George F Dillon.

War of antichrist with the Church and Christian civilization : lectures delivered in Edinburgh in October 1884 online

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master, were either remodelled or newly formed, as we know them


now. Charles I. was decapitated in 16-49, and Ashmole being a
Kojalist to the core, soon turned English Masonry from the
purposes of Cromwell and his party, and made the craft, which
was always strong in Scotland, a means to upset the Government of
the Protector and to bring back the Stuarts. Now " Hiram" became
the murdered Charles, who Avas to be avenged instead of James
Molay, and the reconstruction of the Temple meant the restoration
of the exiled House of Stuart. On the accession of Charles II.,
the craft was, of course, not treated with disfavour ; and when
the misfortunes of James II., drove him from the throne, the
partisans of the House of Stuart had renewed recourse to it as a
means of secret organization against the enemy.

To bring back the Pretender, the Jacobites formed a
Scotch and an English and an Irish constitution. The English
constitution embraced the Mother Lodge of York and that of
London, which latter separated from York, and with a new spring
of action started into life as the Grand Lodge of London in 1717.
The Jacobite nobles brought it to France chiefly to aid their
attempts in favour of the Stuarts. They opened a lodge
called the " Amity and Fraternity," in Dunkirk, in 1721, and in
1725, the Lord Derwentwater opened the fmious Mother Lodge
of Paris. Masonry soon spread to Holland (1730), to Germany
in 1736, to Ireland in 1729, and afterwards to Italy, Spain,
and Europe generally. All its lodges were placed under the
Grand Lodge of England, and remained so for many years.

I mention these facts and dates in order to let you see that
precisely at the period when Freemasonry -was thus extending
abroad, the Infidelity, which had been introduced by Bayle and
openly advocated by Voltaire, was being disseminated largely
amongst the corrupt nobility of France and of Europe generally.
It was, as we have already seen, a period of universal licence in
morals with the great in every country, and the members of
the Grand Lodge in England were generally men of easy virtue
whose example was agreeable to Continental libertines.

Voltaire found, that the Masonry to which he had been


affiliated in London, was a capital means of dilFusing his doctrines
among the courtiers, the men of letters, and the public of
France. It was like himself, the incarnation of hypocrisy and
lying. It came recommended by an appearance of philanthropy
and of religion. Ashmole gave it the open Bible, together with
the square and compass. It called the world to witness that it
believed in God, " the great Architect of the Universe." It
had " an open eye," which may be taken for God's all-seeing
providence, or for the impossibility of a sworn Mason escaping
his fate if he revealed the secrets of the craft or failed to
obey the orders he was selected to carry out. It made members
known to each other, just as did the ancient craft, in every
country, and professed to take charge of the orphans and widows
of deceased brethren who could not provide for them. But, in
its secret conclaves and in its ascending degrees, it had means to
tell the victim whom it could count upon, that the " Architect "
meant a circle, a nothing ; ^ that the open Bible was the universe ;
and that the square and compass was simply the fitness of
things — the means to make all men " fraternal, equal and free " in
some impossible utopia it promised but never gave. In the
recesses of its lodges, the political conspirator found the men and
the means to arrive at his ends in security. Those who ambitioned
office found there the means of advancement. The old spirit
breathed into the fraternity by Socinus, and nourished so well
by the heretical libertines of the England and Germany of the
seventeenth century, and perfected by the Infidels of the
eighteenth, was master in all its lodges. Banquets, ribald songs
and jests, revelling in sin, constituted from the beginning, a leading
feature in its life. Lodges became the secure home for the roue,
the spendthrift, the man of broken fortunes, the Infidel, and the
depraved of the upper classes. Such attractive centres of sin,
therefore, spread over Europe with great rapidity. They were
encouraged not only by Voltaire, but by his whole host of
Atheistic writers, philosophers, encyclopaedists, revolutionists,

^ See section xxi. " Freemasonry with Oui'selves," page 121.


and rakes. The scoundrels of Europe found congenial employment
in them; and before twenty years elapsed from their first intro-
duction, the lodges were a power in Europe, formidable by the
union which subsisted between them all, and by the wealth,
social position, and unscrupulousness of those who formed their
brotherhood. The principles fashionable — and indeed alone
tolerated — in them all, before long, were the principles of Voltaire
and of his school. This led in time to —


The Union and Illuminism of Masonry.
With the aid of Voltaire, and of his party. Freemasonry
rapidly spread amongst the higher classes of France and wherever
else in Europe the influence of the French Infidels extended. It
soon after obtained immense power of union and propagandism.
In France and everywhere else it had an English, a Scotch, and a
local obedience. These had separate constitutions and ofiicers,
even separate grades^ but all were identical in essence and in aim.
A brother in one was a brother in all. However, it seemed to the
leaders that more unity was needed, and aided by the adhesion
of the Duke de Chartres, subsequently better known as the
Duke of Orleans, the infamous Philippe-Egalite, who was Grand
Master of the Scotch Masonic Body in France, the French
Masons in the English obedience desiring independence of the
Mother Lodge of England, separated, and elected him the first
Grand Master of the since celebrated Grand Orient of France.
Two years after this, the execrable "Androgyne" lodges for
women, called "Lodges of Adoption," Avere established, and had
as Grand Mistress over them all, the Duchess of Bourbon,
sister of Egalite. The Infidels, by extending these lodges for
women, obtained an immense amount of influence, which they
otherwise never could attain. They thus invaded the domestic
circle of the Court of France and of every Court in Europe.
Thus, too, the royal edicts, the decrees of Clement XII.
and Benedi(it XIV, against Freemasonry, and the eflbrts of


conscientious officers, were rendered completely inoperative.
After the death of Voltaire, the extension of Freemasonry became
alarming ; but no State eifort could then stop its progress. It
daily grew more powerful and more corrupt. It began already
to extend its influence into every department of state. Promotion
in the army, in the navy, in the public service, in the law, and
even to the flit benefices "in commendam " of the Church,
became impossible without its aid ;^ and at this precise juncture,
when the political fortunes of France were, for many reasons,
growing desperate, two events occurred to make the already
general and corrupt Freemasonry still more formidable. These
Avere the advent of the Illuminism of Saint Martin in France,
and that of Adam Weishaupt in Germany, and the increased
corruption introduced principally by means of women-Freemasons.
A Portuguese Jew^ named Martinez Pasqualis, was the first
to introduce Illuminism into the Lodge of Lyons, and his system
was afterwards perfected in wickedness by Saint Martin,
from whom French Illuminism took its name. Illuminism meant
the extreme extent of immorality. Atheism, anarchy, levelling,
and bloodshed, to which the principles of ]\Iasonry could be
carried. It meant a universal conspiracy against the Church

1 Before the celebrated "Convent" of Wilhehusbad there was a thorough
understanding between the Freemasons of the various Catholic countries of
Continental Europe. This was manifested m the horrible intrigues wliich led to
the suppression of the Society of Jesus in France, Spain, Portugal, Germany, and
Naples ; and which finally compelled Clement XIV. to dissolve the great body by
ecclesiastical authority. No doubt the Jesuits had very potent enemies in the
Jansenists, the Galileans, and in others whose party spirit and jealousy were
stronger than their sense of the real good of religion. But without the unscru-
pidous intrigues of the Infidels of Voltaire's school banded into a compact
active league by the newly -developed Freemasonry, the influence of the sects of
Christians hostile to the Order could never effect an effacement so complete and so
general. Anglican lodges, we must remember, appeared in Spain and Portugal
as soon as in France. One was opened in Gibraltar in 1726, and one in Madrid in
1727. This latter broke with the mother lodge of London in 1779, and founded
lodges in Barcelona, Cadiz, Vallidolid, and other cities. There were several lodges
at work in Lisbon as early as 17;)5. The Duke de Choiseul, a Freemason, with
the aid of the abominable de Pompadour, the harlot of the still more abominable
Louis XV., succeeded in driving the Jesuits from France. He then set about
influencing his brother ]\Lisons, the Count De Aranda, Prime Minister of
Charles III. of Spain, and the infamous Carvalho-Pombal, the alte7- e<jo of the
weak King of Portugal, to do the same rvork in the Catholic States of their
respective sovereigns. The Marquis de L'Angle, a French Freemasonic Atheist,


and established order. It constituted a degree of advancement
for all the lodges, and powerfully aided to make them the centres
of revolutionary intrigue and of political manipulation which
they soon became in the hands of men at once sunk in Atheism
and moral corruption.

An idea of these lodges may be obtained from a description
given of that of Ermanonville, by M. Le Marquis de Lefroi, in
Dictlonnaire des Errors Sociales^ quoted by Deschamps, vol. ii.,
page 93.

" It is known," he says, " that the Chateau de Ermanon-
ville belonging to the Sieur Girardin, about ten leagues from
PariSj was a famous haunt of llluminism. It is known that there,
near the tomb of Jean-Jacques, under the pretext of bringing
men back to the age of nature, reigned the most horrible
dissoluteness of morals. Nothing can equal the turpitude of
morals which reigns amongst that horde of Ermanonville.
Every woman admitted to the mysteries became common to the
brothers, and was delivered up to the chance or to the choice
of these true ' Adamites.' " Barruch in his Memoir es sur le
Jacohinisiii, t. iv., p. 334, says, "that M. Leseure, the father of

and friend of Choiseul, thus writes of De Aranda — " lie is the only man of
which Spain can be proud of at this moment. He is tlie sole Spaniard of our
days whom posterity will place on its tablets. It is he whom it will love to place
on the front of all its temples, and whose name it will engrave on its escutcheon
together with the names of Luther, of Calvin, of Mahomet, of William Penn,
and of Jesus Christ ! It is he who desired to sell the wardrobe of the saints, the
property of virgins, and to convert the cross, the chandeliers, the patens, &c.,
into bridges and inns and main roads." We cannot be surprised at what
De Aranda attempted after this testimony. He conspired with Choiseul to forge
a letter as if from the General of the Jesuits, Ricci, which purported to prove
that the King's mother was an adulteress, and that the King had no claim to the
Spanish throne. Secretly, therefore, an order was obtained from the weak
Monarch, and on a given day and hour the Jesuits in all parts of the Spanish
dominions were dragged from their homes, placed on board ships, and cast on the
shores of the Pontifical States in a condition of utter destitution. A calumny as
atrocious and unfounded enabled Pombal to inflict a worse fate on the Jesuits of
Portugal and its dependencies. Charles III. ordered Panucci, another Masonic
enemy of the Jesuits, to banish the members of the society from Nai^les, where
his son reigned. Geiser writes to Voltaire that the half-fool Joseph II. was
initiated in the mysteries of Masonry andaccordingly the Jesuits, notwithstanding
the sympathies of the Empress Mary Theresa, fell in Austria. The world was
left thus free for the Masonic philosophers to compass the destruction which they
planned at Wilhelmsbad and effected in the llevolution eight years afterwards.


the lio,ro of La Vendee, having been affiliated to a lodge of this
kind, and having, in obedience to the promptings of conscience,
abandoned it, was soon after poisoned." He himself declared to
the Marquis de Montron that he fell a victim to 'Hhat infamous
horde of the Illuminati."

The lUuminism of Saint Martin was simply an advance in
the intensity of immorality, Atheism, secrecy, and terror, Avhich
already reigned in the lodges of France. It planned a deeper
means of revolution and destruction. It became in its hidden
depths a lair in which the Atheists of the period could mature
their plans for the overthrow of the existing order of things to
their own best advantage. It gave itself very captivating names.
Its members were " Knights of Beneficence," " Good Templars,"
''Knights of St. John," &c. They numbered, however, amongst
them, the most active, daring, and unscrupulous members of
Masonry. Tliey set themselves at work to dominate over and
to control the entire body. They had no system, any more than
any other sort of Masons, to give the world instead of that
which they determnied to pull down. The state of nature,
goods and the sexes in common, no God, and instead of God a
hatred for everything sustaining the idea of God, formed about
the sum total of the happiness which they desired to see reign in
a world, where people should be reduced to a level resembling
that of Avild cattle in the American prairies. This was the
Illumination they destined for humanity ; yet such was the
infatuation inspired by their immoral and strange doctrines that
nobles, princes, and monarchs of the period, including Frederick II.
of Prussia and the silly Joseph II. of Austria, admitted to
a part of their secrets, were the tools and the dupes, and even
the accomplices, of these inflimous conspirators.


The Illuminism of Adam Weishauft.
But the Illuminism of Lyons was destined soon to have a
world-wide and ineradicable hold on the Masonry of the world


by means of an adept far more able than Saint Martin or any
of his associates. This was Adam Wieshaupt, a Professor of
Canon Law in the University of Munich. I shall detain you a
while to consider this remarkable individual who, more than any
of the Atheists that have arisen in Masonry, has been the cause
of the success of its agencies in controlling the fate of the
world since his day. Had Weishaupt not lived, Masonry may
have ceased to be a power after the reaction consequent on the
first French Revolution. He gave it a form and character
which caused it to outlive that reaction, to energize to the
present day, and which will cause it to advance until its final
conflict with Christianity must determine whether Christ or
Satan shall reign on this earth to the end.

Voltaire's will to do God and man injury was as strong as
that of Weishaupt. His disciples, D'Alembert, Diderot, Dami-
laville, Condorcet, and the rest, were as fully determined as he
was, to eradicate Christianity. But they desired in its stead a
system with only a mitigated antipathy for monarchy, and which
might have tolerated for a long time such kings as Frederick of
Prussia, and such Empresses as Catherine of Russia. But
the hatred for God and all form of worship, and the determina-
tion to found a universal republic on the lines of Communism,
was on the part of Weishaupt a settled sentiment. Possessed of
a rare power of organization, an education in law which made
him a pre-eminent teacher in its highest faculty, an extended
knowledge of men and things, a command over himself, a repute
for external morality, and finally, a position calculated to win
al)le disciples, Weishaupt employed, for fifty years after the death
of Voltaire, his whole life and energies in the one work of per-
fecting secret associations to accomplish by deep deceit, and by
force when that should be practical, the ruin of the existing
order of religion, civilization, and government, in order to
plant in its stead his own system of Atheism and Socialism.

He found contemporary Masomy well adapted for his ends.
His object was to extend it as far as possible as a means of


seducingmenaway from Christianity. He well knew that Masonry
and the Church were in mortal conflict, and that the moment a
man became a Mason, he, that instant, became excommunicated ;
he lost the grace of God ; he passed into a state of hostility to
the Church ; he ceased to approach the Sacraments ; he was
constituted in a state of rebellion ; he forfeited his liberty to
unknown superiors; he took a dreadful oath — perhaps many — not
to reveal the secrets then, or at any after time, to be committed
to his keeping ; and finally, he placed himself amongst men, all of
whom were in his own position, and in whose society it was
possible and easy for the astute disciples of Weishaupt to lead
him farther on the road to ruin.

Weishaupt's view, then, was first to entice men into Masonry
— into the lowest degree. A great gain for evil was thus at once
obtained. But a man, though in Masonry, may not be willing
to become an Atheist and a Socialist, for some time at least. He
may have in his heart a profound conviction that a God existed,
and some hope left of returning to that God at or before his
death. He may have entered Masonry for purposes of ambitioUj
for motives of vanity, from mere lightness of character. He may
continue his prayers, and refuse, if a Catholic, to give up the
Mother of God and some practice of piety loved by him from his
youth. But Masonry was a capital system to wean a man gradu-
ally away from all these things. It did not at once deny the
existence of God, nor at once attack the Christian Dispensation.
It commenced by giving the Christian idea of God, an easy, and,
under semblance of respect, an almost imperceptible shake. It
SAvore by the name of God in all its oaths. It called him,
however, not a Creator, only an architect — the great Architect of
the universe. It carefully avoided all mention of Christ, of the
Adorable Trinity, of the Unity of the Faith, or of any faith. It
protested a respect for the convictions of every man, for the
idolatrous Parsee, for the Mahommedan, for the Heretic, the
Schismatic, the Catholic. By-and-by, it gave, in higher
degrees, a ruder shock to the belief in the Deity and a gradual


inducement to favour Naturalism. This it did gradually, imper-
ceptibly, but effectually. Now, to a man who meditated the vast
designs of social and religious destruction contemplated by
Weishaupt, Masonry, especially the Masonry of his period, was
the most effective means that could be conceived. In its midst,
therefore, he planted his disciples, well versed in his system.
These consisted of three classes, each class having subdivisions,
and all of which were high degrees of Masonry. The first
class of Illuminati, was that of preparation. It consisted of two
degrees, namely, the degree of Novice and that of Minerval. The
Miuervals formed the great body of the order, and were under the
direction of certain chiefs, who themselves were subjected to other
agencies invisible to those instructed by themselves. Weishaupt
instructed the teachersof the Minervals to propose each year to their
scholars some interesting questions, to cause them to write themes
calculated to spread impiety amongst the people, such as
burlesques on the Psalms, pasquinades on the Prophets, and
caricatures of personages of the Old Testament after the manner
of Voltaire and his school. It is surprising with what exactitude
these Minervals follow out the instructions of Weishaupt to this
day. At this moment, in London, under the eyes of the
Lord Chancellor, pamphlets, with hideous woodcuts, ridiculing
David, ''the man after God's own heart," are weekly published.
One of these, which was handed to me in a public place, had a
woodcut representing the "meek Monarch of Judea," with a head
just severed from a human body in one hand, and the sword that
did the deed in the other. Another represented him amidst a
set of ridiculous figures dancing. From this we can easily judge
that illuminated Masonry is at work somewhere even in London,
and that the Masonry in high quarters is blind to its excesses,
exactly as happened in France a few years before the French
Kevolution. Now these Minervals, if they manifested what the
German Masons call "religionary " inclinations, might indeed
receive the first three Masonic degrees, but they were not to be
further promoted in Illuminism. They were relegated to


the rank and file of Masonry, who were of use in many ways for
the movement, but they were never to be trusted witli the real
secret. The teacher, without seeming to do so, was ordered
to encourage, but not to applaud publicly, such blasphemies as
the Minervals might make use of in their essays. They were to
be led on, seemingly by themselves, in the ways of irreligion,
immorality, and Atheism, until ripe for further promotion in evil
progress. Finally, in the advanced grades of Illuminated Major
and Minor, and in those of Scotch Knight and Epopte or Priest
they were told the whole secret of the Order as follows, in a
discourse by the initiator.

" Remember," he said, " that from the first invitations
which we have given you, in order to attract you to us,
we have commenced by telling you that in the projects of our
Order there did not enter any designs against religion. You re-
member that such an assurance was again given to you when
you were admitted into the ranks of our Novices, and that it
was repeated when you entered into our Minerval Academy.
Remember also how much from the first grades we have spoken
to you of morality and virtue, but at the same time how much
the studies which we prescribed for you and the instructions
which we gave you rendered both morality and virtue independent
of all religion ; how much we have been at pains to make you
understand, while making to you the eulogy of religion, that
it was not anything else than those mysteries, and that worship
degenerated in the hands of the priest. You remember with
what art, with what simulated respect we have spoken to you
of Christ and of his Gospel ; but in the grades of greater Illumin-
ism, of Scotch Knight, and of Epopte or Priest, how we have kno wn
to form from Christ's Gospel that of our reason, and from its
morality that of nature, and from its religion that of nature, and
from religion, reason, morality, and nature, to make the religion
and the morality of the rights of man, of equality, and of liberty.
Remember, that while insinuating to you the different parts of
this system, we have caused them to bud forth from yourselves



as if your own opinions. We have placed you on the way; you
have replied to our questions very much more than we did to
yours. When we demanded of you, for example, whether the
religions of peoples responded to the end for which men adopted
them ; if the religion of Christ, pure and simple, was that which
the different sects professed to-day, we knew well enough what to
hold. But it was necessary to know to what point we had
succeeded to cause our sentiments to germinate in you. We
have had very many prejudices to overcome in you, before being
able to persuade you, that the pretended religion of Christ was
nothing else than the work of priests, of imposture, and of tyranny.
If it be so with that religion so much proclaimed and admired,
what are we to think of other religions ? CJnderstand, then, that
they have all the same fictions for their origin, that they are all
equally founded on lying, error, chimera, and imposture. Behold
our secret !

" The turns and counter-turns which it was necessary to
make ; the eulogies which it was necessary to give to the
pretended secret schools ; the fable of the Freemasons being in
possession of the veritable doctrine ; and our Illuminism to-day,

Online LibraryGeorge F DillonWar of antichrist with the Church and Christian civilization : lectures delivered in Edinburgh in October 1884 → online text (page 5 of 26)