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MASONRY AND THE CHURCH.

THE following remarks from the pen of Bro. Salathiel C. Coffinberry, so perfectly tally with our own opinions that we transfer them to our pages, from the Masonic Review. We are glad to find Bro. Moore publishing such sound views.

It will be remembered that the church only claims to have infused the principles of morality, (not of religion,) into the present systems of human institutions. It will also be remembered that both the church and Freemasonry teach the same system of morals. It will also be remembered that the church teaches, theoretically, what Masonry puts into practice. These principles as practically inculcated by Masonry, have a tendency to unite men of every nation, religion and country, while the effect of the church theory has been, where the church has wielded the power exclusively, to create differences among men in the same nation; to designate geographical divisions of the earth's surface, and to give peculiar tone to the several forms of government, differing vastly in their letter and spirit. These differences have too often resulted in bitter hatred, intolerance, persecution, wars and bloodshed. As none of those differences which distinguish the several sects and denominations of the church can exist in Masonry, it therefore becomes the preserver of those sacred principles of morality about which the church disputes and quarrels. Thus Masonry becomes the true conservator in human affairs, while the church is at war with itself concerning dogmas. Masonry has inculcated, for the sake of humanity, what the church has inculcated for the sake of the church. Masonry has taught universal benevolence, and has labored for mankind. This the church has not done. The Roman Catholic has labored for the Roman Catholic church alone. The Presbyterian has labored for the Presbyterian church alone, and the Methodist for the Methodist sect alone. While these several denominations were laboring for sectarianism, and the establishment of peculiar collateral issues, Masonry was laboring for that morality and universal benevolence which all the sects overlooked, or forgot, in the zeal or fanaticism which characterized their disputations. Mankind is indebted to Masonry for the preservation of those sacred tenets of morality which the church neglected, and for ultimately harmonizing and reconciling those sectarian differences which kept up breaches in society. The Romanist said to the Protes tant, call not me brother-thou art a heretic-I am better than thou. The Protestant said to the Islamite, call not me brother, I am better than thou-thou art an infidel. The Presbyterian said to the Universalist-thou art anti-christ, call me not brother, I am better than thou. The Baptist said to the Presbyterian, when he sought to join in the celebration and commemoration of the atonement, no, thou art no brother of mine, I will have neither lot nor part with thee; I thank thee, Father, that I am not as this Presbyterian. Now, these are the

results of the teachings of the church, and it is just here that Freemasonry comes in, with her white vestments, her gentle, conciliating voice, and her pure morals, and teaches humanity and universal benevolence to these church belligerents. Here Masonry steps in and harmonizes the church with itself, by teaching the churchman that religion is universal-by persuading them to be men-just and upright men-by proving to them, in contradiction to their sectarian dogmas, that they are not only men, but that they are brothers; and compels them to do what their religion failed to do, regard each other as brothers. While the church professed humanity and morality, Masonry comes in and sets it an example of their practice, and becomes a mediator between religious sects,-uniting them on one common level of humanity. In this respect Masonry effects among men what the church could not do. Men, after Masonry has applied her working tools, have learned a lesson which the church could not teach-to call all men brethren, and to regard the rights of all as equal. While the church labored to establish morality, it embarrassed it with a burden of peculiar sectarian dogmas and doctrines, which it could not bear up under. But when Masonry presents the pure cup of truth and morality to the lips of the jarring churchmen, they, with one accord, sit down together at the foot of her altar, and call each other brother. From that altar a new light has burst before their eyes, and a new and sublime truth has penetrated their hearts; and obedient to the tenets and teachings of Masonry, they level themselves with their fellows, and acknowledge the equality of others with them. Thus much has the institution of Masonry done for them, that their own religion has failed to do. They were schooling themselves in lessons of sectarian dogmatism in the church, while they supposed they were drinking at the pure fountains of divine truth.

Among Masons all distinctions of sects and party are forgotten and ignored. The Jew and the Christian, the Romanist and the Protestant all meet upon the level, and acknowledge one common bond of brotherhood. There may be many religions among them, but there is but one Masonry.

Now arises the question, has not society attained to such a condition of social harmony, mutual regard, and equality of rights, as manifested in our social institutions and systems of civil government, as could not be expected to arise, legitimately, out of the religious systems which teach (as most of the present ones do) the doctrine of exclusive perfection? Is it possible that a system of government as perfect as that of the federal government of the United States of America, could be established, or a tone or direction given to its institutions, through the influence of the church, whose dogmas, so inimical to social harmony, go hand in hand with the moral teachings which misguided causists endeavor to force upon the public mind, as a part of the system of religion "pure and undefiled"? We find, interwoven with our system of government, those great cardinal principles of equal rights, those exalted principles of equity and justice, that liberty of conscience, and privilege of religious sentiment which permits every individual to adopt

his own form of worship, or not to worship at all, which cannot be ascribed to the church; for, the very mission of the church, as it claims for itself, is to compel men to worship, and to prescribe the form of that worship. These features, then, in our form of government, must be traced to some other source than that of the influence of the church.

To what source shall we look, then, for these inestimable privileges, thus vouchsafed to us by our political constitution? As we have seen, we cannot look to the church, for that does not teach liberty of conscience: the church often says thou shalt not worship as thou listest; thou shalt worship as shall be dictated unto thee, by us. This is in direct contradiction to the spirit and letter of our government, and hence the principle could not have been transplanted from the church. Does the church teach equality, and liberty of conscience, and religious thought, when it arrogates to itself the prerogative of dictating the only true rule of faith, and of prescribing the only acceptable ceremony of worship? Let us examine the principles of Masonry, and see if we can perceive in its professions, and its practices, that which would appear more like the parent of those salutary and equitable features of our American system of government.

Masonry teaches peace on earth and good will among men. It teaches morality, universal freedom of thought, and independence of moral action. It teaches equality among mankind, and equal rights to all. It teaches good works, as the only standard of eminence and distinction among men. It teaches pure righteousness, without regard to a particular form of creed, or articles of faith. Now, we find, when we come to examine the professions of Masonry, that they are identical with those embraced in our system of free government, and that those who framed our political system, simply transplanted them from the Masonic trestle board, and embodied them in the form of a civil and political charter. Can we longer doubt their origin? Can we doubt the influence which Masonry must have exerted in modeling and giving tone to that form of government which was established by our fathers, and which has not only proven salutary for us, their descendants, but has become the asylum of the oppressed of every country and every nation of the old world? A system which has encouraged the useful arts, and the most noble enterprises of the age-a nursery of science and philosophy-the cradle of liberty and the grave of the patriot and hero? This looks like the offspring of Freemasonry.

There is, however, a fact in connection with this matter, which must settle this question beyond a cavil, as to what influence Masonry exerted in the formation of our system of government-in shaping its details and directing its issues and final ends. That fact is, that with the exception of seven, (as it is believed,) of the members of that august assembly which proclaimed to the world the memorable declaration of American Independence, every member was a Mason. Perhaps there may be those who denounce them as fools and bad men, because they were Masons; although their wisdom suggested a system, and their goodness secured to their calumniators the privilege of religious worship.

Among those noble patriots and eminent statesmen there were Baptists, Methodists, Quakers, Universalists, Unitarians, Deists, Roman Catholics and non-professors; and there was not heard one word of discord among them all, concerning their respective religious creeds. Was not this strange? Strange as it may appear, the Roman Catholic was reconciled to permit the Methodist to worship just as his conscience might dictate, with the assurance that his devotions should be respected and he be protected in the enjoyment of them; and what was just as strange, the Protestant, for once, conceded the like privilege to the Papist. This noble liberality neither of them ever learned to feel in their respective churches. But they went farther; each bound himself to the other, under the most solemn engagements, to defend each other in the enjoyment of this privilege, even at the point of the bayonet, and on the battle-field, if necessary. And the Romanist and the Protestant, in spite of their church teachings to the contrary, did stand shoulder to shoulder, doing battle, each for the other's religious faith; something (not their religion, for that would have kept them at a perpetual distance,) had united them. Certainly this was not strictly orthodox; but it was strictly Masonic. It was rational. It was strongly tinctured with that humanity and philanthropy which is taught in Masonic Lodges. The members of that great convention at Philadel phia, while they embraced almost every creed of religious faith, had been taught higher lessons and higher truths than any creed teaches; they had been taught to regard each other as brothers, and equal in all their rights; and these things had been taught them by Masonry. While they had different religions and many faiths, they had but one Masonry. Although they had many churches they had but one Masonic sanctuary-one Masonic altar; hence the harmony of interest, the harmony of counsel, and the results so glorious to them, and so important to mankind; a free and independent government-a free and independent privilege of worship.

IDLENESS is severely condemned by Masonry, and all members of the Order are called upon to imitate the example of the bee, and not become drones in the hive. How often are these teachings neglected by Masons, or not construed in their true sense! How many idle away precious hours in silly talk or foolish amusements! Or, if at work, how many labor merely to accumulate wealth, or gain fame, and fail to perform those offices of charity which duty imperatively calls on them to perform! This class, we fear, is large. It is certainly more numerous than the mere idlers. Such men fail to be touched by the spirit of Masonry; they fail to comprehend its meaning, or comprehending, they culpably neglect to fulfil its precepts.

THE GENERAL GRAND CHAPTER.

THE nearness of the meeting of the General Grand Chapter gives new interest to topics of discussion which have occupied the attention of Royal Arch Masons for the past two years. Not a few look forward with anxiety to the proceedings, and many are conjecturing what will be the result of the convocation. We are constantly interrogated, orally and by letter, as to the continuance of the G. G. Body.

It is well known that we regard the G. G. Chapter not only as an organization powerless for good, but pregnant with the seeds of discord. The past two years furnish sufficient facts for such an opinion to rest on. This view is entertained by a large portion of the R. A. Masons of the United States, and has been expressed by not a few of the Grand Chapters. The storm which will sweep out of existence the G. G. Chapter is gathering with force. There is only one thing, as it seems to us, that can avert its fury and stay its power of destruction, and that is the adoption of the proposed amendments to its constitution, which will divest it of all authority or power as far as Grand Chapters are concerned. That and that alone may prolong its life three years more; but if the amendments are not adopted, its last convocation will be held in September, 1859.

The above opinion is given on information from different sections of the Union, public and private. The cause of those who desire to perpetuate the organization, has been weakened more by the action of M. E. Chas. Gilman, than all other influences combined. His unwarranted assumption of power in the Michigan case has opened the eyes of a large number of R. A. Masons to the evils which result from the further continuance of the G. G. Body. Indeed, we believe his proceedings are most severely condemned by some of the advocates of the national organization. Their efforts, though they may be effective to prolong its existence a few years, will be powerless to long avert the destruction which awaits it. For any good it has done in the past, let due credit be given to it. Its day of usefulness has passed, and it now only remains as an incubus a source of discord and confusion. Better would it be for R. A. Masonry, if it were dead and decently buried. When thus interred, we will join in the hearty benediction, Peace to its ashes."

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