FOOTNOTES

FOOTNOTES[1]Queen Mary: A Drama. By Alfred Tennyson, D.C.L. Boston: J. R. Osgood & Co. 1875.[2]It is proper to state that the present criticism is not by the writer of the article on Mr. Tennyson inThe Catholic Worldfor May, 1868.[3]The preceding article was ready for the printers before a copy fell into our hands ofMary Stuart—a drama by Sir Aubrey de Vere—a poem which it had not been our good fortune to have read before. The public would seem to have exhibited an appreciation of this work we should scarcely have expected from them, for it is, we believe, out of print. For ourselves, we must say that for poetical conception, appreciation and development of the several personages of the drama, it appears to us to be very much superior toQueen Mary.[4]The title of captal (fromcapitalis) was formerly a common one among Aquitaine lords, but was gradually laid aside. The Captals de Buch and Trente were the last to bear it.[5]In the Journal of the Sisters of Charity of that time we read:“Jan. 22.—M. Vincent arrived at eleven o’clock in the evening, bringing us two children; one perhaps six days old, the other older. Both were crying.…”“Jan. 25.—The streets are full of snow. We are expecting M. Vincent.”“Jan. 26.—Poor M. Vincent is chilled through. He has brought us an infant.…”“Feb. 1.—The archbishop came to see us. We are in great need of public charity! M. Vincent places no limit to his ardent love for poor children.”And when their resources are exhausted, the saint makes the following pathetic appeal to the patronesses: “Compassion has led you to adopt these little creatures as your own children. You are their mothers according to grace, as their mothers by nature have abandoned them. Will you also abandon them in your turn? Their life and death are in your hands. I am going to take your vote on the point. The charity you give or refuse is a terrible decision in your hands. It is time to pronounce their sentence, and learn if you will no longer have pity on them.”—Sermon of S. Vincent to the Ladies of Charityin 1648.[6]The Earl of Castlehaven’s Review; or, His Memoirs of His Engagement and Carriage in the Irish Wars. Enlarged and corrected. With an Appendix and Postscript. London: Printed for Charles Brome at the Gun in St. Paul’s Churchyard. 1684.[7]This was the title given at one time by the French courtiers to Frederick I.[8]Their first condition for a suspension of arms was a payment to them of £25,000 per month. These were in large part the same forces who afterwards sold their fugitive king for so many pounds sterling to the Parliament, violating the rights of sanctuary and hospitality, held sacred by the most barbarous races. It is curious to observe the supreme boldness with which Macaulay and the popular writers of the radical school essay to gloss over the dishonorable transactions affecting the parliamentary side in this contest between the King and Commons. The veriest dastards become heroes; and the first canting cut-throat is safe to be made a martyr of in their pages for conscience’ sake and the rights of man.[9]Apol. vii.[10]Fundam. Phil.lib. vii. c. 7.[11]Phil. Fundam.lib. vii. c. 7.[12]Italian proverb: “If not true, it deserves to be true.”[13]Written during the Pope’s exile, 1848[14]The Secret Warfare of Freemasonry against the Church and State.Translated from the German, with an Introduction. London: Burns, Oates & Co. 1875. (New York: The Catholic Publication Society.)[15]S. Mark xiii. 22.[16]“Vos ergo videte; ecce, prædixi vobis omnia.”—Ib. 23.[17]“Videte, vigilate, et orate: nescitis enim, quando tempus sit.”—Ib. 33.[18]“Vigilate ergo … ne, cum venerit repente, inveniat vos dormientes.”—Ib. 35, 36.[19]“Quod autem vobis dico, omnibus dico: Vigilate!”—Ib. 37.[20]“Sine parabola autem non loquebatur eis; seorsum autem discipulis suis disserebat omnia.”—S. Mark iv. 34.[21]“Vobis datum est nosse mysterium regni Dei: illis autem, qui foris sunt, in parabolis omnia fiunt.”—Ib. 11.[22]“Nescitis parabolam hanc; et quomodo omnes parabolas cognoscetis.”—Ib. 13.[23]“Nisi venerit discessio primum, et revelatus fuerit homo peccati, filius perditionis, qui adversatur et extollitur supra omne, quod dicitur Deus, aut quod colitur ita ut in templo Dei sedeat, ostendens se, tamquam sit Deus.… Et nunc quid detineat, scitis, ut reveletur in suo tempore. Nam mysterium jam operatur iniquitatis, tantum ut qui tenet nunc, teneat, donec de medio fiat. Et tunc revelabitur ille iniquus (ὁ άνομος), quem Dominus Jesus interficiet spiritu oris sui, et destruet illustratione adventus sui cum; cujus est adventus secundum operationem Satanæ in omni virtute, et signis et prodigiis mendacibus, et in omni seductione iniquitatis iis, qui pereunt; eo quod caritatem veritatis non receperunt, ut salvi fierent. Ideo mittet illis Deus operationem erroris, ut credant mendacio, ut judicentur omnes, qui non crediderunt veritati, sed consenserunt iniquitati.”—2 Thess. ii. 3-11.[24]“Spiritus autem manifeste dicit, quia in novissimis temporibus discedent quidam a fide, attendentes spiritibus erroris et doctrinis dæmoniorum; in hypocrisi loquentium mendacium, et cauteriatam habentium suam conscientiam.”—1 Tim. iv. 1, 2.[25]“Hoc autem scito, quod in novissimis diebus instabunt tempora periculosa: erunt homines seipsos amantes, cupidi, elati, superbi, blasphemi, parentibus non obedientes, ingrati, scelesti, sine affectione, sine pace, criminatores, incontinentes, immites sine benignitate, proditores, protervi, timidi, et voluptatum amatores magis quam Dei, habentes speciem quidem pietatis, virtutem autem ejus abnegantes.”—2 Tim. iii. 1-5.[26]“Venient in novissimis diebus in deceptione illusores, juxta proprias concupiscentias ambulantes.”—2 Peter iii. 3.[27]“In novissimo tempore venient illusores, secundum, desideria sua ambulantes in impietatibus. Hi sunt, qui segregant semetipsos, animales, Spiritum non habentes.”—S. Jud. 18, 19.[28]“Filioli, novissima hora est, et sicut audistis, quia Antichristus venit, et nunc Antichristi multi facti sunt: unde scimus, quia novissima hora est.… Hic est Antichristus qui negat Patrem et Filium.”—1 S. John ii. 18, 22.[29]“Et omnis spiritus qui solvit Jesum, ex Deo non est; et hic est Antichristus, de quo audistis, quoniam venit, et nunc jam in mundo est.”—Ib. iv. 3.[30]“Si quis habet aurem, audiat.”—Apoc. xiii. 9.[31]“Hic sapientia est. Qui habet intellectum computet numerum bestiæ.”—Ib. 18[32]Histoire de la Révolution Française, v. ii. c. 3.[33]The Secret Warfare of Freemasonry, p. 123.[34]Ibid. 124.[35]Those in this country who respect religion, law, and the peace of society should not be imposed upon by the aspect of Freemasonry here. The principles and modes of acting of the society are those we have described. The application of them depends wholly on time, place, and circumstances. The ordinary observer sees nothing in the members of the craft here but a number of inoffensive individuals, who belong to asoi-disantbenevolent association which, by means of secret signs, enables them to get out of the clutches of the law, procure employment and office, and obtain other advantages not possessed by the rest of their fellow-citizens. But then the innocent rank and file are the dead weight which the society employs, on occasion, to aid in compassing its ulterior designs. Here there are no civil or religious institutions which stand in their way, and their mode of action is to sap and mine the morals of the community, on which society rests, and with which it must perish. Of what it is capable, if it seems needful to compassing its ends, any one may understand by the fiendish murder of William Morgan. This murder was decided on at a lodge-meeting directed by Freemason officials,in pursuance of the rules of the craft, and was perpetrated by Freemasons bearing a respectable character, who had never before been guilty of a criminal action, who were known, yet were never punished nor even tried, but died a natural death, and who do not appear to have experienced any loss of reputation for their foul deed. (See Mr. Thurlow Weed’s recent letter to the New YorkHerald.)[36]Before we proceed to expose the even yet more hideous loathsomeness of this vile association, a few words of explanation are necessary. In all we write we have in view an organization—its constitution and motives—and that only. The individual responsibility of its several members is a matter for their own conscience; it is no affair of ours. We believe that the bulk of the association, all up to the thirtieth degree, or “Knights of the White Eagle,” or “Kadosch,” are in complete ignorance of the hellish criminality of its objects. Even the Rosicrucian has something to learn; although to have become that he must have stamped himself with the mark of Antichrist by the abandonment of his belief in Christ and in all revealed religion. But the vast majority, whose numbers, influence, and respectability the dark leaders use for the furtherance of their monstrous designs, live and die in complete ignorance of the real objects and principles of the craft. We ourselves know an instance of an individual, now reconciled to the church, who was once a Master Mason, and who to this moment is in utter ignorance of them. They are sedulously concealed from all who have not dispossessed themselves of the “prejudices of religion and morality.” The author of the work to which we are indebted for almost all our documentary evidence mentions the case of one who had advanced to the high grade of Rosicrucian, but who, not until he was initiated into the grade of Kadosch, was completely stunned and horrified by the demoniacal disclosures poured into his ears. Most of the Freemasons, however, have joined the body as a mere philanthropic institution, or on the lower motive of self-interest. Nor is it possible to convince these people of the fearful consequences to which they are contributing. Of course, but few of these, it is to be hoped, are involved in the full guilt of the “craft.” Every Catholic who belongs to it is in mortal sin. For the rest, we cannot but hope and believe that an overwhelming majority are innocent of any sinister motives. But it is impossible to exonerate them entirely. For, first, the “craft” is now pursuing its operations with such unblushing effrontery that it is difficult for any but illiterate people to plead entire ignorance; and next, no one can, without moral guilt, bind himself by terrible oaths, for the breaking of which he consents to be assassinated, to keep inviolable secrets with the nature of which he is previously unacquainted. It cannot but be to his everlasting peril that any one permits himself to be branded with this “mark of the beast.”[37]Secret Warfare of Freemasonry, pp. 51, 52.[38]Ib. p. 65.[39]Ib. 207.[40]Ib. pp. 196-8.[41]This journal, at the time of the first initiation of the Prince of Wales into the “craft,” in an article on that event, heaped contempt and ridicule on the whole affair. A recent article on the young man’s initiation as Master may satisfy the most exacting Mason.[42]The writer refers to the highest grades.[43]Secret Warfare of Freemasonry, pp. 232, 233.[44]Utopia.By Sir Thomas More.[45]A sort of divan, not unusual in the East at the present day. The sultan, when receiving a visit of ceremony, sits on a sort of sofa or post-bed. Traces of it were also found in the “palaces” of Ashantec.[46]“The new spirit made its appearance in the world about the XVIth century. Its end is to substitute a new society for that of the Middle Ages. Hence the necessity that the first modern revolution should be a religious one.… It was Germany and Luther that produced it.”—Cousin,Cours d’hist. de la philos., p. 7, Paris, 1841.[47]“Non a prætoris edicto, ut plerique nunc, neque a duo decim Tabulis, ut superiores, sed penitus ex intima philosophia haurienda est juris disciplina.”—Cic.,De legib.lib. i.[48]Cic.,de fin. bon. et malor.i. 11.[49]Plato,Des lois, liv. i.[50]“Illud stultissimum (est), existimare omnia justa esse, quæ scripta sint in populorum institutis et legibus.”—De legibus.[51]“Neque opinione sed natura constitutum esse jus.”—Ibid.[52]“Sæculis omnibus ante nata est, (ante) quam scripta lex ulla, aut quam omnino civitas constituta.”—Ibid.[53]“Quidam corum quædam magna,quantum divinitus adjuti sunt, invenerunt.”—S. Aug.,Civit. Dei, i. ii. c. 7.“Has scientias dederunt philosophi et illustrati sunt; Deus enim illisrevelavit.”—S. Bonavent.,Lum. Eccl., Serm. 5.[54]The two following paragraphs are taken freely from the treatiseDe legibus, passim.[55]The following paragraph is also taken from Cicero.[56]“Erat lux vera quæ illuminat omnem hominem venientem in hunc mundum.”—S. Joan., i. 9.[57]“Et vita erat lux hominum … in tenebris lucet, et tenebræ eam non comprehenderunt.”—Id.[58]Cont. gent.iv. 13.[59]V. Lassalle,Das System der erworbenen Rechte, i. 2, not. à la pag. 70.[60]Considerat. sur la France.[61]Arbeiter Programm., v. Ferd. Lassalle.[62]Du suffrage universel et de la manière de voter.Par H. Taine. Paris: Hachette, 1872.[63]Bergier, after Tertullian.[64]De Maistre,Princip. générat.[65]Reflections on the Revolution in France.[66]Corresp. entre le Comte de Mirabeau et le Comte de la Marck.Paris: Le Normant. 1851.[67]Politique.l. i. c.[68]De civit. Dei.19.[69]De rebus publ. et princip. institut., l. iii. c. 9.[70]Reflections on the French Revolution.[71]“Universa propter semetipsum operatus est Dominus.”—Proverbs xvi. 4.[72]Polit., vii. 2.[73]Id. ibid. c. 1.[74]Aristotle knew no other state than the city.[75]Isaias xxxiii. See also the words of Jesus to Pilate: “Tu dicis quia Rex ego sum.”[76]“Dabo legem in visceribus eorum.”—Jer. xxxi.[77]Viri protestantici ad summum Pontificem appellatio.—Londini, Wyman et fil, 1869.[78]M. Em. Montaigut, in theRevue des Deux Mondes.[79]M. Le Play.[80]De Maistre,Considerat. sur la France.[81]Fundam. Phil., book vii. ch. 6.[82]Sicut punctum se habet ad lineam, ita se habet nunc ad tempus. Si imaginemur punctum quiescere, non poterimus imaginari ipsum esse causam lineæ: si vero imaginemur ipsum moveri, licet in ipso nulla sit dimensio, nec aliqua divisio per consequens, per naturam tamen motus sui relinquitur aliquid divisibile.… Illud tamen punctum non est de lineæ essentia; quia nihil unum et idem realiter omnimodis indivisibile potest simul in diversis partibus ejusdem continui permanentis esse.… Punctum ergo mathematice imaginatum, quod motu suo causat lineam, necessario nihil lineæ erit: sed erit unum secundum rem, et diversum secundum rationem; et hæc diversitas, quæ consistit in motu suo, realiter est in linea, non identitas sua secundum rem.… Eodem vero modo instans, quod est mensura mobilis sequens ipsum, est unum secundum rem, quum nihil pereat de substantia ipsius mobilis, cuius instans est mensura inseparabilis, sed diversum et diversum secundum rationem. Et hæc ejus diversitas est tempus essentialiter.[83]Quia motus primus unus est, tempus est unum, mensurans omnes motus simul actos.—Opusc. 44,De tempore, c. 2.[84]Stans et movens se non videntur differre secundum substantiam, sed solum secundum rationem. Nunc autem æternitatis est stans, et nunc temporis fluens; quare non videntur differre nisi ratione sola—De tempore, c. 4.[85]Ista non possunt habere veritatem secundum ea, quæ determinata sunt. Visum est enim, quod æternitas et tempus essentialiter differunt. Item quæcumque se habent ut causa et causatum, essentialiter differunt; nunc autem æternitatis, quum non differat ab æternitate nisi sola ratione, est causa temporis, et nunc ipsius, ut dictum est. Quare nunc temporis et nunc æternitatis essentialiter differunt. Præterea nunc temporis est continuativum præteriti cum futuro; nunc autem æternitatis non est continuativum præteriti cum futuro, quia in æternitate non est prius nec posterius, nec præteritum, nec futurum, sed tota æternitas est tota simul. Nec valet ratio in oppositum, quum dicitur quod stans et fluens non differunt per essentiam. Verum est in omni eo quod contingit stare et fluens esse; tamen stans quod nullo modo contingit fluere, et fluens, quod nullo modo contingit stare, differunt per essentiam. Talia autem sunt nunc æternitatis, et nunc temporis.—Ibid.[86]Summa Theol., p. 1, q. 46, a. 2.[87]Novitas mundi non potest demonstrationem recipere ex parte ipsius mundi. Demonstrationis enim principium est quod quid est. Unumquodque autem secundum rationem suæ speciei abstrahit ab hic et nunc; propter quod dicitur quod universalia sunt ubique et semper. Unde demonstrari non potest quod homo, aut cœlum, aut lapis non semper fuit.—Ibid.[88]Sicut enim si pes ab æternitate semper fuisset in pulvere, semper subesset vestigium, quod a calcante factum nemo dubitaret, sic et mundus semper fuit, semper existente qui fecit.—Ibid.[89]Et hoc utile est ut consideretur, ne forte aliquis quod fidei est demonstrare præsumens rationes non necessarias inducat, quæ præbeant materiam irridendi infidelibus existimantibus nos propter eiusmodi rationes credere quæ fidei sunt.—Ibid.[90]Uno modo dicitur æternitas mensura durationis rei semper similiter se habentis, nihil acquirentis in futuro et nihil amittentis in præterito et sic propriissime sumitur æternitas. Secundo modo dicitur æternitas mensura durationis rei habentis esse fixum et stabile, recipientis tamen vices in operationibus suis; et æternitas sic accepta propria dicitur ævum: ævum enim est mensura eorum, quorum esse est stabile, quæ tamen habent successionem in operibus suis, sicut intelligentiæ. Tertio modo dicitur æternitas mensura durationis successivæ habentis prius et posterius, carentis tamen principio et fine, vel carentis fine et tamen habentis principium; et utroque modo ponitur mundus æternus, licet secundum veritatem sit temporalis: et ista impropriissime dicitur æternitas; rationi enim æternitatis repugnat prius et posterius.—Opusc.,De tempore, c. 4.[91]SeeThe Catholic World, May, 1875, page 234 et seq.[92]Deus aut prior est mundo natura tantum, aut et duratione. Si natura tantum; ergo quum Deus sit ab æterno, et mundus est ab æterno. Si autem est prior duratione, prius autem et posterius in duratione constituunt tempus; ergo ante mundum fuit tempus: quod est impossibile.—Summa Theol., p. 1, q. 46, a. 1.[93]Deus est prior mundo duratione: sed per prius non designat prioritatem temporis, sed æternitatis. Vel dicendum, quod designat prioritatem temporis imaginati, et non realiter existentis; sicut quum dicitur: supra cœlum nihil est, persupradesignat locum imaginarium tantum, secundum quod possibile est imaginari dimensionibus cælestis corporis dimensiones alias superaddi.—Ibid.[94]Fundam. Philos., book vii. ch. 10.[95]SeeThe Catholic World, November, 1874, p. 272, and January, 1875, p. 487.[96]A new interest attaches to this church, in the eyes of American Catholics, since it has been made the Title of the Cardinal-Archbishop of New York.[97]There is a vague tradition among the Penobscot Indians in Maine that a Jesuit father crossed from the head-waters of the Kennebec to the valley of the Passumpsic, east of the Green Mountains, at an earlier date.[98]Hist. Maryland, vol. ii. p. 352.[99]History United States, vol. i. p. 238.[100]Id. p. 241.[101]Id. p. 244.[102]Id. p. 247.[103]History United States, vol. i. p. 248.[104]Chalmers’Annals, vol. i. pp. 207, 208.[105]Story,Com. on the Constitution, sec. 107.[106]Sketches of the Early History of Marylandby Thomas W. Griffith, pp. 3, 4.[107]Bancroft,Hist. U. S., vol. i. p. 238.[108]The Brit. Emp. in America, vol. i. pp. 4, 5.[109]Hist. Md., p. 232.[110]Father Andrew White’sNarrative, Md. Hist. Soc., 1874, p. 32.[111]Sketches, etc., p. 5.[112]Davis’Day-Star of Am. Freedom, p. 149.[113]History of Maryland, p. 24.[114]Bozman’sHistory of Maryland, p. 109.[115]History of United States, vol. i. p. 241.[116]History of Maryland, p. 24.[117]Maryland Toleration, p. 36.[118]History of Maryland, p. 33.[119]History of United States, p. 257.[120]Maryland Toleration, p. 40.[121]Day-Star of American Freedom, p. 36.[122]Day-Star of American Freedom, p. 38.[123]History of Maryland, vol. ii. p. 85.[124]History of the United States, p. 252.

[1]Queen Mary: A Drama. By Alfred Tennyson, D.C.L. Boston: J. R. Osgood & Co. 1875.

[2]It is proper to state that the present criticism is not by the writer of the article on Mr. Tennyson inThe Catholic Worldfor May, 1868.

[3]The preceding article was ready for the printers before a copy fell into our hands ofMary Stuart—a drama by Sir Aubrey de Vere—a poem which it had not been our good fortune to have read before. The public would seem to have exhibited an appreciation of this work we should scarcely have expected from them, for it is, we believe, out of print. For ourselves, we must say that for poetical conception, appreciation and development of the several personages of the drama, it appears to us to be very much superior toQueen Mary.

[4]The title of captal (fromcapitalis) was formerly a common one among Aquitaine lords, but was gradually laid aside. The Captals de Buch and Trente were the last to bear it.

[5]In the Journal of the Sisters of Charity of that time we read:“Jan. 22.—M. Vincent arrived at eleven o’clock in the evening, bringing us two children; one perhaps six days old, the other older. Both were crying.…”“Jan. 25.—The streets are full of snow. We are expecting M. Vincent.”“Jan. 26.—Poor M. Vincent is chilled through. He has brought us an infant.…”“Feb. 1.—The archbishop came to see us. We are in great need of public charity! M. Vincent places no limit to his ardent love for poor children.”And when their resources are exhausted, the saint makes the following pathetic appeal to the patronesses: “Compassion has led you to adopt these little creatures as your own children. You are their mothers according to grace, as their mothers by nature have abandoned them. Will you also abandon them in your turn? Their life and death are in your hands. I am going to take your vote on the point. The charity you give or refuse is a terrible decision in your hands. It is time to pronounce their sentence, and learn if you will no longer have pity on them.”—Sermon of S. Vincent to the Ladies of Charityin 1648.

[5]In the Journal of the Sisters of Charity of that time we read:

“Jan. 22.—M. Vincent arrived at eleven o’clock in the evening, bringing us two children; one perhaps six days old, the other older. Both were crying.…”

“Jan. 25.—The streets are full of snow. We are expecting M. Vincent.”

“Jan. 26.—Poor M. Vincent is chilled through. He has brought us an infant.…”

“Feb. 1.—The archbishop came to see us. We are in great need of public charity! M. Vincent places no limit to his ardent love for poor children.”

And when their resources are exhausted, the saint makes the following pathetic appeal to the patronesses: “Compassion has led you to adopt these little creatures as your own children. You are their mothers according to grace, as their mothers by nature have abandoned them. Will you also abandon them in your turn? Their life and death are in your hands. I am going to take your vote on the point. The charity you give or refuse is a terrible decision in your hands. It is time to pronounce their sentence, and learn if you will no longer have pity on them.”—Sermon of S. Vincent to the Ladies of Charityin 1648.

[6]The Earl of Castlehaven’s Review; or, His Memoirs of His Engagement and Carriage in the Irish Wars. Enlarged and corrected. With an Appendix and Postscript. London: Printed for Charles Brome at the Gun in St. Paul’s Churchyard. 1684.

[7]This was the title given at one time by the French courtiers to Frederick I.

[8]Their first condition for a suspension of arms was a payment to them of £25,000 per month. These were in large part the same forces who afterwards sold their fugitive king for so many pounds sterling to the Parliament, violating the rights of sanctuary and hospitality, held sacred by the most barbarous races. It is curious to observe the supreme boldness with which Macaulay and the popular writers of the radical school essay to gloss over the dishonorable transactions affecting the parliamentary side in this contest between the King and Commons. The veriest dastards become heroes; and the first canting cut-throat is safe to be made a martyr of in their pages for conscience’ sake and the rights of man.

[9]Apol. vii.

[10]Fundam. Phil.lib. vii. c. 7.

[11]Phil. Fundam.lib. vii. c. 7.

[12]Italian proverb: “If not true, it deserves to be true.”

[13]Written during the Pope’s exile, 1848

[14]The Secret Warfare of Freemasonry against the Church and State.Translated from the German, with an Introduction. London: Burns, Oates & Co. 1875. (New York: The Catholic Publication Society.)

[15]S. Mark xiii. 22.

[16]“Vos ergo videte; ecce, prædixi vobis omnia.”—Ib. 23.

[17]“Videte, vigilate, et orate: nescitis enim, quando tempus sit.”—Ib. 33.

[18]“Vigilate ergo … ne, cum venerit repente, inveniat vos dormientes.”—Ib. 35, 36.

[19]“Quod autem vobis dico, omnibus dico: Vigilate!”—Ib. 37.

[20]“Sine parabola autem non loquebatur eis; seorsum autem discipulis suis disserebat omnia.”—S. Mark iv. 34.

[21]“Vobis datum est nosse mysterium regni Dei: illis autem, qui foris sunt, in parabolis omnia fiunt.”—Ib. 11.

[22]“Nescitis parabolam hanc; et quomodo omnes parabolas cognoscetis.”—Ib. 13.

[23]“Nisi venerit discessio primum, et revelatus fuerit homo peccati, filius perditionis, qui adversatur et extollitur supra omne, quod dicitur Deus, aut quod colitur ita ut in templo Dei sedeat, ostendens se, tamquam sit Deus.… Et nunc quid detineat, scitis, ut reveletur in suo tempore. Nam mysterium jam operatur iniquitatis, tantum ut qui tenet nunc, teneat, donec de medio fiat. Et tunc revelabitur ille iniquus (ὁ άνομος), quem Dominus Jesus interficiet spiritu oris sui, et destruet illustratione adventus sui cum; cujus est adventus secundum operationem Satanæ in omni virtute, et signis et prodigiis mendacibus, et in omni seductione iniquitatis iis, qui pereunt; eo quod caritatem veritatis non receperunt, ut salvi fierent. Ideo mittet illis Deus operationem erroris, ut credant mendacio, ut judicentur omnes, qui non crediderunt veritati, sed consenserunt iniquitati.”—2 Thess. ii. 3-11.

[24]“Spiritus autem manifeste dicit, quia in novissimis temporibus discedent quidam a fide, attendentes spiritibus erroris et doctrinis dæmoniorum; in hypocrisi loquentium mendacium, et cauteriatam habentium suam conscientiam.”—1 Tim. iv. 1, 2.

[25]“Hoc autem scito, quod in novissimis diebus instabunt tempora periculosa: erunt homines seipsos amantes, cupidi, elati, superbi, blasphemi, parentibus non obedientes, ingrati, scelesti, sine affectione, sine pace, criminatores, incontinentes, immites sine benignitate, proditores, protervi, timidi, et voluptatum amatores magis quam Dei, habentes speciem quidem pietatis, virtutem autem ejus abnegantes.”—2 Tim. iii. 1-5.

[26]“Venient in novissimis diebus in deceptione illusores, juxta proprias concupiscentias ambulantes.”—2 Peter iii. 3.

[27]“In novissimo tempore venient illusores, secundum, desideria sua ambulantes in impietatibus. Hi sunt, qui segregant semetipsos, animales, Spiritum non habentes.”—S. Jud. 18, 19.

[28]“Filioli, novissima hora est, et sicut audistis, quia Antichristus venit, et nunc Antichristi multi facti sunt: unde scimus, quia novissima hora est.… Hic est Antichristus qui negat Patrem et Filium.”—1 S. John ii. 18, 22.

[29]“Et omnis spiritus qui solvit Jesum, ex Deo non est; et hic est Antichristus, de quo audistis, quoniam venit, et nunc jam in mundo est.”—Ib. iv. 3.

[30]“Si quis habet aurem, audiat.”—Apoc. xiii. 9.

[31]“Hic sapientia est. Qui habet intellectum computet numerum bestiæ.”—Ib. 18

[32]Histoire de la Révolution Française, v. ii. c. 3.

[33]The Secret Warfare of Freemasonry, p. 123.

[34]Ibid. 124.

[35]Those in this country who respect religion, law, and the peace of society should not be imposed upon by the aspect of Freemasonry here. The principles and modes of acting of the society are those we have described. The application of them depends wholly on time, place, and circumstances. The ordinary observer sees nothing in the members of the craft here but a number of inoffensive individuals, who belong to asoi-disantbenevolent association which, by means of secret signs, enables them to get out of the clutches of the law, procure employment and office, and obtain other advantages not possessed by the rest of their fellow-citizens. But then the innocent rank and file are the dead weight which the society employs, on occasion, to aid in compassing its ulterior designs. Here there are no civil or religious institutions which stand in their way, and their mode of action is to sap and mine the morals of the community, on which society rests, and with which it must perish. Of what it is capable, if it seems needful to compassing its ends, any one may understand by the fiendish murder of William Morgan. This murder was decided on at a lodge-meeting directed by Freemason officials,in pursuance of the rules of the craft, and was perpetrated by Freemasons bearing a respectable character, who had never before been guilty of a criminal action, who were known, yet were never punished nor even tried, but died a natural death, and who do not appear to have experienced any loss of reputation for their foul deed. (See Mr. Thurlow Weed’s recent letter to the New YorkHerald.)

[36]Before we proceed to expose the even yet more hideous loathsomeness of this vile association, a few words of explanation are necessary. In all we write we have in view an organization—its constitution and motives—and that only. The individual responsibility of its several members is a matter for their own conscience; it is no affair of ours. We believe that the bulk of the association, all up to the thirtieth degree, or “Knights of the White Eagle,” or “Kadosch,” are in complete ignorance of the hellish criminality of its objects. Even the Rosicrucian has something to learn; although to have become that he must have stamped himself with the mark of Antichrist by the abandonment of his belief in Christ and in all revealed religion. But the vast majority, whose numbers, influence, and respectability the dark leaders use for the furtherance of their monstrous designs, live and die in complete ignorance of the real objects and principles of the craft. We ourselves know an instance of an individual, now reconciled to the church, who was once a Master Mason, and who to this moment is in utter ignorance of them. They are sedulously concealed from all who have not dispossessed themselves of the “prejudices of religion and morality.” The author of the work to which we are indebted for almost all our documentary evidence mentions the case of one who had advanced to the high grade of Rosicrucian, but who, not until he was initiated into the grade of Kadosch, was completely stunned and horrified by the demoniacal disclosures poured into his ears. Most of the Freemasons, however, have joined the body as a mere philanthropic institution, or on the lower motive of self-interest. Nor is it possible to convince these people of the fearful consequences to which they are contributing. Of course, but few of these, it is to be hoped, are involved in the full guilt of the “craft.” Every Catholic who belongs to it is in mortal sin. For the rest, we cannot but hope and believe that an overwhelming majority are innocent of any sinister motives. But it is impossible to exonerate them entirely. For, first, the “craft” is now pursuing its operations with such unblushing effrontery that it is difficult for any but illiterate people to plead entire ignorance; and next, no one can, without moral guilt, bind himself by terrible oaths, for the breaking of which he consents to be assassinated, to keep inviolable secrets with the nature of which he is previously unacquainted. It cannot but be to his everlasting peril that any one permits himself to be branded with this “mark of the beast.”

[37]Secret Warfare of Freemasonry, pp. 51, 52.

[38]Ib. p. 65.

[39]Ib. 207.

[40]Ib. pp. 196-8.

[41]This journal, at the time of the first initiation of the Prince of Wales into the “craft,” in an article on that event, heaped contempt and ridicule on the whole affair. A recent article on the young man’s initiation as Master may satisfy the most exacting Mason.

[42]The writer refers to the highest grades.

[43]Secret Warfare of Freemasonry, pp. 232, 233.

[44]Utopia.By Sir Thomas More.

[45]A sort of divan, not unusual in the East at the present day. The sultan, when receiving a visit of ceremony, sits on a sort of sofa or post-bed. Traces of it were also found in the “palaces” of Ashantec.

[46]“The new spirit made its appearance in the world about the XVIth century. Its end is to substitute a new society for that of the Middle Ages. Hence the necessity that the first modern revolution should be a religious one.… It was Germany and Luther that produced it.”—Cousin,Cours d’hist. de la philos., p. 7, Paris, 1841.

[47]“Non a prætoris edicto, ut plerique nunc, neque a duo decim Tabulis, ut superiores, sed penitus ex intima philosophia haurienda est juris disciplina.”—Cic.,De legib.lib. i.

[48]Cic.,de fin. bon. et malor.i. 11.

[49]Plato,Des lois, liv. i.

[50]“Illud stultissimum (est), existimare omnia justa esse, quæ scripta sint in populorum institutis et legibus.”—De legibus.

[51]“Neque opinione sed natura constitutum esse jus.”—Ibid.

[52]“Sæculis omnibus ante nata est, (ante) quam scripta lex ulla, aut quam omnino civitas constituta.”—Ibid.

[53]“Quidam corum quædam magna,quantum divinitus adjuti sunt, invenerunt.”—S. Aug.,Civit. Dei, i. ii. c. 7.“Has scientias dederunt philosophi et illustrati sunt; Deus enim illisrevelavit.”—S. Bonavent.,Lum. Eccl., Serm. 5.

[53]“Quidam corum quædam magna,quantum divinitus adjuti sunt, invenerunt.”—S. Aug.,Civit. Dei, i. ii. c. 7.

“Has scientias dederunt philosophi et illustrati sunt; Deus enim illisrevelavit.”—S. Bonavent.,Lum. Eccl., Serm. 5.

[54]The two following paragraphs are taken freely from the treatiseDe legibus, passim.

[55]The following paragraph is also taken from Cicero.

[56]“Erat lux vera quæ illuminat omnem hominem venientem in hunc mundum.”—S. Joan., i. 9.

[57]“Et vita erat lux hominum … in tenebris lucet, et tenebræ eam non comprehenderunt.”—Id.

[58]Cont. gent.iv. 13.

[59]V. Lassalle,Das System der erworbenen Rechte, i. 2, not. à la pag. 70.

[60]Considerat. sur la France.

[61]Arbeiter Programm., v. Ferd. Lassalle.

[62]Du suffrage universel et de la manière de voter.Par H. Taine. Paris: Hachette, 1872.

[63]Bergier, after Tertullian.

[64]De Maistre,Princip. générat.

[65]Reflections on the Revolution in France.

[66]Corresp. entre le Comte de Mirabeau et le Comte de la Marck.Paris: Le Normant. 1851.

[67]Politique.l. i. c.

[68]De civit. Dei.19.

[69]De rebus publ. et princip. institut., l. iii. c. 9.

[70]Reflections on the French Revolution.

[71]“Universa propter semetipsum operatus est Dominus.”—Proverbs xvi. 4.

[72]Polit., vii. 2.

[73]Id. ibid. c. 1.

[74]Aristotle knew no other state than the city.

[75]Isaias xxxiii. See also the words of Jesus to Pilate: “Tu dicis quia Rex ego sum.”

[76]“Dabo legem in visceribus eorum.”—Jer. xxxi.

[77]Viri protestantici ad summum Pontificem appellatio.—Londini, Wyman et fil, 1869.

[78]M. Em. Montaigut, in theRevue des Deux Mondes.

[79]M. Le Play.

[80]De Maistre,Considerat. sur la France.

[81]Fundam. Phil., book vii. ch. 6.

[82]Sicut punctum se habet ad lineam, ita se habet nunc ad tempus. Si imaginemur punctum quiescere, non poterimus imaginari ipsum esse causam lineæ: si vero imaginemur ipsum moveri, licet in ipso nulla sit dimensio, nec aliqua divisio per consequens, per naturam tamen motus sui relinquitur aliquid divisibile.… Illud tamen punctum non est de lineæ essentia; quia nihil unum et idem realiter omnimodis indivisibile potest simul in diversis partibus ejusdem continui permanentis esse.… Punctum ergo mathematice imaginatum, quod motu suo causat lineam, necessario nihil lineæ erit: sed erit unum secundum rem, et diversum secundum rationem; et hæc diversitas, quæ consistit in motu suo, realiter est in linea, non identitas sua secundum rem.… Eodem vero modo instans, quod est mensura mobilis sequens ipsum, est unum secundum rem, quum nihil pereat de substantia ipsius mobilis, cuius instans est mensura inseparabilis, sed diversum et diversum secundum rationem. Et hæc ejus diversitas est tempus essentialiter.

[83]Quia motus primus unus est, tempus est unum, mensurans omnes motus simul actos.—Opusc. 44,De tempore, c. 2.

[84]Stans et movens se non videntur differre secundum substantiam, sed solum secundum rationem. Nunc autem æternitatis est stans, et nunc temporis fluens; quare non videntur differre nisi ratione sola—De tempore, c. 4.

[85]Ista non possunt habere veritatem secundum ea, quæ determinata sunt. Visum est enim, quod æternitas et tempus essentialiter differunt. Item quæcumque se habent ut causa et causatum, essentialiter differunt; nunc autem æternitatis, quum non differat ab æternitate nisi sola ratione, est causa temporis, et nunc ipsius, ut dictum est. Quare nunc temporis et nunc æternitatis essentialiter differunt. Præterea nunc temporis est continuativum præteriti cum futuro; nunc autem æternitatis non est continuativum præteriti cum futuro, quia in æternitate non est prius nec posterius, nec præteritum, nec futurum, sed tota æternitas est tota simul. Nec valet ratio in oppositum, quum dicitur quod stans et fluens non differunt per essentiam. Verum est in omni eo quod contingit stare et fluens esse; tamen stans quod nullo modo contingit fluere, et fluens, quod nullo modo contingit stare, differunt per essentiam. Talia autem sunt nunc æternitatis, et nunc temporis.—Ibid.

[86]Summa Theol., p. 1, q. 46, a. 2.

[87]Novitas mundi non potest demonstrationem recipere ex parte ipsius mundi. Demonstrationis enim principium est quod quid est. Unumquodque autem secundum rationem suæ speciei abstrahit ab hic et nunc; propter quod dicitur quod universalia sunt ubique et semper. Unde demonstrari non potest quod homo, aut cœlum, aut lapis non semper fuit.—Ibid.

[88]Sicut enim si pes ab æternitate semper fuisset in pulvere, semper subesset vestigium, quod a calcante factum nemo dubitaret, sic et mundus semper fuit, semper existente qui fecit.—Ibid.

[89]Et hoc utile est ut consideretur, ne forte aliquis quod fidei est demonstrare præsumens rationes non necessarias inducat, quæ præbeant materiam irridendi infidelibus existimantibus nos propter eiusmodi rationes credere quæ fidei sunt.—Ibid.

[90]Uno modo dicitur æternitas mensura durationis rei semper similiter se habentis, nihil acquirentis in futuro et nihil amittentis in præterito et sic propriissime sumitur æternitas. Secundo modo dicitur æternitas mensura durationis rei habentis esse fixum et stabile, recipientis tamen vices in operationibus suis; et æternitas sic accepta propria dicitur ævum: ævum enim est mensura eorum, quorum esse est stabile, quæ tamen habent successionem in operibus suis, sicut intelligentiæ. Tertio modo dicitur æternitas mensura durationis successivæ habentis prius et posterius, carentis tamen principio et fine, vel carentis fine et tamen habentis principium; et utroque modo ponitur mundus æternus, licet secundum veritatem sit temporalis: et ista impropriissime dicitur æternitas; rationi enim æternitatis repugnat prius et posterius.—Opusc.,De tempore, c. 4.

[91]SeeThe Catholic World, May, 1875, page 234 et seq.

[92]Deus aut prior est mundo natura tantum, aut et duratione. Si natura tantum; ergo quum Deus sit ab æterno, et mundus est ab æterno. Si autem est prior duratione, prius autem et posterius in duratione constituunt tempus; ergo ante mundum fuit tempus: quod est impossibile.—Summa Theol., p. 1, q. 46, a. 1.

[93]Deus est prior mundo duratione: sed per prius non designat prioritatem temporis, sed æternitatis. Vel dicendum, quod designat prioritatem temporis imaginati, et non realiter existentis; sicut quum dicitur: supra cœlum nihil est, persupradesignat locum imaginarium tantum, secundum quod possibile est imaginari dimensionibus cælestis corporis dimensiones alias superaddi.—Ibid.

[94]Fundam. Philos., book vii. ch. 10.

[95]SeeThe Catholic World, November, 1874, p. 272, and January, 1875, p. 487.

[96]A new interest attaches to this church, in the eyes of American Catholics, since it has been made the Title of the Cardinal-Archbishop of New York.

[97]There is a vague tradition among the Penobscot Indians in Maine that a Jesuit father crossed from the head-waters of the Kennebec to the valley of the Passumpsic, east of the Green Mountains, at an earlier date.

[98]Hist. Maryland, vol. ii. p. 352.

[99]History United States, vol. i. p. 238.

[100]Id. p. 241.

[101]Id. p. 244.

[102]Id. p. 247.

[103]History United States, vol. i. p. 248.

[104]Chalmers’Annals, vol. i. pp. 207, 208.

[105]Story,Com. on the Constitution, sec. 107.

[106]Sketches of the Early History of Marylandby Thomas W. Griffith, pp. 3, 4.

[107]Bancroft,Hist. U. S., vol. i. p. 238.

[108]The Brit. Emp. in America, vol. i. pp. 4, 5.

[109]Hist. Md., p. 232.

[110]Father Andrew White’sNarrative, Md. Hist. Soc., 1874, p. 32.

[111]Sketches, etc., p. 5.

[112]Davis’Day-Star of Am. Freedom, p. 149.

[113]History of Maryland, p. 24.

[114]Bozman’sHistory of Maryland, p. 109.

[115]History of United States, vol. i. p. 241.

[116]History of Maryland, p. 24.

[117]Maryland Toleration, p. 36.

[118]History of Maryland, p. 33.

[119]History of United States, p. 257.

[120]Maryland Toleration, p. 40.

[121]Day-Star of American Freedom, p. 36.

[122]Day-Star of American Freedom, p. 38.

[123]History of Maryland, vol. ii. p. 85.

[124]History of the United States, p. 252.

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