AMONG the guests at a Grand Banquet given in Baltimore on the evening of the 20th of September last, by the members of the Supreme Council of the Southern Jurisdiction, to the members of the Northern Jurisdiction, we notice the name of our Past Grand Master, Dr. A. T. Metcalf, of Kalamazoo. From all accounts of the affair, we judge that "the feast of reason and flow of soul" was of the "Rite"(y) “Ancient and Accepted."

By invitation of R. W. Bro. Look, Grand Visitor and Lecturer, we accompanied him on Saturday, the 21st ult., on his official visit to Brady Lodge, No. 208 at Brady. There was only a fair turnout, many being prevented from attendance by the necessity of fighting fire in order to save their homes and other property. The W. M. Br. E. G. Deming, we found unusually bright in the esoteric work, and the Lodge in a fairly prosperous condition.

On his return from Baltimore, Rt. Em. Sir Geo. L. Otis of St. Paul (formerly a resident of Kalamazoo) and Grand Commander of Minnesota, paid us the honor of a flying visit. Sir Otis is a gentleman of fine legal ability, and of the strictest integrity. We are glad to know that his sterling qualities have made for him an excellent reputation throughout the State, as well as in the city where he resides.

PENINSULAR COMMANDERY No. 8, of Kalamazoo, by donating money from its treasury, and by private contributions from its members has done nobly in aiding the sufferers by the late fires. We are not permitted to name the amount given, but we will say that, it was sufficient to demonstrate a very creditable liberality on the part of both Commandery and members.

THE October number of The Freemason comes to us well filled with interesting matter, both original and selected. The leader "Sit Lux" is an excellent article, from which we may present extracts in our next number. The Freemason is edited by Br. Geo. Frank Gauly, and published by Gauly & Bysington, St. Louis, Mo. Terms $2 per year.

THE Grand Lodge of Illinois held its annual communication at Chicago on the 3rd of October, at which 626 Lodges were represented. M. W. De Witt C. Creiger, of Chicago, was elected Grand Master, and R. W. O. H. Miner, of Springfield, Grand Secretary.

THE Supreme Council for the Northern Masonic Jurisdiction of the United States, convened at Masonic Temple in the City of Boston, on Tuesday, the 14th inst.

THE MICHIGAN FREEMASON.

VOL. III.-DECEMBER, A. L. 5871.-NO. VI.

RELATIONS OF FREEMASONRY TO CHRISTIANITY.

THE COMMITTEE charged by the Grand Lodge to consider the petition of Bro. Samuel Evans and two hundred and twenty-nine others, stating that certain portions, or features of a theological, or sectarian character, contrary to the letter as well as the spirit of Freemasonry, exist in the ritual and work of the Order and desiring an investigation whether the universality of Freemasonry has been overthrown or disregarded; and seeking a remedy; as is more fully set forth in the said petition:

REPORT.

The investigati n of the subjects referred to your Committee has been na le with the aid of all the available light, which the learning and acuteness of those who represented the petitioners, and those charged to search on the part of the Committee, could procure. It is known to this Grand Lodge that Masonic historians are divided into two schools, supporting with research and ingenuity contrary opinions of the origin of our Craft; the one, following the traditions, believe Masonry to have had its ancient landmarks handed down to our day, and its secrets preserved by unwritten traditions; but the other disclaims faith in the existence of speculative Masonry before the organization of a Grand Lodge in London, in 1717, and ascribes the origin of our traditions and landmarks to that body. If they could truly lift the veil of time, and show our mysteries to be the invention of those men of 1717, our rites would lose much of the reverence we now attach to them because of their antiquity. As a consequence of this theory of modern origin, some of its supporters draw from the London constitution of 1721, a

VOL. III.-NO. VI.-16.

theory that true Masonry should banish not merely religious disputes from the Lodge, but all traces of religion, in which by possibility men of all creeds of the world may not actually agree. In this light it has been represented to your Committee that usages, allusions and symbols. which can be connected in interpretation with any of the creeds of Christianity, are sectarian, and ought to be extirpated from the Craft: but it has not been claimed that those which may be so connected with Jewish or Pagan creeds should also be extirpated; and no reason has been offered your Committee why Christianity alone should be discriminated against in the proposed reform.

It has also been suggested that the Craft have in this jurisdiction departed from the ancient landmarks, and introduced various symbols and allusions of a strictly sectarian Christian character. The objects specially instanced are, the use of the Bible in Lodges; that one of the three dedications of a Lodge is to Saint John; that in the prayers the aid of Christ is often invoked by the Chaplain; that the Cross should be taken off Masonic certificates and out of the Lodge; and that of the parallel lines a sectarian explanation is given. The first proposition goes to the fundamental organization of Freemasonry; the last ones require only an examination and collation of the authority for the charge, with the traditions preserved by the Craft.

In conducting investigations in science, advantage is found in assuming theories for the temporary purpose of examining and abandoning them when it is found that they are not reconcilable with ascertained facts. In the process of test, old facts are viewed under new lights, and often new ones are discovered. So that science gains even should the theory fail in the test. Thus may Masonry gain by the labors of investigators, even should their theories fail; and investigation courteously conducted is creditable to the participants and the Fraternity. It is not to be expected of a Grand Lodge, any more than of a Scientific Society, that it should sanction, by adoption, any of these new theories, before the proof of their truth has amounted to a demonstration. The Grand Lodge is the conservator of Freemasonry as it has been received by its constituency; and must, by its duty, adhere thereto until the new theory shall have successfully passed beyond the stages of possibilities and probabilities, and demonstrated not only that many, but that all facts are reconciled to it.

As a historical question, it can not longer be contended that the institution of Freemasonry is due to the London Grand Lodge. Important and valuable to the future prosperity of the Craft as were some of the modifications they made in its organization, yet the substantial characteristics remained as they had received them from those who went be

fore them. Uncontroverted evidence shows the existence in England and Scotland, during more than a century preceding A. D. 1717, of numerous active Lodges of Freemasons; and many manuscripts have been brought to light from public as well as private archives, containing sketches of the history of the Craft, and the ancient charges. These manuscripts seem to have been written at different dates, in the fifteenth, sixteenth and seventeenth centuries, and appear to be distinct, corrupted variations of some preceding older original works on the same subject. The Grand Lodge of England was formed of several Lodges already existing under old Constitutions; and a collation of the lately published manuscripts with the first publication by the Grand Lodge of London (1722-3), shows the latter embodies a large part of the ancient histories, and that a very considerable part of the ancient charges was adopted; and also distinctly claims great antiquity for the Craft. Some eight or nine of these manuscripts have been unearthed by the labor of students, among whom the historian of Old York Masonry, Bro. Hughan, has been eminently successful in rescuing, from the archives of that early and celebrated Lodge, several of considerable importance.

Notwithstanding there are considerable variations in the language, some differences in the matter, and many corruptions in these manuscripts, there is a marked similarity of substance among them; showing that the Craft in the different shires whence the manuscripts were drawn, was moulded on the same general principles.

These manuscripts agree that the first charge to a Craftsman was, "To be true to God and to holy church, and use neither heresy or error, according to your own understanding," &c. The most of them begin by an invocation to the Holy Trinity; and the sacramental oath to adhere to the charges is directed to be taken on a "book," which some are careful to designate as the Holy Scriptures. At the era when the originals of these manuscripts were composed, there can not be a doubt that Freemasonry lived in accord with the established Christian religion of England. In the sixteenth century began the era of religious wars in England. The Episcopal schism of Henry VIII, from the church of Rome, led the way. The rise of the Presbyterian Church, topling over Romanism and Episcopacy, followed; and then the restoration of Episcopacy. From 1540 till the passage of the Toleration Act, 1688, there was no peace between the conflicting schisms and sects; and whichever in its turn was uppermost, persecuted the others with relentless severity. It was in 1721, or nearly a generation later, that the Constitution of the London Grand Lodge was adopted.. We find this old charge to be true to God and

holy church, and use no heresy, is not in the London Constitution. At some time during the religious wars, it had dropped out of Masonry, probably very early; the dates of the manuscript copies collated, as already stated, do not indicate the date of the originals from which they were transcribed.

An examination of the London Constitution of 1722, and of the history published in connection therewith,-Payne's Constitution, as it is called-will throw some light on the the inquiry why the charge to be true to Holy Church has been omitted. It will at the same time show the true exoteric characteristics of Freemasonry.

In the London Constitution, published in 1722, the first charge concerning God and Religion, is—

"A Mason is obliged by his tenure to obey the moral law; and if he rightly understand his art he will never be a stupid atheist, nor an irreligious libertine. But although in ancient times Masons were charged in every country to be of the religion of that country, or nation, whatever it was, yet 'tis now thought more expedient only to oblige them to that religion in which all men agree, leaving their particular opinions to themselves; that is, to be good men and true, or men of honor and honesty, by whatever denominations or persausions they may be distinguished; whereby Masonry becomes the centre of union, and the means of conciliating true friendship among persons that must have remained at a distance."

At page 50 is found Rule Second,—" For Behavior after Lodge is over." "You may enjoy yourselves with innocent mirth, treating one another according to ability, but avoiding all excess, or forcing any brother to eat or drink beyond his inclination, or hindering him from going when his occaions call him; or doing, or saying any thing offensive, or that may forbid a free and easy conversation; for that would blast our harmony, and defeat our laudable purposes. Therefore, no private pique, or quarrels, must be brought within the doors of the Lodge; far less any quarrels about religion, or nations, or state policy; we being Masons of the Catholic religion above mentioned; 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 strictly enjoined and observed but especially ever since the Reformation in Britain, or the dissent and secession of these nations from the Communion of Rome.”

Thus it is distinctly stated that their departure from the old Masonic charge to adhere to Holy Church, &c., was a matter of expediency only; political considerations, the necessity of being in accord with the government of the country, seemed to have compelled the English