The Principles Of Freemasonry.

philanthropy to the love of caste , a spirit irreclaimably servile , because exulting in its own servitude , a temper consistent indeed with great actions , and often contributing to them , but destructive of free and cordial sympathy with man as man . '"

Let me now offer a few brief remarks on this supposed parallel , which mi g ht indeed be extended to great length , but my object will perhaps be best served by restricting myself within narrow limits . First , and this I hold to be a most important consideration : our order claims to be of Divine ori g in , to derive

its existence from the most remote periods of antiquity , to have its sanction in the records of the Sacred Volume ' to offer motives and influences of no other land than such

as are to be deduced from that authority , the highest and purest that can be named . It has existed to the present time , and has of late years shone with brighter lustre in proportion as it has been more extensively promulgated ; indeed we are not without hope that it will yet prove a beacon pointing out " whatsoever things are honest ,

whatsoever things are just , whatsoever things are pure , whatsoever things are- lovely , whatsoever things are of good report , " that we may " think on these things . " Compare with this the Institution of Loyola , which has existed but little more than 300 years , yet has now almost ceasedto be , since it has been banished from nearly

every civilised country . Again examine its tendencies : by these it and its founder must be judged . Loyala had but one obiect , namely , ivhile extending the influence aud authority of the order , to make all other powers bend beneath its tyrannical sway , and become in a state of subjection to it . We , in like manner , desire to see our

principles disseminated far and wide , not however that we may reduce all others to a blind deference , and cause them to yield their energies , will , and understanding , to an unlimited and overpowering jurisdiction , which

recognizes no other head than its own , but that b y diffusing a mild moral influence , we may assist and encourage others who are labouring in their own waj r to work out the great objects of life , by promoting the glory of God , " peace on earth , good will towards men . " Our institution is founded on the immutable laws of our Creator ,

with the view of inducing his creatures to submit to them in calm and confiding resignation to his will . It seeks to advance no human interests , to uphold no earthly powers , to carry out no great designs hy sinister and unscrupulous means . The society of Jesus , on the contrary , ivas

intended to maintain a temporal authority , one of the most enthralling ancl domineerin g kind , wliich aimed at trammelling and enslaving the consciences of men , and reducing them to mere passive machines , in fact , to form an effective support to the Eoman See , by which the

" general of the Jesuits was authorized to issue such regulations as he judged fit , and to alter the existing ones , according to time , place , and circumstances . " It is the boast of Freemasonry , that it enrols under its banners men of every sect and form of reli gious creed , provided only that they admit a belief in the existence of a supreme Euler of all . It thus imposes no unnecessary

or hard restrictions , but throws the door open wide , that all may partake of the benefits which it is capable of conferring . It interferes not with liberty of conscience , but allows , nay urges its members , to serve God with sincerity of heart , in the form and manner most in accordance with its dictates . Thc followers of Loyola ,

on the contrary , were bound to exclusive religious views , of such a nature as to lead those who held them to reject and even to extirpate all who refused to entertain them . They " made proselytes , but this was in conformity to the spirit and received practice of their church ; they

preached perfect obedience to the decisions of that church and of its head the Pope ; but in doing this they followed Eoman Catholic doctrines . Boisuet , who was no Jesuit , defines ' a heretic to be one who has his own opinion , and follows his own sentiment and judgment in

matters of religion ; while a Catholic , on the contrary , adopts without hesitation the opinion ofthe church' ; and the Jesuits acted and taught in conformity with this princip le . " How different is this from the practice of our body , which , ivhile it rejoices in the admission of new members , forbids all undue endeavours at presbytism

conscious that it can , or at least ought , to stand or fall by its own merits . Both they and we are under obligations to secrecy ; yet how opposite are the objects of it in the two cases ! With them , secrecy has been necessary to the successful accomplishment of purposes often

unlawful in themselves , were intended to screen the ivhole body and its individual members from the just consequences of crime and treachery , to prevent the detection of its agents and accessories , to conceal its real objects , aud to extend its power . We unhesitatingly assert that Masons have no secrets of such a kind , that

whatever is held in reserve from the uninitiated is of a most harmless character , comprising certain traditionary histories which have been handed down from time immemorial , with a knowledge of our solemn rituals and means of recognition , and nothing more . The members of the order of the Jesuits sought to

insinuate themselves by stealth into families , to separate their interests , their hearts and affections , to array them in hostility one against another , to instil the horrible creed that the end justifies the menas , to seek private , public and political influence , and all this under the

pretended sanction of religion . These objects are not only not in accordance ivith the teachings of our ancient Craft , but are in direct violation of our constitution and laws . Were it otherwise , it- is inconceivable that we should be allowed existence as a secret society in the

present age of freedom , since our only claim to tin ' s privelige lies in our avoidance of all tendencies which may be hurtful to individuals , to social institutions , to goocl government , which may sow the seeds of moral corruption , which may cripp le and stunt the mind in the

exercise of its mental , moral and religious faculties ; nay , in the very reverse of such incentives to evil lies our claim to perfect toleration , to the respectful consideration of our rulers , and of mankind in general . Charity , not