Freemasonry Versus Christianity.

FREEMASONRY versus CHRISTIANITY .

( Continued from page 52 ) . W / HEN we inserted the first of Mr . William Foster ' s

T T papers under this heading , from the " Baptist , " we expressed the opinion that he would have to adopt a very different tone of argument in his subsequent articles , if he even hoped to succeed in his misson . A perusal of his later writings has only served to confirm

the opinion then expressed . We consider Mr . Foster has not only failed in his self imposed task but , if anything , has made out a fair case for the Craft he sought to crush . We append copious extracts from Mr . Foster ' s work , in the " Baptist , " so that our readers

may judge of its merit for themselves . There is one point we should especially like to refer to : Mr . Foster gives many quotations wholly unknown in the ritual of the Craft , and entirely opposed to the views of its members . Before attempting to criticise our Order he

should have satisfied himself that his material was reliable . It is fair to say that much of what hs accepts as gospel truth is little more than a burlesque of Freemasonry , the extent of which may be guaged from what he says about the means occasionally adopted to scare candidates ; they are quite foreign to our Craft .

III . —THE POSITION OF WOMEN UNDER FREEMASONRY CONTRASTED WITH THE POSITION OF WOMEN UNDER CHRISTIANITY . Freemasonry acknowledges that " the Almighty as His last and best gift to man , created woman" and yet it is a

, well-known fact that Freemasonry does not admit the female sex within its borders ; and we agree that the nature and the ceremonies of Freemasonry dp not allow of their admission with any sense of decency and decorum . Let us contrast this with Christianity , which finds a place , and that

a large one , for women—women ' s work , women ' s intellect , and women ' s heart . Now , since Freemasonry claims to be a moral force for good , it is surely a serious detraction therefrom that no place is found within it for women ; but that at one stroke

MORE THAN HALF THE HUMAN FAMILY IS CUT OFF FROM ITS FELLOWSHIP . There is another fact which we refer to here as being appropriate to the subject , and that is that the youth of the nation ( prior to their coming of age ) cannot be

admitted within its ranks . Here again is a serious fact in regard to the influence for good ( as it professes ) that can come within its sphere of action . And if we go still further and deduct from its possible membership those who are too

poor to pay the initiation fees , and those who conscientiously object to become members , we shall see that Freemasonry must always work within a prescribed circle , whereas Christianity is open to all .

Neither can we overlook the fact that untruths have sometimes been told to a wife respecting the nature and ceremonies of Freemasonry . Women are naturally inquisitive , and a young wife cannot understand why her husband should need to be out late at night , or why he should prefer

the "festal board" from home rather than at home ; and when he cannot satisfy his wife ' s curiosity on this and other points , he often gets over it by the subterfuge of joking or lying . Again , many women are not only inquisitive but nervous , and who shall say the harm that has been done to

many a good woman upon this score ? Finally , are there not women of good birth and education who , knowing something of the nature of the indulgences in the way " of

eating and drinking at the Masonic banquets , are led to taking little private indulgences in their own homes , and thus evu habits are contracted , and grow until the peace of the home is broken up ?

We have no wish to sermonise , but in order to proye the point of

THE HIGH POSITION GIVEN TO WOMEN IN THE GOSPELS , we simply mention that in every case where Jesus Christ is referred to in connection with women some blessing is

imparted , material or spiritual ; some confidence is bestowed , or some word of encouragement spoken . See Matt . viii . 14 and 15 ; Mark v . 22-43 ; vii . 24-30 ; Luke xiii . 10-17 ; John iv . 7 , 26 ; xi . 20 , 45 , & c , & c .

Freemasonry Versus Christianity.

IV . —THg INITIATORY RITES OF FREEMASONRY ARE DEROGATORY , WHEREAS THE INITIATORY RITES OF CHRIST . IANITY ARE ELEVATING . Let us speak first of the initiatory rites of Freemasonry , and we say tnat

THEY ARE OPPOSED TO THE MANHOOD OF MAN . In the first degree of an entered apprentice the candidate applying for initiation has to sign a declaration that he wishes to do so ; and on its being presented to the Lodge and the candidate approved , which is done by ballot , he is then prepared for the ceremony by the Tyler or Outer Guard .

The nature of the ceremony is sufficiently indicated by what is said to the candidate after the ceremony . Further , as though the ceremony itself were not sufficiently degrading , we hear that some objectionable customs are from time to time indulged in , as performing an

act upon the candidate with the twenty-four inch guage '' to his great surprise , if not alarm " ; dropping a large cavalry sword at the moment when the candidate avows his trust in God ; also during the perambulations , when the candidate is

passing the fire-place , to rattle the fire-irons , or ostentatiously thrust the poker into the fire ; or for the Junior Warden to give a loud-sounding knock upon his pedestal , " startling to a strong man , alarming to a weak one . " ***********

IN THE THIRD DEGREE OF FREEMASONRY the preparation of the candidate is very similar to the previous one , but the ceremony itself is totally different . The nature of the ceremony is indicated in the opening prayer .

Notwithstanding that meanings are placed upon the above ceremonials ( we refer to the three degrees ) which , no doubt , in the eyes of a Freemason , would appear to make them justifiable , we cannot help feeling that they are puerile and derogatory to man as man .

We are also firmly persuaded that these ceremonials are particularl y opposed to Christianity in its purest principles and essentials . A true Christian is a bond-servant of Jesus Christ ( Eph . vi . 6 ); why then should he consent tparope being placed around his neck in signification of his " bondage

to another . " If his steps have been arrested and that Light has shone upon his path which arrested Paul when on his way to Damascus , what need is there now to turn to the beggarly elements of law and observances ( Gal . iv . 9 ) as symbolised by the winding staircase of Solomon ' s Temple ?

And if as a Christian he has been buried with Christ in baptism wherein also he has risen with him ( Col . ii . 12 ) , having become a new man in Christ Jesus , of what need pr interest can a Christian have in that death , the resurrection of which is only to the light and life of Freemasonry ?

ON THE OTHER HAND the initiatory rites of Christianity are simple and beautiful , and although Christians differ considerably in their method of carrying them out in the present day , there are but few who will not admit that baptism was an act in the early

Church , by which the candidate was plunged or dipped into the jwater as a symbol of death , and that the emergence therefrom was a symbol of the resurrection unto newness of life ( Col . ii . 12 ) . The "breaking of bread , " or as it is variously called ( by

Protestants ) "The Communion , " and " The Lord's Supper , " was a simple ordinance to be kept in remembrance of Him who loved them and gave Himself for them ( 1 Cor . xi . 23-26 ) . Here everything is elevating and based upon historical

fact ; whereas Freemasonry is a binding of the conscience to the will of man , and is compelled to ride upon the lame horse of "tradition . " But we will deal with this more particularly in the next chapter .

V . —THE MORAL TEACHING OF FREEMASONRY CONTRASTED WITH THE MORAL TEACHING OF CHRISTIANITY . Christianity claims to be based upon the truth and upon historical facts ( 2 Peter 1 , 15-18 ; 1 John 1 , 1-3 ); and it nas always been the desire of the exponents of Christianity , or

at least of the exponents of Protestant Christianity , to show that it is clearly and definitely based upon the truth ; as the Apostle Paul said , " I speak the truth in Christ , I lie not , my

conscience also bearing me witness" ( Rom . 9 , 1 ) , but as Freemasonry cannot be made to agree with the Scriptures , the exponents thereof have to be content with basing their teachings in a large measure

UPON TRADITION , as the following quotation referring to the second Tracing Board will show : — "The objections to the second Tracing Board may be stated thus : The explanation of the second Tracing Board ,