The Builders Part 12

Returning to the Grand Lodge of England, we have now to make record of ridicule and opposition from without, and, alas, of disloyalty and discord within the order itself. With the publication of the _Book of Const.i.tutions_, by Anderson, in 1723, the platform and principles of Masonry became matters of common knowledge, and its enemies were alert and vigilant. None are so blind as those who will not see, and not a few, unacquainted with the spirit of Masonry, or unable to grasp its principle of liberality and tolerance, affected to detect in its secrecy some dark political design; and this despite the n.o.ble charge in the _Book of Const.i.tutions_ enjoining politics from entering the lodge--a charge hardly less memorable than the article defining its att.i.tude toward differing religious creeds, and which it behooves Masons to keep always in mind as both true and wise, especially in our day when effort is being made to inject the religious issue into politics:

/#[4,66]

In order to preserve peace and harmony no private piques or quarrels must be brought within the door of the Lodge, far less any quarrel about Religions or Nations or State-Policy, we being only, as Masons, of the Catholic Religion above mentioned (the religion in which all men agree); we are also of all Nations, Tongues, Kindreds and Languages, and are resolved against all Politics as what never yet conduced to the welfare of the Lodge, nor ever will. This charge has always been actively enjoined and observed; but especially ever since the Reformation in Britain or the dissent and secession of these Nations from the communion of Rome.

No sooner had these n.o.ble words been printed,[139] than there came to light a secret society calling itself the "truly Ancient n.o.ble Order of the Gormogons," alleged to have been inst.i.tuted by Chin-Quaw Ky-Po, the first Emperor of China, many thousand years before Adam. Notice of a meeting of the order appeared in the _Daily Post_, September 3, 1723, in which it was stated, among other high-sounding declarations, that "no Mason will be received as a Member till he has renounced his n.o.ble order and been properly degraded." Obviously, from this notice and others of like kind--all hinting at the secrets of the Lodges--the order was aping Masonry by way of parody with intent to destroy it, if possible, by ridicule. For all that, if we may believe the _Sat.u.r.day Post_ of October following, "many eminent Freemasons" had by that time "degraded themselves" and gone over to the Gormogons. Not "many" perhaps, but, alas, one eminent Mason at least, none other than a Past Grand Master, the Duke of Wharton, who, piqued at an act of the Grand Lodge, had turned against it. Erratic of mind, unstable of morals, having an inordinate l.u.s.t for praise, and pilloried as a "fool" by Pope in his _Moral Essays_, he betrayed his fraternity--as, later, he turned traitor to his faith, his flag, and his native land!

Simultaneously with the announcement that many eminent Masons had "degraded themselves"--words most fitly chosen--and gone over to the Gormogons, there appeared a book called the _Grand Mystery of Freemasons Discovered_, and the cat was out of the bag. Everything was plain to the Masons, and if it had not been clear, the way in which the writer emphasized his hatred of the Jesuits would have told it all. It was a Jesuit[140] plot hatched in Rome to expose the secrets of Masonry, and making use of the dissolute and degenerate Mason for that purpose--tactics often enough used in the name of Jesus!

Curiously enough, this was further made evident by the fact that the order ceased to exist in 1738, the year in which Clement XII published his Bull against the Masons. Thereupon the "ancient order of Gormogons" swallowed itself, and so disappeared--not, however, without one last, futile effort to achieve its ends.[141] Naturally this episode stirred the Masons deeply. It was denounced in burning words on the floor of the Grand Lodge, which took new caution to guard its rites from treachery and vandalism, in which respects it had not exercised due care, admitting men to the order who were unworthy of the honor.

There were those who thought that the power of Masonry lay in its secrecy; some think so still, not knowing that its _real_ power lies in the sanct.i.ty of its truth, the simplicity of its faith, the sweetness of its spirit, and its service to mankind, and that if all its rites were made public today it would still hold the hearts of men.[142] Nevertheless, of alleged exposures there were many between 1724 and 1730, both anonymous and signed, and they made much ado, especially among men who were not Masons. It will be enough to name the most famous, as well as the most elaborate, of them all, _Masonry Dissected_, by Samuel Prichard, which ran through three editions in one month, October, 1730, and called out a n.o.ble _Defence of Masonry_, written, it is thought, by Anderson, but the present writer believes by Desaguliers. Others came later, such as _Jachin and Boaz_, the _Three Distinct Knocks_, and so forth. They had their day and ceased to be, having now only an antiquarian interest to those who would know the manners and customs of a far-off time. Instead of injuring the order, they really helped it, as such things usually do, by showing that there must be something to expose since so many were trying to do it. But Masonry went marching on, leaving them behind in the rubbish of things forgotten, as it does all its back-stair spies and heel-snapping critics.

More serious by far was the series of schisms within the order which began in 1725, and ran on even into the next century. For the student they make the period very complex, calculated to bewilder the beginner; for when we read of four Grand Lodges in England, and for some years all of them running at once, and each one claiming to be the Grand Lodge of England, the confusion seems not a little confounded. Also, one Grand Lodge of a very limited territory, and few adherents, adopted the t.i.tle of Grand Lodge of _all_ England, while another which commenced in the middle of the century a.s.sumed the t.i.tle of "The Ancients," and dubbed the older and parent Grand Lodge "The Moderns." Besides, there are traces of an unrecorded Grand body calling itself "The Supreme Grand Lodge,"[143] as if each were trying to make up in name what was lacking in numbers. Strict search and due inquiry into the causes of these divisions would seem to show the following results:

First, there was a fear, not unjustified by facts, that the ancient democracy of the order had been infringed upon by certain acts of the Grand Lodge of 1717--as, for example, giving to the Grand Master power to appoint the Wardens.[144] Second, there was a tendency, due to the influence of some clergymen active in the order, to give a distinctively Christian tinge to Masonry, first in their interpretations of its symbols, and later to the ritual itself. This fact has not been enough emphasized by our historians, for it explains much. Third, there was the further fact that Masonry in Scotland differed from Masonry in England, in details at least, and the two did not all at once harmonize, each being rather tenacious of its usage and tradition. Fourth, in one instance, if no more, pride of locality and historic memories led to independent organization. Fifth, there was the ever-present element of personal ambition with which all human societies, of whatever kind, must reckon at all times and places this side of heaven. Altogether, the situation was amply conducive to division, if not to explosion, and the wonder is that the schisms were so few.

III

Time out of mind the ancient city of York had been a seat of the Masonic Craft, tradition tracing it back to the days of Athelstan, in 926 A.D. Be that as it may, the Lodge minutes of York are the oldest in the country, and the relics of the Craft now preserved in that city ent.i.tle it to be called the Mecca of Masonry. Whether the old society was a Private or a Grand Lodge is not plain; but in 1725 it a.s.sumed the t.i.tle of the "Grand Lodge of All England,"--feeling, it would seem, that its inherent right by virtue of antiquity had in some way been usurped by the Grand Lodge of London. After ten or fifteen years the minutes cease, but the records of other grand bodies speak of it as still working. In 1761 six of its surviving members revived the Grand Lodge, which continued with varying success until its final extinction in 1791, having only a few subordinate Lodges, chiefly in Yorkshire. Never antagonistic, it chose to remain independent, and its history is a n.o.ble tradition. York Masonry was acknowledged by all parties to be both ancient and orthodox, and even to this day, in England and over the seas, a certain mellow, magic charm clings to the city which was for so long a meeting place of Masons.[145]

Far more formidable was the schism of 1753, which had its origin, as is now thought, in a group of Irish Masons in London who were not recognized by the premier Grand Lodge.[146] Whereupon they denounced the Grand Lodge, averring that it had adopted "new plans" and departed from the old landmarks, reverted, as they alleged, to the old forms, and set themselves up as _Ancient_ Masons--bestowing upon their rivals the odious name of _Moderns_. Later the two were further distinguished from each other by the names of their respective Grand Masters, one called Prince of Wales' Masons, the other the Atholl Masons.[147] The great figure in the Atholl Grand body was Lawrence Dermott, to whose keen pen and indefatigable industry as its secretary for more than thirty years was due, in large measure, its success. In 1756 he published its first book of laws, ent.i.tled _Ahiman Rezon, Or Help to a Brother_, much of which was taken from the _Irish Const.i.tutions_ of 1751, by Pratt, and the rest from the _Book of Const.i.tutions_, by Anderson--whom he did not fail to criticize with stinging satire, of which he was a master. Among other things, the office of Deacon seems to have had its origin with this body. Atholl Masons were presided over by the Masters of affiliated Lodges until 1756, when Lord Blessington, their first t.i.tled Grand Master, was induced to accept the honor--their warrants having been left blank betimes, awaiting the coming of a n.o.bleman to that office. Later the fourth Duke of Atholl was Grand Master at the same time of Scotland and of the Atholl Grand Lodge, the Grand Lodges of Scotland and Ireland being represented at his installation in London.

Still another schism, not serious but significant, came in 1778, led by William Preston,[148] who afterwards became a shining light in the order. On St. John's Day, December 27, 1777, the Antiquity Lodge of London, of which Preston was Master--one of the four original Lodges forming the Grand Lodge--attended church in a body, to hear a sermon by its Chaplain. They robed in the vestry, and then marched into the church, but after the service they walked back to the Hall wearing their Masonic clothing. Difference of opinion arose as to the regularity of the act, Preston holding it to be valid, if for no other reason, by virtue of the inherent right of Antiquity Lodge itself.

Three members objected to his ruling and appealed to the Grand Lodge, he foolishly striking their names off the Lodge roll for so doing.

Eventually the Grand Lodge took the matter up, decided against Preston, and ordered the reinstatement of the three protesting members. At its next meeting the Antiquity Lodge voted not to comply with the order of the Grand Lodge, and, instead, to withdraw from that body and form an alliance with the "Old Grand Lodge of All England at York City," as they called it. They were received by the York Grand Lodge, and soon thereafter obtained a const.i.tution for a "Grand Lodge of England South of the Trent." Although much vitality was shown at the outset, this body only const.i.tuted two subordinate Lodges, and ceased to exist. Having failed, in 1789 Preston and his friends recanted their folly, apologized to the Grand Lodge, reunited with the men whom they had expelled, and were received back into the fold; and so the matter ended.

These divisions, while they were in some ways unhappy, really made for the good of the order in the sequel--the activity of contending Grand Lodges, often keen, and at times bitter, promoting the spread of its principles to which all were alike loyal, and to the enrichment of its Ritual[149] to which each contributed. Dermott, an able executive and audacious antagonist, had left no stone unturned to advance the interests of Atholl Masonry, inducing its Grand Lodge to grant warrants to army Lodges, which bore fruit in making Masons in every part of the world where the English army went.[150] Howbeit, when that resourceful secretary and uncompromising fighter had gone to his long rest, a better mood began to make itself felt, and a desire to heal the feud and unite all the Grand Lodges--the way having been cleared, meanwhile, by the demise of the old York Grand Lodge and the "Grand Lodge South of the Trent." Overtures to that end were made in 1802 without avail, but by 1809 committees were meeting and reporting on the "propriety and practicability of union." Fraternal letters were exchanged, and at last a joint committee met, canva.s.sed all differences, and found a way to heal the schism.[151]

Union came at length, in a great Lodge of Reconciliation held in Freemason's Hall, London, on St. John's Day, December 27, 1813. It was a memorable and inspiring scene as the two Grand Lodges, so long estranged, filed into the Hall--delegates of 641 Modern and 359 Ancient or Atholl Lodges--so mixed as to be indistinguishable the one from the other. Both Grand Masters had seats of honor in the East. The hour was fraternal, each side willing to sacrifice prejudice in behalf of principles held by all in common, and all equally anxious to preserve the ancient landmarks of the Craft--a most significant fact being that the Atholl Masons had insisted that Masonry erase such distinctively Christian color as had crept into it, and return to its first platform.[152] Once united, free of feud, cleansed of rancor, and holding high its unsectarian, non-partisan flag, Masonry moved forward to her great ministry. If we would learn the lesson of those long dead schisms, we must be vigilant, correcting our judgments, improving our regulations, and cultivating that spirit of Love which is the fountain whence issue all our voluntary efforts for what is right and true: union in essential matters, liberty in everything unimportant and doubtful; Love always--one bond, one universal law, one fellowship in spirit and in truth!

IV

Remains now to give a glimpse--and, alas, only a glimpse--of the growth and influence of Masonry in America; and a great story it is, needing many volumes to tell it aright. As we have seen, it came early to the sh.o.r.es of the New World, long before the name of our great republic had been uttered, and with its gospel of Liberty, Equality, and Fraternity it helped to shape the inst.i.tutions of this Continent.

Down the Atlantic Coast, along the Great Lakes, into the wilderness of the Middle West and the forests of the far South--westward it marched as "the star of empire" led, setting up its altar on remote frontiers, a symbol of civilization, of loyalty to law and order, of friendship with school-house and church. If history recorded the unseen influences which go to the making of a nation, those forces for good which never stop, never tarry, never tire, and of which our social order is the outward and visible sign, then might the real story of Masonry in America be told.

Instead of a dry chronicle,[153] let us make effort to capture and portray the spirit of Masonry in American history, if so that all may see how this great order actually presided over the birth of the republic, with whose growth it has had so much to do. For example, no one need be told what patriotic memories cl.u.s.ter about the old Green Dragon Tavern, in Boston, which Webster, speaking at Andover in 1823, called "_the headquarters of the Revolution_." Even so, but it was also a _Masonic Hall_, in the "Long Room" of which the Grand Lodge of Ma.s.sachusetts--an off-shoot of St. Andrew's Lodge--was organized on St. John's Day, 1767, with Joseph Warren, who afterwards fell at Bunker Hill, as Grand Master. There Samuel Adams, Paul Revere, Warren, Hanc.o.c.k, Otis and others met and pa.s.sed resolutions, and then laid schemes to make them come true. There the Boston Tea Party was planned, and executed by Masons disguised as Mohawk Indians--not by the Lodge as such, but by a club formed within the Lodge, calling itself the _Caucus Pro Bono Publico_, of which Warren was the leading spirit, and in which, says Elliott, "the plans of the Sons of Liberty were matured." As Henry Purkett used to say, he was present at the famous Tea Party as a spectator, and in disobedience to the order of the Master of the Lodge, who was _actively_ present.[154]

As in Ma.s.sachusetts, so throughout the Colonies--the Masons were everywhere active in behalf of a nation "conceived in liberty and dedicated to the proposition that all men are created equal." Of the men who signed the Declaration of Independence, the following are known to have been members of the order: William Hooper, Benjamin Franklin, Matthew Thornton, William Whipple, John Hanc.o.c.k, Philip Livingston, Thomas Nelson; and no doubt others, if we had the Masonic records destroyed during the war. Indeed, it has been said that, with four men out of the room, the a.s.sembly could have been opened in form as a Masonic Lodge, on the Third Degree. Not only Washington,[155] but nearly all of his generals, were Masons; such at least as Greene, Lee, Marion, Sullivan, Rufus and Israel Putnam, Edwards, Jackson, Gist, Baron Steuben, Baron De Kalb, and the Marquis de Lafayette who was made a Mason in one of the many military Lodges held in the Continental Army.[156] If the history of those old camp-lodges could be written, what a story it would tell. Not only did they initiate such men as Alexander Hamilton and John Marshall, the immortal Chief Justice, but they made the spirit of Masonry felt in "times that try men's souls"[157]--a spirit pa.s.sing through picket-lines, eluding sentinels, and softening the horrors of war.

Laying aside their swords, these Masons helped to lay wide and deep the foundations of that liberty under the law which has made this nation, of a truth, "the last great hope of man." Nor was it an accident, but a scene in accord with the fitness of things, that George Washington was sworn into office as the first President of the Republic by the Grand Master of New York, taking his oath on a Masonic Bible. It was a parable of the whole period. If the Magna Charta demanded rights which government can grant, Masonry from the first a.s.serted those inalienable rights which man derives from G.o.d the Father of men. Never did this truth find sweeter voice than in the tones of the old Scotch fiddle on which Robert Burns, a Master Mason, sang, in lyric glee, of the sacredness of the soul, and the native dignity of humanity as the only basis of society and the state. That music went marching on, striding over continents and seas, until it found embodiment in the Const.i.tution and laws of this nation, where today more than a million Masons are citizens.

How strange, then, that Masonry should have been made the victim of the most bitter and baseless persecution, for it was nothing else, in the annals of the Republic. Yet so it came to pa.s.s between 1826 and 1845, in connection with the Morgan[158] affair, of which so much has been written, and so little truth told. Alas, it was an evil hour when, as Galsworthy would say, "men just feel something big and religious, and go blind to justice, fact, and reason." Although Lodges everywhere repudiated and denounced the crime, if crime it was, and the Governor of New York, himself a Mason, made every effort to detect and punish those involved, the fanaticism would not be stayed: the mob-mood ruled. An Anti-Masonic political party[159] was formed, fed on frenzy, and the land was stirred from end to end. Even such a man as John Quincy Adams, of great credulity and strong prejudice, was drawn into the fray, and in a series of letters flayed Masonry as an enemy of society and a free state--forgetting that Washington, Franklin, Marshall, and Warren were members of the order!

Meanwhile--and, verily, it was a mean while--Weed, Seward, Thaddeus Stevens, and others of their ilk, rode into power on the strength of it, as they had planned to do, defeating Henry Clay for President, because he was a Mason--and, incidentally, electing Andrew Jackson, another Mason! Let it be said that, if the Masons found it hard to keep within the Compa.s.s, they at least acted on the Square. Finally the fury spent itself, leaving the order purged of feeble men who were Masons only in form, and a revival of Masonry followed, slowly at first, and then with great rapidity.

No sooner had Masonry recovered from this ordeal than the dark clouds of Civil War covered the land like a pall--the saddest of all wars, dividing a nation one in arts and arms and historic memories, and leaving an entail of blood and fire and tears. Let it be forever remembered that, while churches were severed and states were seceding, _the Masonic order remained unbroken_ in that wild and fateful hour.

An effort was made to involve Masonry in the strife, but the wise counsel of its leaders, North and South, prevented the mixing of Masonry with politics; and while it could not avert the tragedy, it did much to mitigate the woe of it--building rainbow bridges of mercy and goodwill from army to army. Though pa.s.sion may have strained, it could not break the tie of Masonic love, which found a ministry on red fields, among the sick, the wounded, and those in prison; and many a man in gray planted a Sprig of Acacia on the grave of a man who wore the blue. Some day the writer hopes to tell that story, or a part of it, and then men will understand what Masonry is, what it means, and what it can do to heal the hurts of humanity.[160]

Even so it has been, all through our national history, and today Masonry is worth more for the sanct.i.ty and safety of this republic than both its army and its navy. At every turn of events, when the rights of man have been threatened by enemies obvious or insidious, it has stood guard--its altar lights like signal fires along the heights of liberty, keeping watch. Not only in our own land, but everywhere over the broad earth, when men have thrown off the yoke of tyranny, whether political or spiritual, and demanded the rights that belong to manhood, they have found a friend in the Masonic order--as did Mazzini and Garibaldi in Italy. Nor must we be less alert and vigilant today when, free of danger of foes from without, our republic is imperiled by the negligence of indifference, the seduction of luxury, the machinations of politicians, and the shadow of a pa.s.sion-clouded, impatient discontent, whose end is madness and folly; lest the most hallowed of all liberties be lost.

/P Love thou thy land, with love far-brought From out the storied past, and used Within the present, but transfused Through future time by power of thought.

P/

V

Truly, the very existence of such a great historic fellowship in the quest and service of the Ideal is a fact eloquent beyond all words, and to be counted among the precious a.s.sets of humanity. Forming one vast society of free men, held together by voluntary obligations, it covers the whole globe from Egypt to India, from Italy to England, from America to Australia, and the isles of the sea; from London to Sidney, from Chicago to Calcutta. In all civilized lands, and among folk of every creed worthy of the name, Masonry is found--and everywhere it upholds all the redeeming ideals of humanity, making all good things better by its presence, like a stream underflowing a meadow.[161] Also, wherever Masonry flourishes and is allowed to build freely after its divine design, liberty, justice, education, and true religion flourish; and where it is hindered, they suffer. Indeed, he who would reckon the spiritual possessions of the race, and estimate the forces that make for social beauty, national greatness, and human welfare, must take account of the genius of Masonry and its ministry to the higher life of the race.

Small wonder that such an order has won to its fellowship men of the first order of intellect, men of thought and action in many lands, and every walk and work of life: soldiers like Wellington, Blucher, and Garibaldi; philosophers like Krause, Fichte, and John Locke; patriots like Washington and Mazzini; writers like Walter Scott, Voltaire, Steele, Lessing, Tolstoi; poets like Goethe, Burns, Byron, Kipling, Pike; musicians like Haydn and Mozart--whose opera, _The Magic Flute_, has a Masonic motif; masters of drama like Forrest and Edwin Booth; editors such as Bowles, Prentice, Childs, Grady; ministers of many communions, from Bishop Potter to Robert Collyer; statesmen, philanthropists, educators, jurists, men of science--Masons many,[162]

whose names shine like stars in the great world's crown of intellectual and spiritual glory. What other order has ever brought together men of such diverse type, temper, training, interest, and achievement, uniting them at an altar of prayer in the worship of G.o.d and the service of man?

For the rest, if by some art one could trace those invisible influences which move to and fro like shuttles in a loom, weaving the network of laws, reverences, sanct.i.ties which make the warp and woof of society--giving to statutes their dignity and power, to the gospel its opportunity, to the home its canopy of peace and beauty, to the young an enshrinement of inspiration, and to the old a mantle of protection; if one had such art, then he might tell the true story of Masonry. Older than any living religion, the most widespread of all orders of men, it toils for liberty, friendship, and righteousness; binding men with solemn vows to the right, uniting them upon the only basis upon which they can meet without reproach--like those fibers running through the glaciers, along which sunbeams journey, melting the frozen ma.s.s and sending it to the valleys below in streams of blessing. Other fibers are there, but none is more far-ramifying, none more tender, none more responsive to the Light than the mystical tie of Masonic love.

Truth will triumph. Justice will yet reign from sun to sun, victorious over cruelty and evil. Finally Love will rule the race, casting out fear, hatred, and all unkindness, and pity will heal the old hurt and heart-ache of humanity. There is nothing in history, dark as much of it is, against the ultimate fulfilment of the prophetic vision of Robert Burns--the Poet Laureate of Masonry:

/P Then let us pray, that come it may-- As come it will, for a' that-- . . . . . . . .

That man to man, the world o'er Shall brothers be, for a' that.

P/

FOOTNOTES:

[133] Operative Masonry, it should be remembered, was not entirely dead, nor did it all at once disappear. Indeed, it still exists in some form, and an interesting account of its forms, degrees, symbols, usages, and traditions may be found in an article on "Operative Masonry," by C.E. Stretton (_Transactions Leicester Lodge of Research_, 1909-10, 1911-12). The second of these volumes also contains an essay on "Operative Free-masons," by Thomas Carr, with a list of lodges, and a study of their history, customs, and emblems--especially the Swastika. Speculative Masons are now said to be joining these Operative Lodges, seeking more light on what are called the Lost Symbols of Masonry.

[134] The Grand Lodges of Ireland and Scotland, it may be added, were self-const.i.tuted, without a.s.sistance or intervention from England in any form.

[135] A deputation of the Hamburg Lodge initiated Frederick--afterwards Frederick the Great of Prussia--into the order of Masons at Brunswick, August 14, 1738 (_Frederick and his Times_, by Campbell, _History of Frederick_, by Carlyle, Findel's _History of Masonry_). Other n.o.blemen followed his example, and their zeal for the order gave a new date to the history of Masonry in Germany. When Frederick ascended the throne, in 1740, the Craft was honored, and it flourished in his kingdom. As to the interest of Frederick in the order in his later years, the facts are not clear, but that he remained its friend seems certain (Mackey, _Encyclopedia_). However, the Craft underwent many vicissitudes in Germany, a detailed account of which Findel recites (_History of Masonry_). Few realize through what frightful persecutions Masonry has pa.s.sed in many lands, owing in part to its secrecy, but in larger part to its principle of civil and religious liberty. Whenever that story is told, as it surely will be, men everywhere will pay homage to the Ancient Free and Accepted Masons as friends of mankind.

[136] This letter was the property of Horace W. Smith, Philadelphia.

John Moore was the father of William Moore, whose daughter became the wife of Provost Smith, who was a Mason in 1775, and afterward Grand Secretary of the Grand Lodge of Pennsylvania, and whose son was Grand Master of Masons in Pennsylvania in 1796 and 1797 (_History of Freemasonry_, by Hughan and Stillson).

[137] _Ibid_, chapter on "Early American Masonic History."

[138] _Benjamin Franklin as a Free Mason_, by J.F. Sachse. Oddly enough, there is no mention of Masonry by Franklin in his _Autobiography_, or in any of his letters, with but two exceptions, so far as known; which is the more remarkable when we look at his Masonic career in France during the later years of his life, where he was actively and intimately a.s.sociated with the order, even advancing to the higher degrees. Never for a day did he abate by one jot his interest in the order, or his love for it.

[139] This injunction was made doubly strong in the edition of the _Book of Const.i.tutions_, in 1738. For example: "no quarrels about nations, families, religion or politics must by any means or under any color or pretense whatever be brought within the door of the Lodge....

Masons being of all nations upon the square, level and plumb; and like our predecessors in all ages, we are resolved against political disputes," etc.

[140] Masons have sometimes been absurdly called "Protestant Jesuits,"

but the two orders are exactly opposite in spirit, principle, purpose, and method. All that they have in common is that they are both _secret_ societies, which makes it plain that the opposition of the Latin church to Masonry is not on the ground of its being a secret order, else why sanction the Jesuits, to name no other? The difference has been stated in this way: "Opposite poles these two societies are, for each possesses precisely those qualities which the other lacks. The Jesuits are strongly centralized, the Freemasons only confederated. Jesuits are controlled by one man's will, Freemasons are under majority rule.

Jesuits bottom morality in expediency, Freemasons in regard for the well-being of mankind. Jesuits recognize only one creed, Freemasons hold in respect all honest convictions. Jesuits seek to break down individual independence, Freemasons to build it up" (_Mysteria_, by Otto Henne Am Rhyn).

[141] For a detailed account of the Duke of Wharton and the true history of the Gormogons, see an essay by R.F. Gould, in his "Masonic Celebrities" series (_A. Q. C._, viii, 144), and more recently, _The Life and Writings of Philip, Duke of Wharton_, by Lewis Melville.

[142] Findel has a n.o.bly eloquent pa.s.sage on this point, and it tells the everlasting truth (_History of Masonry_, p. 378). His whole history, indeed, is exceedingly worth reading, the more so because it was one of the first books of the right kind, and it stimulated research.

[143] A paper ent.i.tled "An Unrecorded Grand Lodge," by Sadler (_A. Q.

C._, vol. xviii, 69-90), tells practically all that is known of this movement, which merged with the Grand Lodge of London in 1776.