II. Another objection has been made of old, and repeated in our own

time quite recently, that Freemasonry forms a bond of spurious union among men, inasmuch as it is outside the distinct teaching of the Church and of the Gospel
This view has also been propounded in the ^ Church Herald," as well as by Mr. Kerr, of Greenock, with more zeal than discretion, in the following words : —
' about the system except what every outsider may know* The following fact, however, is evident to all outsiders, that Freemasonry is a system that sets up in the world an unity utterly distinct from, and wholly inde- pendent o^ if not directly antagonistic to, the Church or Family of Jesus Christ. The sacred bond of baptism, the principle of Christian fellowship, is ignored, and a new and unknown principle (but a very real and energizing one) is adopted, which is common at once to lax Christians and heathens. As a practical example of what we mean, we may just put on record the following remarks, made in France by Abd-el-Kaier, a Mason but a heathen : — * In my opinion every man who does not profess Freemasonry (which I consider to be the first institution in the world) is an incomplete man.* At a banquet of Masons of Gloucestershire and Worcestershire a certain Dr. Bowles, an English clergyman, commenting on the Pope's well-known Allocu- tion against Freemasonry, in quoting the above with approbation,
39
remarked : — * It seems to me that Abd-el-Kader, Infidel though he be, is a far better Christian than the Pope.' Thus Dr. Bowles avowedly prefers, and glories in preferring, the liberty of the Infidel to the exclusiveness of Christianity — ^in other words, Humanitarianism to the Faith, by and through the principle (whatever it be) of Freema- sonry. This is our chief and great objection to it, and to every be- liever in the Incarnation it ought to be sufficient to warn him from having anything whatsoever to do with such an institution. On this point an outsider is perfectly competent to express an opinion.*'
It is quite clear to me that the writer of the above injudicious and vehement remarks cannot give a calm consideration either to the facts of the case or to the avowed object of Freemasonry*
Freemasons nowhere propose or profess to set up an unity utterly distinct from, and wholly independent of, if not entirely antagonistic to, the Church and family of our Redeemer.
If the position of this assailant is good, no possible association is allowable here of Christians and of Non-christians.
Unless all accept Christian principles, and are guided by Christian '' counsels," no union is possible and no combination allowable. All that Freemasonry seeks to do, then, believing this theory to be un- sound, untrue, and really un-Christian, is to ofier a meeting-place for persons of all denominations, in no spirit however of distinction or independence or antagonism to the Church.
For independently of the fact that there is no unity whatever in the Church universal at present, therefore no antagonism can exist to her ; it is practically a supposed opposition, therefore, which the writer has fancied here to some particular Church, be it that of Home, or England.
But, as I have often said, Freemasonry knows nothing of such an- tagonisms, and in that one sense, but only in that one sense, can it be said to be independent of the Christian Church.
But it is only independent of the Church, not from any question of religious difference or hostility, but simply from its own position.
Freemasonry enters into no question as to the dogmas of the Church, or the constitution of the Church, or the membership of the Church. All these things, good and right in their own province, have nothing to do with Freemasonry, and in no sense whatever does Freemasonry ever seek to come into collision with the Church, or claim anything like corresponding privileges and obligations, or a co-ordinate juris- diction and sphere. Freemasonry has its own work, its own mission^ and its own pathway to pursue, and, while it is friendly to all reli- gious bodies, it is inimical and antagonistic to none.
With regard to the censure passed by this hasty writer on our good old brother, Dr. Bowles, all I understand him to say is, that the un- righteous condemnation by the Pope of Home of Freemasonry, un- heard, unaccused " ex mero motu," is so palpably unjust and so sadly un-Christian, that our Bro. Abd-el-Kader, Maiommedan though he was, had more truly entered into the tolerant spirit of the Christian
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religion, than the authorities who published so untrue^ unrighteous, and offensive a decree against a peaceful and unoffensive body of men, —those loyal subjects and those patriotic citizens who compose the Masonic body.
But when this same writer goes on to say and to declare " that the Church of Home has again and again formally condemned Freemasonry, and we are amongst those who hold that such a condemnation is right, true, and timely ; authority in the Boman Church has spoken, and spoken plainly ; and, if we English Churchmen would seek and pray for uni6n, we must not act in opposition to known principles, or ignore patent facts when re-union is being sought for,'' one can only express the deepest regret that any person on such idle grounds can accept the ^ ex parte*' judgment of the Church of Bome on such a question without hesitation or doubt, and yet profess himself to be a loyal member of the Church of England. The Church of Bome has condemned Freemasonry over and over again on grounds peculiar to that anathematizing denomination, but I have yet to learn that a benevolent and beneficent society, whose works are patent to the whole world as are our works of charity and pious good will, is to be excommunicated simply because it seems good to an infallible Fontiflf, so to speak, and because, without rhyme or reason, '' Boma locuta est, causa finita est." Indeed, the Church of Bome most fuUy verifies, in her past and present position, versus Freemasonry, the great moralist's memorable adage, ** Prejudice is a judgment formed beforehand without examination,**
And it is most sad to notice in many of our young Anglican Bitualists to-day, that servile tendency to ape the worst follies and to copy the most grotesque extravagances of the Chuxch of Bome. Now, it has always appeared to me that anything more injudicious than the course the Church of Bome has thought well to pursue as regards Freemasonry, and which some other rel^ous bodies like the Rituidistic portion of the Anglican Church, and the Scottish Beformed Presbyterian Synods, and even some American Baptists, are similarly pursuing at the present time, never was suggested or adopted by any religious persuasion.
And when many talk so glibly of a they only mean a '^ bond of union *' outside their own peculiar Church, forgetting that Masonry is in one sense entirely independent of the organisation of the Church, in consequence of its gi*eat principle of Universality, which is the dominant feature undoubtedly of Free- masonry, as we have it now.
But the question also comes in necessarily here, '' Is Freemasonry right or wrong on this actual point T
On the avowed principles of Freemasonry, Freemasonry is un- doubtedly right, as the objections of Mr. Kerr, a recent Presbyterian assailant, put into other words, are simply these under this head : — ^' As Freemasonry does not think well to take the Beformed Presby-
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terian Synods* view of things, I boldly say that it is outside the Church, and forms a spurious bond of union."
But how or why ?
It is true that such bond of union is not formed on the principles of the Reformed Presbyterian Synod, nor, indeed, on those of any reli- gious denomination, and therefore I can quite understand, as I once before said, how that the earnest religionist may not approve of the Masonic constitution or position in this respect.
But one further question. What is a spurious bond of union t
Now, in answer to these queries, what Mr. Kerr and others deem a spurious bond of union, no doubt is an union founded on principles which are not fully Christian, according to his or their views.
But how does Freemasonry form a *' spurious bond of union," in inviting all men to aid in works of love, by greeting all who join a brotherhood for that purpose t
It may not be a bond of union we think the best, it may not be the bond of union which best accords with our own orthodox views, but is it opposed in any way to God's Word, or the true happi* ness of the world 1
On the contrary, has not the Masonic bond of union— -call it spurious if you will, anti-Christian if you like—done much in many portions of the globe for the peaceful progress and social welfare of mankind ?
Freemasonry, as I have often previously observed, sets up no spurious bond of union in opposition to any religious body, is in no way in antagonism to, or rivalry in respect of religious denominations, and simply asks to be left alone, and to pursue its own simple and tranquil and humanising course, in all of sympathy and good will to all religious denominations, and to its fellow men.
But I know all earnest Christians do not and will not see the matter as I do, though it seems to be both easy, straightforward, and simple to myself.
On the contrary, good men like Dr. Armstrong the Bishop of Gia- hamstown, and '^ Father Faber," and Mr. Kerr, and many members of religious bodies, have found fault with Freemasonry simply because it is extern to the influences, and creeds, and organisation of the Church, or to the denomination to which they respectively belonged.
I am, however, happy to be able to record here, that numbers of earnest Christians, both in England and the United States, several bishops of the American Episcopal Church, have found no difficulty whatever in accepting the " status " of Freemasonry, andf have never considered it in any way antagonistic to religion or to the Church. It appears to me that Freemasonry may claim for itself this merit, that, by its bond of union (call it what you like), it has succeeded in lifting itself and its members above the strife of tongues and the logomachy of intolerance.
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Instead of finding fault with Freemasonry in this respect, we should rejoice to think that it has been given to us as Freemasons to point out to the world, that men can be anited and knitted together by the links of an universal brotherhood, firmly, peacefully, lovingly, and securely.
Ajad if some may still object that we do not join ourselves together as Christian brethren on Christian principles, we can only reply that, taking things as we find them, we make the best use of the present position of society and of the world ; and that while others are con- tending here, and excommunicating there, we, heedless of censure, and regardless of obloquy, pursue the " even tenour " of our peaceful way, looking on from the very divisions and separations of to-day, to the great Brotherhood of men, the ^* federation of the world,** one day, in God's own good time to be.
Imperfect as our organization may be in itself and in its principles, it is ever distinguished by sincerity, kindly feeling, forbearance, and sympathy for others ; and it represents, I believe, in its universal form and adaptation, the unceasing want of humanity, the great living yearning of this human heart of ours for unity and Brotherhood and fbr love of one another.
Like all purely earthly institutions, and all incomplete arrange- ments in tlus life, it may be destined in the fulness of time, as an entire organization, to give way or to make way for one more perfect and more enduring.
But as Freemafionry has clearly its place and work and mission in the world, and keeping before us always how it has subserved and promulgated fraternal charity, mitigated suffering, and advanced the moral and the best interests of mankind, we may rejoice to remember that in successive ages of human selfishness and separation, Free- masonry, despite its inevitable earthly weaknesses and shortcomings, its imperfections, and the many spots on its ^ feasts of charity,'' has set an example here, which all may equally advance and imitate— of brotherly imion, kindness, concord, and good wilL ''Spurious" though its bond of union may be unrightly termed, by the narrow or the captious, it has conciliated firm friendships amidst men of dif- fering climes, religions, and language, and has in this country of late years been remarkably prominent, in inducing its members to many combined exertions for the promotion of true charity and the extension of education, suc^ur, and relief.
In this great world of ours, with its teeming multitudes, and the mi((hty contest ever waging between good and evil, and happiness and sorrow, surrounded as we are ever here by innumerable forms of suffering and wretchedness of every kind, the Church, one should *' prim4 fiicie '^ be disposed to imagine, might gladly welcome the aid, and encourage the efforts of Freemasonry.
If it be true that we do not agree on all points, we do, nevertheless, concur in this, that we are all anxious to diminish and mitigate as far
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as we can the presence of earthly calamity, and the burdens of human woe.
That surely is a warfare which all may wage, a struggle in which all may take part, a toil in which all may share ; and I feel certaiu myself, that Christian bodies, instead of assailing, instead of de- nouncing Freemasons, would do much better if they sought to meet Freemasons half way, and utilized their unceasing endeavours, and encouraged their unwearied labours for the relief of distress, for the sustentation of old age, the education of the orphan, and the care of the widow ! Here, surely, is a nobler sphere both of duty and devotion than hateful controversies or cruel animosities — here is an arena in which we all may strive honourably who can most dis- tinguish ourselves, who can most excel ; — here is a school in which all scholars may learn the truest discipline of life in love aud sym- pathy for our fellow creatures. And from these good labourers of love and philanthropy, I make bold to add, when the great army is at last numbered of faithful workers, and comrades, and soldiers, wheu the last great roll call is gone through, that the Grand Master of us all will summon his most devoted craftsmen here into His own beatific man- sions of light, and goodness, and bliss.
ILL I now come to the third practical objection, that Freemasonry is a secret political society, with irreligious and revolutionary and destructive principles ; socialistic even in its tenets, and dangerous in its results alike to civil order and national interests !
Such seems to be the last official Boman Catholic view of the subject, as we have been recently warned, by special allocutions of the Boman Catholic Archbishop of Malines, by Archbishop Manning, though in a subdued strain ; by the *' Westminster Gazette," a Roman Catholic journal, published in England ; by several excited Roman Catholic bishops; and even by the venerable Pio Nono himself.
And, moreover, a Ritualistic Anglican paper, the '' Church Herald,'* (the zeal of perverts and of converts is proverbial, so that they often be- come '^ plus royal que le Roi mSme,) has given us so choice an expression of its opinion on this point, and so veracious a passage of history, that I give them both for the amusement, improvement, and edifi- cation of my readers.
For them I crave the special attention of all Freemasons. " Further- more, the Masonic principles of equality, of liberty, and of univer- sality, tend to destroy civil authority, the obedience of subjects and patriotism. In France, during the last century, Voltaire, D'Alembert, and Diderot notoriously used the lodges of Masonry for preaching and proclaiming their humanitarian dogmas of Liberty, Fraternity, and Equality, — with what result we need not stay to point out. As the French revolution followed quickly upon the Masonic Congress, held in France a,d. 1785, so the numerous well- planned continental revolutions of 1848, followed within twelve
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months upon the Strasburg Oongrew of Masons in 1847. We might my more in detail, but this suffices. Let our readers work out the problem and its results."
And not only are these charges most serious and alarming in themselves, but let us attend to what follows, which is still more dreadful, and, no doubt, equally foimded on &rCt.
''In Italy and Belgium it is notorious that abandoned women have been sent by the Freemasons to early mass, to commit an awful sacrilegious theft, so that (he more political and darker Ma- sonic sects may penetrate at their dark orgies the most diabolical blasphemies — blasphemies which could only come direct from the lodge whose Grand Master is Satan."
What fearful orgies, and under what truly demoniacal influence we Freemasons are guilty of and live habitually ! How deeply do we deserve for our wicked proceedings, both in private and in public, the obloquy and aversion of our fellow men !
But as the old French saying runs, '^Quiprouve trop, prouve rien,'' and these charges are so manifestly ridiculous and mendacious, that I can hardly believe the writer who penned them to be thoroughly sane.
They say everybody is mad about something in the world, and probably this truthiid and modest writer is insane on the subject of Freemasonry.
In England the charge is so palpably absurd, that, even the Roman Catholics affect to leave out English Freemasonry from the'accusation of secret political objects and ulterior revolutionary principles.
With H.RH« the Prince of Wales, our royal brother, at our head, and with two of his august brothers at present members of our order ; with so many of the noblest of the land rulers of the Craft, with so many thousands of loyal, intelligent, and educated brethren, composing our ''staple'' of membership, it doesseem too ridiculous to have such anallega- tion made against our Freemasonryin Great Britain. As a fact incontes- table in itself, Freemasons in the XJnited Kingdom have always been a peculiarly loyal body, and I venture to affirm that amid the countless fetithful subjects of our Queen, she has no more devoted portion of them than are to be found among the members of our Masonic Brother, hood.
The writer in the " Church Herald," though he does not dare to accuse English Freemasonry of disloyalty, makes the following out- rageous and Jesuitical statement, equally veracious with his previous one, as if, though perhaps we are not a political body, a secret agglomeration and combination, we, at any rate, are an irreligious^ a most irreligious combination, and so he asks this most extraordinary, and, to us, indecent question % "Finally, do our readers forget that when Wilkes was initiated into the Masonic ' Hell-fire Club ' he pre- tended to give Communion to an ape V*
Kot having ventured to repeat the popular falsehood as r^^ards English Freemasonry being political, he imperatively declares it to be
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irreligious and pro^ae, and observe, by associating it most menda* ciously, with the orgies of some dissolute persons^ none of whom we believe were ever Freemasons at alL If they were, which we very much doubt, they did not profess any Masonic character, and were, if they were anything, a bacchanalian prototype (foolish and wicked enough in all conscience,) of that BEibemian and hilarious symposium pour- trayed by Lever in one of his novels, and termed the " monks of the screw."
But with such gatherings Freemasonry has not and never had the slightest connection, nor is there the most remote pretence to say so. No one with the slightest claim to the education and feelings of a gentleman could have ventured to concoct such an *' olla podrida " of historical ignorance, and exploded fiedsehood, and cruel slander, and I feel that the writer in truth is hardly worth notice.
Were it likelyto be attended with any good result,Imight be induced to ask this writer — in the words of our old teacher Oalcott, '* Had our institution contained nothing commendable or valuable in it, it is impossible it should have existed, and been atronized by the wise, the good and great, in all ages of the world. For we cannot suppose that men, distinguished by every accomplishment that can adorn human nature, would embrace or continue in principles which they found to be nugatory, erroneous, or contemptible. Therefore the ad- vice which Ckmaliel wisely gave to the persecutors of the apostles, might with great propriety be recommended to these railers against Freemasons. They may assure themselves, that if there was no more in our institution than their little minds suggest, it would have fallen to the ground ages past ; but the contrary being the case, they may safely conclude, it will continue to exist, notwithstanding any opposi- tion, for ages yet to come."
I might also well call his attention to the indignant words of the same able writer, in the same treatise, his able answer to the " Slan- derers of Masonry."
" If therefore these accusers have any remains of modesty, if the assertors of such calumny can ever blush, they are now put to the trial ; for whilst they deal thus freely with the principles and pro- ceedings of persons of the greatest honour and distinction, they are only discovering to the judicious part of mankind, the weakness of their heads and the wickedness of their hearts. How truly do they come imder the standard of that description which Justus Lipsius, an eminent writer, has given us of this abominable sect, ' Calumny,' says he, ' is a filthy and pernicious infection of the tongue ; generally aimed by the most wicked and abandoned part of mankind against the most worthy and deserving of esteem, and wounds them unex- pectedly. And to whom is it pleasinc;? To the most vile, the perfidious, the talkative. But what is its source ? From what origin does it proceed? From falsehood as its father, from envy as its mother, and from curiosity as its nurse."'
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But as he concludes with the following deliberate mendacious assef tion, I leave him to the contempt of all veracious minds and all honest men. '^ We by no means assert that all Masons are like those of Italy, Belgium, and Medmenham Abbey. But the principle of Masonry being inherently and essentially anti-Christian, its darker develop- ments foUow as a matter of course, when men are ripe for them."
Abroad the charge has been made, and still is made, as we often see and now specially note, continuously and unceasingly.
If, however, there be no more truth in it generally, than in the alle- gations of the ritualistic writer just quoted, and in some of the heated diatribes of Roman Catholic authorities, for from them the charge mainly arises, I should not attach much store by it. Archbishop Manning has accused the German Freemasons of being revolutionary and political, which they certainly are not, and therefore such incrimin- ations by Eoman Catholic ecclesiastical authorities of Freemasons every where just now, are to some extent admittedly and certainly exaggerated. It is possible that in Germany, as elsewhere, owing to an internecine war always going on in some countries abroad, most unwisely in my opinion, between religionists and Freemasons, (though we in England know nothing of such a state of things, since we treat all such attacks with silent contempt), there may have been some indiscreet utterances here and there.
Some enthusiastic brethren in Germany and elsewhere may have been somewhat loud in their protestations against Ultramontane attacks and Jesuit inculpations, but, as a rule, German Freemasonry especially, is not political, or mixed up with any socialistic or destructive theories in any degree.
But it is, I fear, inevitable, that in the discussions which will arise about Freemasonry, and in its promulgation of its universal principles, in its aspirations for light and knowledge and free discussion, and full toleration, and liberty of thought, and comprehensiveness of teaching, the Masonic writers in those foreign countries must come into collision with the Church of Rome, little approving of private judgment, and not much more anxious to encourage intellectual cul- ture or mental development.
If it be true that in Germany or elsewhere, there are on both sides heated partizans and unfair controversialists, a fstct which all ^' logo- machies " in the world have only too sadly made evident, if never- theless, it be admitted that some brethren holdextreme views, I cannot allow that the German Freemasons can in any way fairly be termed a political, or a revolutionary, or a socialistic organization. It is a cruel calumny on an honourable and cultivated, and loyal body of men. And we should not lose sight of one fstct amongst these deplorable and discreditable assaults on our usually peaceful and most orderly order, that the Church of Bome in this, as in some other matters, is a little behind the present state of things, and the actual facts of the case.
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The Boman curia and the Boman Catholic authorities generally, ate ' taking all these facts from " excerpta" of the old Jesuit slanders^ and the all but forgotten impeachments of Freemasonry in the last century, from the idle suspicions of ignorant and adverse critics, from shameless self-accusing perjurers, and from sensational '' Explanations" and " Eevelations."
Freemasonry proper has nothing to do with socialism or revolution, with atheists or "illumines." It cares little for an " universal philo- sophy," and still less for the mystical explanations of a diluted Pantheism. It has no concern with any of those humani- tarian schools of thought and practice, which in the last as the present age have established and developed themselves, still less does it take any cognizance of Communistic action, or Socialistic aspirations. Indeed, the true principles of Freemasonry are entirely opposed to such pernicious teaching in civil life, as well in psychological enquiries or in religious controversy.
Fremasonry, on the contrary, ever inculcates love of country, the maintenance of order, the rights and the duties of property, family affection, the sanctity of home, the importance of religion, loyalty to the supreme authority, obedience to the laws of the land, and goodwill to all men. But while I say this, I feel bound as an honest man, looking from my English Masonic point of view, to condemn some of those foolish and ill-timed manifestoes which some foreign grand lodges seem to like to issue, and which tend only, in my humble opinion, to alienate religious people still more, to antagonize the Komish Church unnec^sarily and immeasurably, and to engender doubt and disseminate suspicions in respect of the real object and true teaching of Freemasonry.
Nothing is so much to be regretted, I venture to repeat my opinion, as when we hear and see a grand lodge or body of Freemasons wasting its strength, weakening its position, and throwing away its means and its time, by ceaseless and violent attacks on the " Pope,*' and the " XJltramontanes," or the "negri," or the " Jesuits," or on religious bodies of any kind.
It is not, and never was intended to be, the true work of Free- masonry. It cannot be considered either its mission or its rightful occupation.
In France and in Belgium, English Masons are sometimes shocked by the open exclusion of the Bible from the Lodges, and by the pub- lic discussions of many unfitting matters, more or less political, and of such subjects above all, as " La morale sans Dieu." Anything more hurtful to Freemasonry, or more unmasonic, cannot well be conceived. Facts like these unfortunately tend to give colour to the complaints of Home.
Wherever such a state of things exists it always invariably demon- strates this, that the practical efforts and higher labours of Freemasonry are few and far between, and that the best manifestation of its own
\My6tei principles is sadly dwarfed and impeded by this din of contr versy, and this cruel overflow of unprofitable strife.
There is a time, no doubt, ^' to speak and a time to be silent,** there is a period when defence is needful and avowal of our honest teaching is not only permissible, but imperatively required.
But, making every allowance, therefore, for involuntary contro- versy or relentless antagonism, I still feel how much better it would be for many of our continental brethren, if they would but remember how Freemasonry is ever most truly evidenced by its works of charity and benevolence, better far than by quasi-sceptical orations, and par- tizan declamations, and the heated strife of words and of opinion.
I am quite aware that the position of some of our foreign brethren is both
For the Church of Bome, in her relentless spirit, r^;ards alike with intolerant suspicion and condemnation, and places under one irra- tional interdict, Freemasonry everywhere just now, and I also feel that often it is almost too much for human nature not to resist and not to retaliate.
But I yet think that the more dignified position of Freemasonry undoubtedly is to pass by all such calumniators in silence, to live down such calumnies calmly and carefully, and to devote itself un- complainingly to its high and holy duties, the practical carrying out of true benevolence, kmdly sympathy, and open-hearted charity, alike for those of the craft who need our aid, as for mankind itself at large.
Here is our best answer alike to ecclesiastical censures and un- ceasing opposition, to the accusation of malevolence, and the bitterness of un^ndly treatment.
Freemasonry and Freemasons cannot be wrong or do wrong here, and I would therefore urge on all my younger brethren especially in foreign coimtries, who may chance to read thja defence (^ our common order, to separate themselves at once frOm any political agitation or religious controversy, and to divest themselves of any semblance even of participation in questions which are in truth extern to Free- masonry.
Whatever the acts or accusations of their antagonists may be, what- ever edicts or anathemas they may have to meet, they will receive the sympathy and support of all true Freemasons, the more so because in all honesty of purpose, and fidelity to Masonic principles, they seek to develope in actual labours of love and exertions of philanthropic and fraternal devotion, without excitement and without complaint, the great distinguishing principles of universal Freemasonry.