rate, in its aim and effect, and does actually at this time include within one body, not only Christians of various denominations, but even Hebrews, Hindoos, Mahommedans, and Parsees t
And in truth the Christian reply to this question is a very difficult one to make. I have never seen a good reply to it, unless indeed, that one which is practically the same in all denominations be made use o( '* Extra ecclesiam nulla salus."
But, as I said at the outset, I do not deny for one moment, that, an earnest religionist may find the difficulty insuperable, and may think himself bound by his professions of Chnstianity to disapprove of, and to decline to take part in the proceedings of a society which thus to his mind ignores what he considers to be a fundamental truth and obligation of Christianity.
As a Freemason I can only leave the objection to itsell I see no force or validity in it whatever, though it will probably always be raised in many pious minds, and by many excellent men.
Tet as Freemasonry cannot alter what is the very essence of its constitution, without jeopardizing the existence of the entire goodly and stately building, as Freemasons cannot sweep away the univer- sality of their principles, in deference to hostile animadversions, our Order must continue to Ml under the ban of some, the persecution of others, the excommunication even of the intolerant and the unreasoning.
§5
Freemasonry despite many attacks, and boldly facing many enemies, is happily enabled nevertheless to march on its way, in all the calmness of conscious strength and peaceful unity, unfurling its broad banner of toleration and brotherhood over its more than sacred " phalanx" of loya^^ and upright, and honourable, and devoted citizens, our myriads of ''good men and true/* faithfiU comrades in Masonry. Under this head of objection comes in necessarily also the charge of " ladifferentism,*' one not uncommonly made against Freemasonry. Let us listen for a moment to the serious accusations of the ' Hei*ald,*' under this head.
'* But we have further objections, and they are these : Freemasonry is notoriously founded on a basis of religious indifference. No matter what a man's religion is, he may become ' a member of the Craft.* Now, faith, as the necessity of holding certain tenets and of be- lieving certain dogmas, is of the essence of Christianity, so the very antithesis of this true and good principle — a stolid and steady indiffer- ence to all religious doctrine, the hearty welcome and formal recep- tion of True and False alike into the bosom of Freemasonry is to that system at once the condition and cause of its existence. Hence it is perfectly idle of our correspondent to write about ' immense sums known to be annually expended among Masons in private charity.' Charity does not and cannot exist amongst Masons — ^philanthropy may (and possibly does), but philanthropy and charity have different roots, different stems^ and by consequence, different fruita A leading English Mason allowed us to take down the following from his lips, only last week : — ' If to myself, as a Freemason, two persons in equally distressed circumstances came for temporal relief, the one being a Christian, and the other a Brahmin ; and the Briahmin signified that he belonged to our fraternity, and the Christian did not, I should be bound to relieve the Brahmin in preference to tfie Christian. In that rests the beauty and value of our benevolence and true charity.'
then, how benevolentits intentions and deeds may be (if benevolent they are). Freemasonry is absolutely and altogether incompatible with Christianity. Its essential and leading principle (as an outsider can see, and as no Mason can deny), is Indifferentism. ' It does not matter one iota of what religion you are. One is as good as another, -—ov as bad as another, — ^if people like to put the question in that form. Mahommedanism to a Mason is as good as Christianity, and Christianity as Buddhism. We have Mahommedan Masons, Protestanj} Masons, Buddhist Masons, and Deistical Masons. It is all one with us. Each is welcomed. They are all fish which come to the wide- meshed net of Freemasonry.' And this, we need not say, is naked Indifferentism. Now speculative Indifferentism leads directly to Pantheism. A Mason and a Christian, therefore, if each be true to his Creed^ can no more mix than fire and water.
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" Here in fiagland some of the lodges may be harmless as regards action; but none can be untouched or untainted by the false prin- . ciple already set forth, which is at the root of the subject. Masonry substitutes humanitarianism for Christianity, using Christians to cover its designs and aid its purposes. To belong to any lodge, there- fore, a man must practically forswear the Church and deny Christ ; or (we are charitable in our alternative), act in invincible ignorance of the leading and avowed principles of the Crafb."
Such is the allegation of '^ Indifferentism" made against us by our latest assailant, which I now propose to consider.
I will dismiss at once the ^' leading English Mason," as whoever he may be, his utterances are alike utterly nonsensical and unreliable — assertions perfectly childish and ridiculous — ^parodies on the recognized teaching of our Order. Indeed, I am inclined to fancy, that the leading English Mason is a mythical personage altogether, an ingen- uous Bro. *' Harris " raised up for the nonce, to come to the aid of the " Church Herald" on the *' amicus curise" principle.
As I have said before, Freemasonry is certainly a resting place, a rallying point, for all religious denominations, and in tbit sense, though not with any real indifferentism. Freemasonry ignores all controversial questions, and all the severances of conflicting creeds.
But Freemasonry nowhere substitutes " humanitarianism" for Chris- tianity, inasmuch as Freemasonry does not profess, as I before pointed out, to be a '^ Religio" to any.
All it really does is, accepting the grand idea of one brother- hood, it seeks to carry that idea into action by putting on (me side altogether the religious differences and divisions of men, and forming them into one great and comprehensive sodality, of good-will and sympathy and mutual regard.
Such writers as the one whose *' outcome" I am now considering, of course despise such a notion as savouring of ** indifferentism," if not of something much worse.
Indeed, the scribe in the *^ Church Herald," though clearly out of his depth altogether, goes on to say " that speculative indifference leads to Pantheism," that *' a Mason and a Christian, if each be true to his creed, can no more mix than fire and water," and '^ that to belong to any lodge, a man must practically forsake the Church and deny Christ." Is it not sad to realize to what length fanaticism will lead some, and a hopeless incapacity of reasoning others ?
Here is a writer, professedly a Christian man, positively unchris- tianizing thousands of his fellow-men, simply because they are Free- masons, forgetting that men of the most undoubted Christian piety, and most faithful members of the Church, have gladly joined, and still belong to our maligned order. What can anyone reply to an oppo- nent who is so uncharitable or so perversely obtuse t
To him, the mere fact of Christians and Non-christians meeting for benevolent purposes is a subject of the deepest distress, as if in some
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. mysterious way, Freemasonry was a standing injury, or menace, or danger to the true Church and the Christian faith.
Now, what I have always contended for is, that Freemasonry being extern to the Church, the Church has nothing to do with its prin- ciples, its professions, or its practices, save in respect of its own members. The Church might as well anathematize savings banks, • or science, (as has been the case,) or any provident or friendly institution.
The days oi pilgrimages have returned, it is said, are we to witness the revival of anathemas and interdicts) To this point all seems tending just now in many quarters.
The Church of Home excommunicates the Freemasons, practically, everywhere. There is, as Mr. Cuffe contended, a standing interdict against them in her communion, so much so, that when a Boman Catholic becomes a Freemason, he ceases to be a Eoman Catholic altogether.
And the Ritualists, weak imitators of Home, are actually trying to do the same thing, and to say the same thing, though at present their efforts are very puny and very puerile.
Tet, despite it aU, and despite them all, Boman and Eitualist, and Reformed Presbyterian alike, the old Craft is wafted on by a favour- ing breeze, and leaves its truly Christian accusers to that '' odium theologicum" they so much love to join in, and those mournful contro- versies which have so greatly impeded Christianity, and so much disgraced mankind.
A writer in the '^ American Freemason*' has recently put the matter of Masonic toleration so well, that I have considered it advisable to close this section of my reply and defence with his thoughtful and judicious words. *' Freemasonry upholds and preserves the inalienable right of every man, to think, speak, and act for himself on those topics which we hold to be the personal attributes of each individual, subject only to the monitions of his own conscience, and the laws of the Supreme Architect. As a body of men, embracing every rank and condition of respectable society, they never think of saying or doing anything that may give offence to a neighbour's way of thinking, religiously or politicsdly. Each one, reserving the right of private judgment, freely accords the same privilege to his neigh- bour, aud lightning is scarcely more prompt thim would be the official call to order should any one attempt to introduce a religious or politi- * . cal topic of discussion in a lodge. Masonry is simply a moral institu- tion, opening its doors to good men of every sect and opinion, and while it requires no profession of faith beyond those great imderlying principles which all men who have any religious inspiration at all agree with ; it asks no man his mode of faith, but leaves that where it . belongs — ^between the individual conscience and the Supreme Beingr. And to these conditions, we repeat again, because we desire it to bo specially impressed on the mind of the reader, the great body of the
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craft are entirely £utbful. Masonry has no propaganda of the fidth ; Masons never have and never can learn, from what is taught them in the lodge, anything by which they may be incited to choose one means of serving the Deity rather than another ; on the contrary, every in- struction given^ every charge and lecture tends to demonstrate the desire of the institution that, while every man should be moral, and even religious, he must choose for himself the particular path he will follow, and seek outside the pale of Masonry the counsel and instruc- tion he may deem necessary in making his choice. If the reader will think for a moment he will see how utterly impossible it would be for the fraternity to occupy any other ground ; how insuper- able and how destructive of all harmony it would be if there were the slightest wavering to the right hand or to the left from the straight aud narrow road marked out for us, and which, with undeviating accuracy, leads us apart and away from every possible difference of opinion on theological subjects. In our ranks are represented every shade of religious opinion and difference, and it necessarily follows that any appreciable leaning toward one more than another would be the signal for an eternal war that would rend the association to its very base, and make all the wondrous prosperity we are now enjoying but the foil of a disaster such as few men have dreamed of.*' And here I leave the matter, despite the anathema of the fanatic and the intolerant, as I am quite ready on all occasions to uphold the truly religious position of Freemasonry in this respect.