The principle, not to introduce politics in your private

assemblies, and the other principle, to be willing subjects to

the government, would, if observed, preserve such societies from

suspicion. But it seems to be agreed, that the society of Masons

have discovered a science of government, or art of ruling society,

peculiar to themselves, and unknown to all the other legislators

and philosophers of the world; I mean not only the skill to know

each other by marks or signs that no other persons can divine,

but the wonderful power of enabling and compelling all men, and

I suppose all women, at all hours, to keep a secret. If this art

can be applied, to set aside the ordinary maxims of society, and

introduce politics and disobedience to government, and still

keep the secret, it must be obvious that such science and such

societies may be perverted to all the ill purposes which have been

suspected. The characters which compose the lodges in America are

such as forbid every apprehension from them, and they will best

know whether any dangers are possible in other countries as well as

in this.... I say cordially with you—let not the tongue of slander

say, that Masons in America are capable of faction. I am very

confident it can not be said by any one with truth of the Masons of

Vermont.[896]

Was the President ironical or frank? He had intimated that the Masons

were _capable_ of corruption: did he, or did he not think they were

guiltless of the charge of conspiracy that had recently been lodged

against them? One could not be absolutely sure from what he had

written. What the Masons of Vermont may have felt when the ambiguous

response of the President was before them, we have no means of knowing;

but there was one Mason in Massachusetts who read the response of the

President to the address of the Vermont Masons, and who was displeased.

In the view of William Bentley, the President had done anything but

assist the cause of Masonry in the hour of its embarrassment. He has

left us the record of his impressions in the following form:

The address to General Washington,[897] as brother, must have

the best effect, because he gives his own testimony, that he is

a stranger to any ill designs of our institution.[898] But the

replies of President Adams, such as he was indeed obliged to offer,

have only left us where he found us, if in so happy a condition.

His answers are candid, but he could know nothing. His answer to

Massachusetts Grand Lodge insinuates his hopes. To Maryland, he

seems to express even his fears.[899] To Vermont, he says, he

believes the institution has been useful But while he expressed a

confidence in the American lodges, he consents to hold our lodges

capable of corruption. His words are, “Masons will best know

whether any dangers are possible in other countries, as well as in

this.”[900]

We have seen that the most appreciable and positive of all the evidence

that the champions of the charge of Illuminism brought against the

Masons was that which Morse embodied in his fast sermon in the spring

of 1799. For once the tiresome reiterations of the theorist and the

reporter of other men’s suspicions were laid aside. For once a straight

thrust was made at a definite point in the armor of American Masonry.

The effect which Morse’s sermon produced on the minds of New England

Masons naturally stimulates inquiry.

Contrary to what might very properly be supposed, the literature of

contemporary New England Freemasonry fails to yield full and convincing

evidence as to the precise character of this reaction. A few formal

public statements were made on the part of representatives of the

craft, or in one or two instances by men who were sufficiently close

to the institution to be used on occasions when Masonry threw wide its

doors of seclusion that the profane might draw near. Some of these must

be noticed.

Far removed from the chief centers of the agitation, at Portland,

Maine, Masonic Brother Amos Stoddard addressed the craft, on the

occasion of the festival of St. John the Baptist, June 24, 1799.[901]

Stoddard did not balk at the admission that the fraternity “have,

unfortunately, tolerated the Illuminati.”[902] But there was this to

be said by way of exculpation: the Illuminati were not legitimate

Masons.[903] “To propagate their revolutionary poison, and to protract

the period of detection” (_sic_), they attached themselves to

Freemasonry and called themselves by its name. In this way the world

had been deceived. But the main citadel of Masonry had not capitulated;

only a section of the fraternity had been taken by treachery.[904] A

temporary wound, undeniably, had been inflicted; but no lasting hurt

would come to the craft.[905]

At Reading, Massachusetts, on the same occasion, Caleb Prentiss, a

non-Mason, told the members and friends of Mt. Moriah Lodge that the

lodges were under suspicion as they had never been before.[906] The

eyes of the _world_ were now turned upon Masonry. The suspicion that

nefarious conspiracies had been formed or countenanced within the

lodges was well fixed in the public mind. Masons would need to walk

with more than ordinary circumspection. They must sedulously keep

themselves spotless from the imputation of such designs, that the craft

be not blamed. By striving to show themselves to be lovers of God and

mankind, friends of religion, friends of their country, and firm and

study supporters of the latter’s civil constitution, government, and

laws, they would be able to vindicate the principles, professions, and

constitutions of true ancient Masonry.[907]

At Ashby, New Hampshire, on the same festival day, an assembly of

Masons and their friends listened to a discourse which by way of

concessions to the opponents of Masonry outstripped anything that

went before or followed after.[908] The Reverend Seth Payson, that

fatuous aspirant to literary fame who elected to be a tardy echo of the

speculations of Robison, Barruel, and Morse,[909] informed his auditors

that while Masonry in its essential principles and constitution had

shown itself to be useful to society, unhappily its name, veil of

secrecy, symbols, and associative principles had been seized by a

body of men in Europe, in order to mask their hellish purposes of

eradicating from the human mind “all belief of a God, of a governing

providence, of the immortality of the soul, and a future state,—to

extinguish every principle of natural and revealed religion and moral

sentiments, and to demolish every government but its own.”[910] In all

its horrid appendages, the French Revolution was the result of this

conspiracy. This “vine of Sodom” was transplanted to the United States:

witness the opposition which in this country developed against those

“eminent benefactors to mankind in general,” Drs. Robison, Morse, _et

al._[911] Without the faithful researches of Morse, in particular, a

very much more serious infection of the Masonic body assuredly would

have occurred.[912]

Such isolated and generally indefinite utterances, it may be urged, are

scarcely to be trusted as offering an accurate reflection of the state

of the Masonic mind. They do not, however, stand altogether alone. From

various and perhaps more solid sources, the evidence is forthcoming

that the year 1799 was a year of deep anxiety and concern on the part

of the Masons of New England.

The diary of William Bentley supplies some evidence to this

effect.[913] His disgust was great that the clergy continued to agitate

concerning the pernicious principles and influence of Weishaupt,

and that with equal pertinacity the press kept the affairs of that

individual and his minions before the public.[914] The equally candid

acknowledgments of other Masons are even more to the point. One

spokesman for Rhode Island Masonry made public admission that the

fraternity was suffering keenly from “a temporary odium.”[915] Another

in Massachusetts uttered the complaint that the industrious zeal

of the unprincipled defamer had involved the craft in most serious

embarrassment.[916] Some were driven to take refuge in the consolation

that the lodges of the Illuminati were bastard organizations, and

therefore Freemasonry could not justly be anathematized on their

account.[917]

When the skies had cleared, as we have seen they soon did, and Masons

began to take stock of the experience through which their institution

had passed, their admissions of what the agitation had cost the order

were even more significant. One confessed that Masonry had started back

affrighted at the hideous spectre of Illuminism, and that the joy that

filled the lodges because they were no longer suspected as “hot-beds of

sedition” and “nurseries of infidelity” was very great.[918] Another

likewise rejoiced in spirit that the dark period of suspicion and

calumny through which the order has been passing was now over, and that

political agitation against the institution was at an end.[919] Another

admitted that after the lapse of a half dozen years it was difficult

to plant a new lodge in one of the most cultured of New England’s

communities, on account of the influence exerted by the works of

Robison and Barruel.[920] Still another confessed that the Illuminati

controversy had cost the fraternity dearly in the matter of membership;

a serious defection had resulted, representing many desertions.[921]

The various causes that contributed to bring about a collapse of the

agitation over Illuminism have elsewhere received attention and for the

most part require no special comment in this connection. One of these,

however, was of such a nature that it has been reserved for brief

exposition at this point.

The death of Washington, while confessedly an event of national

significance, and, as such, shared as the common bereavement of all the

citizens of the country, nevertheless assumed a very special importance

in the eyes of Masons and exerted an immediate and weighty influence

upon the fortunes of the order.

One who turns the pages of the black-bordered newspapers of the day,

all sharing in the universal lamentation and doing their utmost to set

before their readers the last detail regarding the closing hours in

the great man’s life and the arrangement and disposition of affairs

in connection with his obsequies, is likely to find himself amazed

because the Masons found it possible to figure in the circumstances as

conspicuously and largely as they did. The Masons were in evidence, in

very conspicuous evidence, it must be said, in all that pertained to

the funeral rites of the nation’s first chief. Not only was this true

of the funeral ceremonies proper; in innumerable places where mourning

assemblies gathered to pay respect to the memory of Washington, Masons

claimed and were accorded the places of honor in the processions and

concourses that marked these outpourings of popular sorrow.

It cannot be doubted that American Freemasons, while sincere in their

expressions of sorrow on account of Washington’s death, none the less

found a peculiar comfort of soul in being able _at such a time_ to

point to the fallen hero as _their_ “brother.” At an hour when the

tongue of scandal and the finger of suspicion were still active they

esteemed it an opportunity not to be despised to be able to stand

before the country and proudly say, “Washington was of us.”

That this is not idle fancy the following utterances will help to

make clear. At Middletown, Connecticut, a few days after Washington’s

death, a Masonic oration was pronounced in connection with the

observance of the festival of St. John the Evangelist.[922] The

orator, who recognized the season as one of unremitting calumny of

Freemasonry,[923] sought refuge from the strife of tongues for himself

and his brethren by urging the following sentiment:

If what Barruel has suggested of our institution is true; if it is

among US that Jesus Christ is daily sacrificed, and all religion

scoffed at; if our principles and doctrines, either in theory or

practice, have a tendency to destroy the bonds of nature and of

government; how could Washington, that _Perfect Man_, when his feet

were stumbling upon the dark mountains of death, say, “I am ready

to die,” until he had warned the world to beware of the Masonic

institution and its consequences? He was a thorough investigator,

and a faithful follower of our doctrines.[924]

To this must be added the somewhat different apologetic of a prominent

Massachusetts Mason. Speaking at Dorchester, at a Masonic service in

Washington’s memory, the Reverend Thaddeus Mason Harris acknowledged

the value of Washington’s connection with American Freemasonry in these

words:

The honor thus conferred upon us has been peculiarly serviceable

at the present day, when the most unfounded prejudices have been

harbored against Freemasonary, and the most calumnious impeachments

brought forward to destroy it. But our opposers blushed for the

censures when we reminded them that Washington loved and patronized

the institution.[925]

Washington’s Masonic career, Masonry’s uncontested claim to the right

to be first among those who mourned at his burial,—these constituted

a part, and a very substantial part of the demurrer which Freemasonry

offered at the bar of public judgment in answer to its accusers. It

is very certain that after the reinstatement in public favor which

American Masonry was accorded when Washington was buried, the voice of

censure was less and less disposed to be heard.[926]

NOTE.—The fiction of an alliance between American Freemasonry

and the Illuminati had a curious revival in connection with the

antimasonic excitement which swept the United States from 1826 to

about 1832. The mysterious abduction of William Morgan had the

effect of arousing the country to the peril of secret societies,

the Masons particularly. The Antimasonic party for this and

other reasons sprang into existence, and an elaborate political

propaganda and program were attempted. See McCarthy, Charles, _The

Antimasonic Party: a Study of Political Antimasonry in the United

States, 1827–1840_. In Annual Report of the American Historical

Association, 1902, vol. i, pp. 365–574. In connection with the

Antimasonic conventions that were held in various states, efforts

were made to establish a connection between American Masonry and

Illuminism. Thus, in the state convention held in Massachusetts

in 1828–1829, a committee was appointed “to inquire how far

Freemasonry and French Illuminism are

connected.” This committee brought in a report establishing to the

satisfaction of the convention that there was a direct connection

between the two systems, and resulting in the passing of the

following resolution: “Resolved, on the report of the Committee

appointed to inquire how far Free Masonry and French Illuminism

are connected, That _there is evidence_ of an intimate connexion

between the higher orders of Free Masonry and French Illuminism.”

_Cf._ _An Abstract of the Proceedings of the Anti-Masonic State

Convention of Massachusetts, held in Faneuil Hall, Boston, Dec. 30

and 31, 1829, and Jan. 1, 1830._ Boston, 1830, p. 5. On the ground

that the length of the committee’s report made it inadvisable, the

publishing committee deemed it inexpedient to print the “evidence.”

The Vermont Antimasonic state convention of 1830 wrestled with

the same question. Its committee brought in a report so naively

suggestive as to merit notice. Citing the agitation that arose on

account of the literary efforts of “Robison and Barruel in Europe,

and Morse, Payson, and others in America,” the committee expressed

its judgment that those works “called Masonry in question in a

manner which if assumed on any other topic, would have called forth

disquisition and remark on the subject matter of these writings

from every editor in the union; yet the spirit of inquiry, which

these able performances were calculated to raise, was soon and

unaccountably quelled—the press was mute as the voice of the

strangled sentinel and the mass of the people kept in ignorance

that an alarm on the subject of Masonry had ever been sounded, or

even that these works had ever existed.” See _Proceedings of the

Anti-Masonic State Convention, holden at Montpelier, June 23, 24, &

25, 1830. Reports and Addresses._ Middlebury, 1830.

An exploration of the literature of the Antimasonic party yields

nothing more significant. This literature as listed by McCarthy may

be found on pp. 560–574 of the _Report of the American Historical

Association for 1902_, vol. i.

FOOTNOTES:

[862] Mackey, _Lexicon and History of Freemasonry_, pp. 183 _et seq._

One of the most active and influential New England Masons of the period

was the Reverend William Bentley. The following references in his

_Diary_ throw light upon this phase of the situation: vol. ii, pp. 6–8,

11, 12. _Cf._ also Myer’s _History of Free Masonry and Its Progress in

the United States_, p. 15.

[863] _Cf._ for example, a small volume entitled, _Eulogium and

Vindication of Masonry. Selected (and Improved) from Various Writers_,

Philadelphia, 1792. The following excerpt is fairly typical: “There

are brethren who, careless of their own reputation, disregard the

instinctive lessons of our noble science, and by yielding to vice and

intemperance, not only disgrace themselves, but reflect dishonor upon

Masonry in general. It is this unfortunate circumstance which has given

rise to those severe and unjust reflections, which the prejudiced

part of mankind have so illiberally bestowed upon us.” (_Ibid._, p.

11. _Cf. ibid._, p. 19.) This representation of the case is fully

confirmed by _The Freemason’s Monitor; or Illustrations of Masonry: in

Two Parts_. By a Royal Arch Mason ... Albany, 1797, pp. 18 _et seq._.

The following sermon, delivered by a non-Mason, is also suggestive

in this connection: _A Discourse delivered in the New Presbyterian

Church, New York: Before the Grand Lodge of the State of New York ...

June 24th, 1795_. By Samuel Miller, one of the Ministers of the United

Presbyterian Churches in the City of New York, 1795. Miller dwelt

at length upon the suspicion and prejudice that existed against the

Masons, due, as he argued, to (1) the order’s veil of secrecy, (2) the

number of men who have been admitted to membership who were known to

be the open enemies of religion and morality and a disgrace to human

nature itself, and (3) the “scenes of vanity and folly” and “the froth

of nonsense” by which too many Masonic gatherings were characterized.

_Cf. ibid._, pp. 25 _et seq._ Despite the fact that the sermon was full

of frankest criticism, Miller’s composition was ordered printed by the

Grand Lodge, doubtless for the principal reason that he had been at

pains to distinguish between _genuine_ and _spurious_ Masons. Thaddeus

Harris, a prominent Massachusetts Mason, in a sermon preached at the

consecration at a lodge at Groton, Mass., Aug. 9, 1797, took account of

the same criticism of the order. _Cf._ also, Bentley’s _Diary_, vol. i,

p. 379. Reference to such Masonic compilations as _The Vocal Companion

and Masonic Register_, Boston, 1802, and _The Maryland Ahiman Rezon

of Free and Accepted Masons_ ... Baltimore, 1797, will not leave the

reader in doubt that a good deal of the poetry and music employed in

the lodges was excessively hilarious and coarse.

[864] In addition to the sermons of Miller and Harris cited in the

foregoing note, _cf._ _A Discourse on the Origin, Progress and Design

of Free Masonry. Delivered at the Meeting-House in Charlestown, in

the Commonwealth of Massachusetts, on the Anniversary of St. John the

Baptist, June 24, A. D. 1793._ By Josiah Bartlett, M. B., Boston,

1793. p. 17. The Rev. Ashbel Baldwin, chaplain of the grand lodge of

Connecticut, in 1797, came to the defence of Masonry against the same

charge. _Cf._ _The Records of Free Masonry in the State of Connecticut,

etc._ By E. G. Storer, Grand Secretary, New Haven, 1859, vol. i, pp. 97

_et seq._

[865] Jedediah Morse’s efforts, in his fast sermon at May 9, 1798, to

avoid giving mortal offence to the Masons of New England, have already

been noted. See _supra_, LLLpp. 235 _et seq._ As Robison had sought

to exculpate the Masons of England, so Morse sought to exculpate the

Masons of “the Eastern States.” We shall see plenty of evidence,

however, that New England Masons were not deceived. From the first

they recognized with more or less clearness that _Masonry_ itself was

involved. The good name and integrity of their entire institution were

at stake.

[866] General Joseph Warren, the Revolutionary patriot and hero, who

fell at Bunker Hill, one of the most honored leaders of American

Freemasonry.

[867] _Cf._ _Columbian Centinel_, June 30, 1798; also _Massachusetts

Mercury_, Aug. 21, 1798, for the address of the Grand Lodge in full,

together with the President’s cordial response.

[868] Harris was Past Grand Chaplain of the Grand Lodge and Chaplain of

the Grand Royal Arch Chapter of Massachusetts.

[869] _A Charge delivered before the Morning Star Lodge, in Worcester,

Massachusetts, upon the festival of Saint John the Baptist, June 25, A.

L. 5798._ By the Rev. Brother William Bentley, of Salem, Massachusetts.

Worcester, June, A. L. 5798. (The initials A. L. in the foregoing title

stand for _Anno Lucis_, and represent a common Masonic usage). This

charge not only found independent publication, but got into the New

England newspapers generally, and did much to distinguish its author as

a bold defender of the craft.

[870] _Ibid._, p. 9.

[871] Bentley, _op. cit._, p. 16.

[872] _Ibid._, pp. 22 _et seq._

[873] _Ibid._, p. 31. Bentley rarely, if ever, made as generous a

reference to Morse from this time on. His resentment toward the chief

calumniator of Masonry, as Morse came to be regarded, grew apace.

[874] _Discourses, delivered on Public Occasions, Illustrating the

Principles, Displaying the Tendency, and Vindicating the Design of

Freemasonry._ By Thaddeus Mason Harris.... Charlestown, Anno Lucis,

1801.

[875] Harris, _op. cit._, pp. 51 _et seq._

[876] _Ibid._, _Discourses ii_, _vii_, _viii_, and _x_, particularly.

[877] This became one of the terms by which Bentley was alluded to.

[878] _A Sermon delivered before the Grand Lodge of Free and Accepted

Masons of the Commonwealth of Massachusetts, at a Public Installation

of Officers of Corinthian Lodge, at Concord, ... June 25, 1798._ By

Jedediah Morse, D. D., minister of the congregation in Charlestown (n.

d.).

[879] _An Oration, delivered before the Right Worshipful Master and

Brethren of St. Peter’s Lodge, at the Episcopal Church in Newburyport,

Massachusetts, on the festival of St. John the Baptist; celebrated June

25, 5798._ By Worshipful Brother Charles Jackson, P. M., Newburyport,

March, A. L. 5799.

[880] _Ibid._, p. 18.

[881] _Ibid._, p. 17.

[882] _Ibid._, pp. 19 _et seq._

[883] _Ibid._, p. 23.

[884] _Cf. supra_, pp. 254 _et seq._

[885] _Massachusetts Mercury_, Aug. 7, 1798. Bartlett was Grand Master

of the Grand Lodge of Massachusetts.

[886] _Ibid._

[887] In his address before the Worcester Lodge, June 25, Bentley had

gone so far as to designate Morse “a madman” for accepting Robison’s

book at its face value. This led to a retort in kind on the part of

Morse. Bentley, according to Morse, was incapable of making himself

understood; one must always have a commentator in reading him.

_Massachusetts Mercury_, Aug. 3, 1798.

[888] _Ibid._, Aug. 10, 1798.

[889] _Ibid._, Sept. 7, 1798.

[890] _Massachusetts Mercury_, Sept. 18, 1798.

[891] _Ibid._

[892] The Masons appear to have paid little if any attention to the

thanksgiving sermon of November 29, 1798. There was little reason why

they should.

[893] See _Salem Gazette_, Dec. 25, 1798.

[894] _Salem Gazette_, Dec. 25, 1798.

[895] _Ibid._

[896] _Salem Gazette_, Dec. 25, 1798.

[897] Hayden, _Washington and His Masonic Compeers_, p. 176.

[898] _Ibid._, pp. 176 _et seq._

[899] The address of the Maryland Grand Lodge was presented early in

June, 1798. The President’s response followed in due course. Both

documents were freely copied in the newspapers of the day, the New

England papers not excepted. _Cf._ for example, the _Salem Gazette_,

Aug. 10, 1798.

[900] _An Address, delivered in Essex Lodge, Massachusetts, Dec.

27, 5798 (1798), on the festival of St. John the Evangelist, at the

induction of officers._ By William Bentley. Essex Lodge was located

at Salem, Bentley’s home. The address may be found in the Freemason’s

Magazine, February, 1812, pp. 333 _et seq._ Bentley’s further

reflections upon President Adams’s unsatisfactory response to the

Vermont Grand Lodge led him to make even more pointed observations.

Under date of Feb. 4, 1799, he wrote in his diary: “My address to Essex

Lodge out of press. Pres. A. talks like a boy about the danger of the

institution. Men of sense who ridicule or oppose the Institution are

surprised at his simplicity. If he affects to be afraid, he loosens

by the pretence because indifferent persons consider it as a weakness

& his judgment suffers, so that he gets neither aid nor confidence.”

(_Diary_, vol. ii, p. 296.)

[901] _An Oration, delivered in the Meeting house of the First Parish

in Portland, Monday, June 24th, 5799 ... in celebration of the

anniversary festival of St. John the Baptist._ By Brother Amos Stoddard

... Portland, 1799.

[902] _Ibid._, p. 9.

[903] _Ibid._, p. 10.

[904] _Ibid._

[905] _Ibid._

[906] _A Sermon delivered before Mount Moriah Lodge: at Reading in the

County of Middlesex; at the celebration of St. John: June 24th, A. D.

1799._ By Caleb Prentiss, A. M., pastor of the First Parish in said

town ... Leominster (Mass.) ... Anno Lucis, 5799.

[907] Prentiss, _op. cit._, pp. 12, 13.

[908] _A Sermon, at the Consecration of the Social Lodge in Ashby, and

the Installation of its Officers, June 24, A. D. 1799._ By Seth Payson,

A. M., pastor of the church in Rindge, Amherst, N. H. 1800.

[909] _Cf. supra_, p. 321.

[910] Payson’s _Sermon_, p. 8.

[911] Payson’s _Sermon_, p. 9.

[912] _Ibid._

[913] Bentley, _op. cit._, vol. ii, p. 316.

[914] _Ibid._

[915] _The Secrets of Masonry Illustrated and Explained; in a

Discourse, preached at South-Kingston, before the Grand Lodge of the

State of Rhode-Island, etc., September 3d, A. L. 5799._ By Abraham L.

Clark, A. M., rector of St. John’s Church, Providence. Providence,

1799. p. 13.

[916] _An Address, delivered December 18, 1799. Before the Brethren of

Montgomery Lodge; at their Masonic Hall in Franklin...._ By Brother

James Mann, P. M. Wrentham, 1800, p. 16.

[917] _Masonry in Its Glory: or Solomon’s Temple Illuminated._ By David

Austin, Jun.: Citizen of the World. East-Windsor, Connecticut, 1800,

p. 32. _Cf._ _An Oration, pronounced at Walpole, Newhampshire_ [_sic_]

_before the Jerusalem, Golden Rule and Olive Branch Lodges of Free and

Accepted Masons, at their celebration of the festival of St. John the

Baptist, June 24th, A. L. 5800_. By Brother Martin Field, A. B. Putney,

October, 1800.

[918] _An Oration pronounced before the Right Worshipful Master &

Brethren of St. Peter’s Lodge, at the Episcopal Church in Newburyport,

on the festival of St. John the Baptist, June 24th, 5802._ By Brother

Michael Hodge, Jun. P. M. Newburyport, ... 5802, p. 12.

[919] _An Address, delivered before the Grand Lodge of Massachusetts,

on the festival of St. John the Evangelist, Dec. 27th, A. L. 5805...._

By Henry Maurice Lisle, P. M. R. A. C. and Master of Union Lodge,

Dorchester. Boston, 1805, pp. 14 _et seq._

[920] Bentley, _Diary_, vol. iii, p. 228.

[921] _An Address, delivered at the Grand Convention of the Free

Masons of the State of Maryland; held on the 10th May, 1802,—in

which the observance of secrecy is vindicated, and the principal

objections of Professor Robison against the institution, are candidly

considered._ By John Crawford, M. D., Grand Master. Baltimore, 1802,

pp. 5, 8, 9, 30.—In this connection, the following table showing the

numerical increase of certain Massachusetts lodges during the period

1794–1802, compiled from the records of these lodges as contained in

their published histories, will be of interest. In three instances,

_viz._, St. John’s, Corinthian and Columbian, both those who received

membership and those who took degrees are included.

_1794 1795 1796 1797 1798 1799 1800 1801 1802_

St John’s, Boston 11 11 6 23 3 0 31 14 14

Tyrian, Gloucester 5 11 2 3 3 3 5 3 2

Essex, Salem 2 2 1 8 7 1 9 8 8

Washington, Roxbury

(constituted in 1796) 13 10 13 10 6 5

King Solomon’s,

Charlestown 7 14 7 7 4 5 7 4 1

Corinthian, Concord

(constituted in 1797) 28 27* 5 17 16 16

Colombian, Boston

(constituted in 1795) 10 51 25 23 19 25 52 21

St. Andrews, Royal

Arch, Boston 1 7 7 6 10† 3 14 3 5

-- -- -- --- -- -- --- --- --

Totals 26‡ 55‡ 74‡ 113 87 49 118 106 72

* Only one new member admitted after May.

† Only one new member admitted after Sept. 3.

‡ Incomplete.

[922] _A Masonic Oration, pronounced on the festival of St. John the

Evangelist, December 26, 1799.... In Middletown._ By Alexander Collins,

Esq. Middletown, 1800.

[923] _Ibid._, p. 5.

[924] _Ibid._, p. 15. An interesting episode in Washington’s Masonic

career may here be alluded to. In the summer of 1798, the Reverend

G. W. Snyder, a Lutheran clergyman of Frederickstown, Md., wrote

Washington, expressing his fear that Illuminism might possibly gain an

entrance into the American lodges and appealing to Washington to exert

himself to prevent such an unhappy consummation. Snyder accompanied

his letter with a copy of Robison’s _Proofs of a Conspiracy_.

Washington replied to Snyder’s letter to the effect that he had

heard much about “the nefarious and dangerous plan and doctrines

of the Illuminati,” but that he did not believe the lodges of this

country had become contaminated thereby. Later Snyder again addressed

Washington on the subject, expressing surprise that the latter was

doubtful concerning the spread of the doctrines of Illuminism in this

country. To this Washington made answer that he had not intended to

impart the impression by his former letter “that the doctrines of the

Illuminati and the principles of Jacobinism had not spread in the

United States.” On the contrary, he professed himself fully satisfied

on that point. But what he had meant to say formerly was this: he

“did not believe that the lodges of freemasons in this country had,

as societies, endeavoured to propagate the diabolical tenets of the

former, or pernicious principles of the latter.” (_Cf._ Sparks, _The

Writings of Washington_, vol. xi, pp. 314 _et seq._, 377. _Cf._ Hayden,

_Washington and His Masonic Compeers_, pp. 177–189.) A recent study of

this correspondence has appeared. _Cf._ Sachse, _Washington’s Masonic

Correspondence_, Philadelphia, 1915, pp. 117–139. The author manifests

undue eagerness to acquit Washington of serious interest in the

controversy over the Illuminati. His unnecessary emphasis upon Snyder’s

private character, his remark that Brother Washington evidently

surmised that this letter from Snyder was nothing more or less than

a scheme to entrap him” (_Ibid._, p. 124), and his characterization

of Washington’s second letter to Snyder as “sharp,” all strongly

imply that Sachse failed to view the episode in its true setting.

That Washington had a genuine interest in the controversy over the

Illuminati the following letter gives added proof:

“Mount Vernon, 28th Feb^y, 1799.

Rev. Sir,

The letter with which you were pleased to favor me, dated the first

instant, accompanying your thanksgiving sermon, came duly to hand.

For the latter I pray you to accept my thanks.—I have read it,

and the Appendix with pleasure, and wish the latter, at least,

could meet a more general circulation than it probably will have,

for it contains important information, as little known, out of a

small circle as the dissemination of it would be useful, if spread

through the community.

With great respect,

I am,—Revd. Sir,

Your most Obdt. Servant,

G^o. Washington.”

The Rev^d. M^r. Morse

_Washington Collection_, New York Public Library. Washington’s copy of

Morse’s sermon may be found in the Athenaeum, Boston.

[925] _The Fraternal Tribute of Respect Paid to the Masonic Character

of Washington, in the Union League, in Dorchester, January 7th., A. L.

5800._ Charlestown, 1800, p. 11. (The address appeared anonymously.)

[926] Charlestown Masons went so far as to hold out the olive branch of

peace and good-will to Morse, in connection with the Masonic mourning

which followed Washington’s death. It is recorded that the lodge in

Charlestown presented to Morse the cloth which for a time hung under

the portrait of its “beloved Brother, George Washington.” The gift

was gratefully accepted by Morse and was made into a coat which he

afterwards wore. _Cf._ _By-Laws of King Solomon’s Lodge, Charlestown,

etc._ Boston, 1885, p. 83.

5. ATTEMPTS OF DEMOCRATS TO FIX THE COUNTERCHARGE

OF ILLUMINISM UPON THE FEDERALISTS

By 1798 and 1799 the alignment of political parties in New England had

arrived at such a stage that the suspicion of political jockeying to

obtain party advantage was well grounded in the minds of leaders in

both camps. This self-conscious and determined party spirit had been

greatly promoted by the employment of electioneering methods.[927]

The general public had not yet become accustomed to the precise

significance of the broadside, the political pamphlet, and the

newspaper canard; and these all, in a copious stream, had begun to

flow from the country’s presses. Party leaders, however, who knew the

purposes of their own minds if not those of the opposition, were quick

to scent anything that savored of political buncombe.

Coincident with the breaking out of the controversy over the

Illuminati, a number of tales of plots or conspiracies were foisted

upon the public.[928] One of these concerned a band of conspirators

who were alleged to be agents of the French Directory, and who, with

their secret documents concealed in the false bottom of two tubs, had

taken ship from Hamburg to work sedition in this country.[929] Another

concerned the operations of a tailor in the city of Philadelphia, of

whom the report spread that he was engaged in making immense quantities

of uniforms for French soldiers; and if for French soldiers, for whom

could they be intended but for some French army which must be planning

an invasion of the United States? A third tale had to do with the

massacre which, rumor had it, had taken place on the good American

ship Ocean, involving the brutal butchery of her entire crew by the

French.[930]

All these preposterous “plots” were promptly exploded, and in due

course all were traced to Federalist sources. The general effect

upon the opposition scarcely needs to be stated. Such silly tales,

said one Democrat, discredit everything that the Federalists affirm

to be true.[931] They all had been artfully concocted and employed,

said another, “to excite an indignation which might be played off for

the purposes of party.”[932] They were so many alarm-bells, a third

said,[933] rung, we may add, to frighten the people into running to

prop up the bowing walls and tottering pillars of the doomed temple of

Federalism.

This mood of scepticism, imbedded as it was in a more serious mood of

indignation arising from the rebuffs and discomfitures that citizens

of democratic tastes and principles had long suffered at the hands of

Federalist bigotry and intolerance, rendered it inevitable that the

charge of Illuminism should be suspect from the first. One has but to

recall that the year in which the controversy over the Illuminati

broke out has still its characterization in political annals as “the

reign of terror,” to appreciate fully the statement that has just been

made.

Beginning with 1799 a small group of pamphlets appeared, dedicated

by their authors to an effort to convert the charge of Illuminism

into a political boomerang, to be employed as a weapon against the

Federalists. Conspicuous among these, and perhaps first in point of

time, was _A View of the New England Illuminati_,[934] an anonymous

composition, but one whose authorship was soon traced to the Reverend

John Cosens Ogden,[935] an Episcopal clergyman.

Ogden wielded the pen of a ready and discursive writer, the latter

more especially. To follow him step by step as he ranged from Barruel

and Robison to meetings of New England ministers, from meetings of New

England ministers to ecclesiastical usurpations, from ecclesiastical

usurpations to the French Revolution, from the French Revolution to

high-handed measures taken by New England college presidents, and so on

_ad infinitum_, and the while to take equal account of all he touched

upon, would be a formidable and, we may believe, largely unprofitable

exercise. And yet, through a good deal of Ogden’s pamphlet the spirit

of ecclesiastical and political dissent finds a certain earnest and

even vivid expression.

It is true, said Ogden at the outset, that New England had its

Illuminati. They were not, however, such as Robison and Barruel would

represent them to be. The New England societies of the Illuminati

were the monthly meetings of the clergy.[936] The work they did and

the influence they exerted were so like the work and influence of the

societies of which Robison and Barruel wrote that they deserved to be

styled the New England Illuminati: readers could judge for themselves

as to the appositeness of the title thus bestowed.[937] Their

confederacy had been so successful that certain opulent and leading

laymen, who supremely desired to perpetuate the union of church and

state in New England, had lent to these clerical organizations their

fostering care and support.[938] At these monthly clubs, the political

issues of the times were discussed and prayers and orations filled with

invectives against those who had not adopted the creeds and politics of

the members were delivered.[939]

That which first gave offence to these clubs was the establishment

of universal religious toleration in Canada and the petition of

the Episcopalians inhabiting the colonies—now the United States—to

their brethren in England, that a Protestant bishop might be granted

them who would live in their midst.[940] To defeat these measures,

the New England Illuminati were indefatigably busy; and when they

discovered that they were foiled in their efforts, they languished for

a season,[941] until the French Revolution stirred them to new life.

When the Revolution began in France, these New England Illuminated

Clubs redoubled their energies. They prayed, they exhorted, they wrote

and printed numerous dissertations and prophecies, all emphasizing the

import of the Revolution as signalizing the overthrow of the Church

of Rome, which was Antichrist, and of the Pope, who was the Beast of

the Apocalypse, preparatory to the fulfilment of the eternal decree

respecting the Millennium.[942] Everything that the clergy did at this

time smacked loudly of their excessive interest in French affairs. In

order more fully to influence public opinion they took the colleges

into their confederacy, and soon teachers and pupils were busy

disseminating throughout the land principles and prejudices favorable

to the Revolution in France.[943] Nothing was omitted that might have

been done to cement an attachment to the cause of the Revolution.

The fluctuating events of the European wars and the uncertain issue

of French affairs soon cooled the ardor of these clerico-political

societies.[944] For these men were not sincere in their devotion

to France. They were not genuine supporters of the rights of man.

They repudiated their former interest in French politics and turned

fiercely upon those who maintained their interest in the principles

of the Revolution. These men had but one interest. What they desired

was _power_, a millennium in which the money and liberties of all

men should be laid at the feet of the colleges and of the Illuminati

Clubs.[945]

Such was the general indictment that Ogden drew. This attended to, he

proceeded to file a bill of particulars.

The clergy, who constituted the predominating element in these New

England Illuminati Clubs, from the first had occupied a position of

commanding influence in New England. But the clergy _from the first_

had steadily kept the people at a distance.[946] They courted the rich

and schemed to obtain political influence. They united to themselves a

formidable body from among the laity, who looked to them for votes and

preferments. They freely wielded the weapons of ecclesiastical censure

and discipline in efforts to coerce those who would not sell their

consciences for gold or political honors.[947] In the army and the navy

_their_ sons and favorites received promotion; and in the distribution

of college diplomas, because of the same influence, men were honored

who could not construe the Latin parchments they received.[948]

Nominations to magistracies had been handed about by the arrogant

members of these Illuminated Clubs, and good men of the opposition

had been denounced by them at the polls.[949] By the same forces the

public press had been deprived of its freedom and the channels of

public communication diverted to serve unworthy ends.[950] Missionaries

had been sent to frontier communities in the various states, not to

propagate religion, but to extend the influence and to increase the

power of the societies whose agents they were.[951] The destruction of

dissenting bodies had been aimed at and the cause of universal liberty

of conscience spurned as an odious thing.[952]

In their efforts to control the instruments of education, the

representatives of these Illuminated Clubs had manifested the same

illiberal and contracted policy. Public attention had artfully

been withdrawn from the schools of the yeomanry and centered upon

the colleges which the Illuminati controlled.[953] Some of these

institutions had shown themselves subservient in the extreme. The

clergy and corporation of Yale had been so narrow as to cause

philanthropists to turn the gifts they intended for that institution

into other channels, to Harvard particularly.[954] At Dartmouth a

spirit quite as contemptible had prevailed.[955] Fortunately the school

at Cambridge had escaped from the clutches of these bigoted men.

Columbia, too, had recently been placed upon a more liberal foundation,

but not without having incurred the hostility of the Illuminati.[956]

Everywhere, indeed, that the Edwardean theology was not permitted to

flourish unmolested, there the hostility of the New England Illuminati

was felt.[957] Venerable, learned, and experienced Catholic, Episcopal,

and Baptist clergymen were roughly thrust aside at the seats of

learning where these men had control, and dapper young parsons “with

neat gowns and bands, and degrees of Doctor of Divinity, bought and

obtained by the influence of rich merchants”[958] were permitted to

supersede them.

There was no place into which the influence of these men had gone

where contentions and persecutions had not followed.[959] But few

interruptions of the public tranquility had occurred that could not

be traced directly to their door. No hand of sympathy or conciliation

had ever been held out by them to the opposition.[960] Should some

political despot enlist these men under his banner, disaster would

overtake our religion, government, liberty, and property; anarchy and

destruction would overspread a land saved by the valor of freemen, by

the blood of the fathers.[961]

What, therefore, was to be done with such contumacious and intolerable

men? Ogden’s answer sounds surprisingly moderate, in view of the extent

to which the iron of bitterness had entered his soul:

If the New-England Illuminati proceed unheeded and uncontrolled,

this nation will constantly experience the pernicious effects of

discord and popular discontent. Wars at home, tumults abroad, the

degradation of legislatures, judges and jurors, will be our daily

portion.... To dissolve or abolish those societies or clubs would

not be to infringe upon the rights of conscience: to counteract

them is to establish law and peace.[962]

Such was Ogden’s effort to brand the Standing Order of New England with

the hateful mark of the Illuminati.[963] His endeavor was supplemented

by the oratorical and literary effusions of Connecticut’s most shrewd

and impudent Democrat, Abraham Bishop, of New Haven. In the course of

a year, beginning with September, 1800, Bishop delivered, and later

expanded and printed, three orations,[964] in each of which he drew

heavily upon his by no means meagre resources of logic, wit, irony,

and boldness, to arraign Connecticut Federalism as a hideous conspiracy

against the peace of the state and the liberties of the people.

The first of these orations had something of a history, not very

extraordinary to be sure, and yet unique enough to throw some light

upon the mettle of the man and the nature of the opposition that

inflamed his passion. The Phi Beta Kappa Society of Yale College

appointed Bishop its orator for the year 1800, in connection with

the commencement exercises of the college, then held in the month

of September. Exercising the traditional right of selecting his own

subject, Bishop elected to prepare an oration on “The Extent and

Power of Political Delusion,” instead of writing on “broken glass,

dried insects, petrifactions, or any such _literary_ themes,” as he

afterwards intimated the Federalists doubtless had expected.[965] The

labor of composition completed, Bishop showed his manuscript to the

secretary of the society, only to be informed later that on account of

the political character of his effort his appointment as orator had

been rescinded by the society. Not to be routed by any such expert

generalship on the part of the enemy, Bishop rallied his Democratic

friends, procured a hall, and on the evening of the Phi Beta Kappa

exercises, held forth in the presence of an audience of very gratifying

proportions.[966]

And what had Abraham Bishop to say on “The Extent and Power of

Political Delusion” which in the view of the Phi Beta Kappas amounted

to an abuse of “the confidence of the Society, ... involving the

members in that political turmoil which disgraces our country”?[967]

Much in every way. He devoted several scores of pages to an exposition

of the delusive arts of the “friends of order,” which, being

interpreted, meant the knavery of the Federalists throughout the

country in general and in Connecticut in particular. The major portion

of his “argument” need not detain us, since Bishop ran the full gamut

of political crimination, charging upon the Federalists an amount of

deception and chicanery truly appalling. One item only is of interest

to us. Among the endless “delusions” that he cited as evidence of the

hypocrisy of the Federalists was the clergy’s habit of waiving the

sacerdotal functions, descending from their high seats made venerable

by the respect of the people for religion, and imposing upon their

auditories political sermons based upon texts drawn from Robison and

Barruel.[968] Happily, he continued, the people were able to penetrate

this stratagem, along with the rest.

Robison and Barruel can deceive us no more. The 17 sophistical

work-shops of Satan have never been found: not one illuminatus

major or minor has been discovered in America, though their names

have been published, and though their existence here is as clearly

proved as was their existence in Europe.[969]

But Bishop’s thought upon the subject of the Illuminati had not

yet fully ripened.[970] The circumstances under which this virgin

effort of his was executed added considerably to his reputation; so

much so that when at the end of the following winter the Democrats

of Wallingford adopted the irreverent suggestion of holding a public

thanksgiving to celebrate the election of Thomas Jefferson to the

presidency, Bishop was asked to be one of the mouthpieces of their

joy on that occasion. The ground over which Bishop traveled in the

Wallingford oration was much the same as before. Again the “friends of

order” were arraigned for their impostures and their oppressions. Such

were “blind guides,” “a generation of vipers,” dispensers of hypocrisy

to children in their cradles, “arch impostors and prime movers” of

iniquitous works.[971] They were great sticklers for “steady habits”;

but what meant their cry of “steady habits” but mortal hostility to

republicanism in every form?[972]

These self-styled “friends of order,” it should not be forgotten, were

not the _people_. They were the commercial aristocrats who insisted

that ours was a blessed government because _they_ were all becoming

rich, plus the clergy, the bench, the bar, and the office-seeking

and office-holding” class in general.[973] They united church and

state, made religion play a game against civil rights, and strove

to make the object of the American Revolution appear impossible of

full realization.[974] Affecting to respect and serve the rights of

man, they imposed upon the people the funding system, the alien and

sedition acts, and the unwarranted enlargement of the navy.[975] They

stirred up the animosity of the people against the French, excited the

X. Y. Z. mania, and scattered over the country the “_arabian tales_ of

Robison and Barruel.”[976] With respect to religion, they had developed

more hypocrisy in New England than existed in any other equal portion

of the globe.[977] They had cried aloud that atheism prevailed in New

England and infidel books were plentiful; but neither atheists nor

infidel publications were actually to be found, unless in the latter

case the writings of Robison and Barruel and the sermons preached

against infidelity were to be called such.[978] The grave fault of the

clerical “friends of order” was that they had not preached the Gospel.

Instead, they had insulted the intelligence of the people by revamping

the fables of a Scotch monarchist and a Catholic abbé. They imputed

infidelity to the Democrats, while they themselves caused infidelity

to abound. They directed all their darts of “democratic infidels” and

“infidel philosophy” against one man, Thomas Jefferson, and in this way

caused their enemies to blaspheme and say, “Where is your God?”[979]

And so on through a hundred pages less one. In a tirade of such

interminable length the idea of a Federalist conspiracy against the

best interests of the people of New England was worked out in more than

ample detail. All that was needed was to apply the term “Illuminati,”

and the catalogue of incriminations would be complete. This application

Bishop proceeded to make in his third oration, which appeared sometime

within the year 1802.

Bishop’s last effort surpassed all that he had previously achieved

in the way of boldfaced and reckless assertion. Constant reiteration

and an awkward effort to fashion his composition on the form that

Robison and Barruel supplied him, gave to the pamphlet abundant

suggestions of insincerity and political rant. The union of church

and state in New England was presented as a constant, powerful, and

efficient enemy against Christianity and the government of the United

States.[980] Thus the true Illuminatists were the political clergy and

the Federalist leaders.[981] The charge of infidel conspiracy brought

against the Democrats a few years previous constituted nothing more

nor less than a specious accusation brought forward “to prostrate

the public mind.”[982] Robison and Barruel were miserable mixtures

of falsehood and folly.[983] The Federalists were well aware of this

when they launched their charge of infidel philosophy against Thomas

Jefferson and the party that supported him. The Federalists were simply

desperate. They were determined to go to any lengths to keep Jefferson

out of the presidency. All their works were saturated with sacrilege

and impiety. Their public fasts were kept for political purposes.[984]

Their cry, “The church is in danger!” was hollow and insincere.[985]

Their praise of the Federal administration had no other object than

to effect the abasement of the Democrats.[986] Their “Church and

State Union” freely sacrificed the highest interests of religion and

government to the cause of party.[987]

A more extended report of Bishop’s waspish and bitter harangue would

neither strengthen his indictment nor elucidate his “proofs.” His

pamphlet has significance only as an outburst of triumphant but still

indignant New England Democracy as it reflected upon the exasperating

obstacles which the opposition had thrust in its way as it had

pressed forward to power. Nothing could be clearer than that the word

“Illuminati” had lost all serious and exact significance and had become

a term for politicians to conjure with;[988] or if not that, to give

point to the general charge of calloused villainy which Democrats

lodged against Federalists at the turn of the eighteenth century.

FOOTNOTES:

[927] Robison, _Jeffersonian Democracy in New England_, pp. 26 _et

seq._ _Cf._ Bentley, _Diary_, vol. ii, pp. 289, 346, 421, 429, 458.

[928] The situation is well covered by McMaster, _History of the People

of the United States_, vol. ii, pp. 441 _et seq._

[929] On account of the supposed place of concealment of the imaginary

papers, this was commonly referred to as the “tub plot.”

[930] The public report of this story by Morse has already been noted.

_Cf. supra_, p. 306.

[931] _Independent Chronicle_, April 18, 1798. _Cf._ _Constitutional

Telegraph_ (Boston), Oct. 2, 1799.

[932] _To the Freemen of Rhode-Island, etc._, p. 4. This pamphlet

was issued anonymously and without date. Its author was Jonathan

Russell, and the date of its publication fell within the period of the

Adams-Jefferson contest for the presidency, _i. e._, 1800–1801. The

passage from which the quotation is taken is marked by not a little

dignity and comprehension. “The people have been continually agitated

by false alarms, and without even the apparition of a foe. They have

been made to believe that their government and their religion were

upon the eve of annihilation. The ridiculous fabrications of plots,

which have been crushed out of being by the weight of their own

absurdity; and the perpetration of massacres which never existed,

but in the distempered malevolence which preached them, have been

artfully employed to excite an indignation which might be played off

for the purposes of party. Tubs have arrived at Charlestown. The crews

of the Ocean and Pickering have been murdered.... No falsehood which

depravity could invent, has passed unpropagated by credulity; and no

innocence which virtue could render respectable and amiable has escaped

unassailed by federal malignity. Bigotry has cried down toleration, and

royalism everything Republican.” (_Ibid._)

[933] _Aurora_, June 5, 1799.

[934] The pamphlet’s full title follows: _A View of the New England

Illuminati: who are indefatigably engaged in Destroying the Religion

and Government of the United States; under a feigned regard for their

safety—and under an impious abuse of true religion_. The pamphlet

passed through at least two editions. The citations of this study are

from the second.

[935] Ogden (1740–1800) was rector of St. John’s Church (formerly

Queen’s Chapel), Portsmouth, N. H., from 1786 to 1793. He was a

well-meaning but an exceedingly erratic man. Perry, _The History of the

American Episcopal Church, 1587–1883_, vol. ii, p. 79. He is said to

have been the first Episcopal clergyman to be ordained in the city of

Boston. _Cf. ibid._, p. 488. His death occurred at Chestertown, Md.

[936] _A View of the New England Illuminati_, pp. 2, 3.

[937] _Ibid._, p. 3.

[938] _Ibid._

[939] _Ibid._, p. 5. Ogden’s observations in this connection are

caustic enough. “The people generally attended the public exercises

in the meeting-houses, but had no share in the deliberations of

the ministers. Dinners were prepared, by private donations, of the

most delicious food of the season, which could be procured by the

parishioners; and _a day of conviviality_ was thus observed once a

month by the clergy, to their gratification and the increase of their

association.” (_Ibid._)

[940] _Ibid._, pp. 4 _et seq._

[941] Ogden, _op. cit._, p. 5. Ogden made a delicate thrust at this

point. He professed to see an explanation of the prevalence of

sceptical and deistical notions in New England in the discussions of

the dark and obscure questions that consumed the attention of the

clergy in their monthly meetings, before they became interested in the

affairs of the French Revolution. _Cf. ibid._

[942] _Ibid._, pp. 5 _et seq._

[943] _Ibid._, p. 6.

[944] _Ibid._, p. 7.

[945] Ogden, _op. cit._, p. 7.

[946] _Ibid._, p. 8.

[947] _Ibid._, pp. 8, 18.

[948] _Ibid._, p. 18.

[949] _Ibid._, p. 9.

[950] _Ibid._

[951] Ogden, _op. cit._, pp. 9 _et seq._

[952] _Ibid._

[953] _Ibid._, pp. 11, 16.

[954] _Ibid._, p. 11. President Dwight is dubbed by Ogden “the head

of the Illuminati.” (_Ibid._) “In his sermon preached on the fourth

of July, 1798, in New-Haven, he has given us a perfect picture of the

Illuminati of Connecticut, under his control, in the representation he

has made of the Illuminati of Europe.... Birth, education, elevation,

and connections have placed Doctor Dwight at the head of the Edwardean

sect and Illuminati.... Science he forsakes, and her institutions he

prostrates, to promote party, bigotry, and error.” (_Ibid._)

[955] _Ibid._, pp. 11 _et seq._

[956] _Ibid._, p. 14.

[957] Ogden, _op. cit._, p. 19.

[958] _Ibid._, p. 12.

[959] _Ibid._, p. 19.

[960] _Ibid._, p. 15.

[961] _Ibid._, p. 20.

[962] Ogden, _op. cit._, pp. 10, 11.

[963] Ogden’s pamphlet was in high favor with the Democrats from the

first. The _Aurora_ of Feb. 14, 1800, has the following reference to

it: “This book, within a few months, has attained a very rapid and

extensive circulation, in all parts of the union. It is the ‘clue’ to

the tyrannies at the northward, which have assumed the control of our

affairs, under the sanction of federalism, or an union of church and

state, & which has associated in one focus, federalism, religion, war,

aristocracy, monarchy, and prelacy.” Ogden was responsible for two

other pamphlets, somewhat similar in tone, but less striking. One of

these bore the title: _Friendly Remarks to the People of Connecticut,

upon their College and Schools_. It was published anonymously, and

without indication of date or place of publication. The other bore the

following title and imprint: _A Short History of Late Ecclesiastical

Oppressions in New-England and Vermont. By a Citizen. In which is

exhibited a Statement of the Violation of Religious Liberties which are

ratified by the Constitution of the United States._ Richmond, ... 1799.

Neither of these is worthy of special notice.

[964] In the order of their composition and appearance these were:

(1) _Connecticut Republicanism. An Oration on the Extent and Power of

Political Delusion, delivered in New-Haven, on the evening preceding

the public commencement, September, 1800._ By Abraham Bishop.

Philadelphia, 1800; (2) _Oration delivered at Wallingford, on the 11th

of March, 1801, before the Republicans of the State of Connecticut,

and their general thanksgiving for the election of Thomas Jefferson to

the Presidency and of Aaron Burr to the Vice Presidency of the United

States of America_. By Abraham Bishop. New-Haven, 1801; (3) _Proofs of

a Conspiracy, against Christianity, and the Government of the United

States; exhibited in several views of the union of church and state in

New-England_. By Abraham Bishop. Hartford, 1802.

[965] _Oration delivered at Wallingford, on the 11th of March, 1801_,

p. 101.

[966] Plenty of bad political blood was back of the whole episode.

Bishop’s father, who was charged with holding no less than five

political offices _simultaneously_ under Jefferson, had recently had

his responsibilities extended by being appointed Collector of Customs

for the Port of New Haven. The indignation of the Federalists was

unutterable. A wrathy protest was sent to Jefferson, among whose

specifications was the claim that on account of Bishop Senior’s

advanced age (he was in his seventy-eighth year), the work would fall

to his son who was a foe to commerce and an enemy to order. _Cf._

McMaster, _History of the United States_, vol. ii, pp. 585 _et seq._

In these circumstances Abraham Bishop seems to have found an adequate

_casus belli_.

[967] _Connecticut Courant_, Sept. 15, 1800.

[968] _Connecticut Republicanism. An Oration, etc._, p. 39.

[969] _Ibid._, p. 43.

[970] The reception of Bishop’s oration by the Federalists gave strong

impulse in that direction. The pamphleteers and newspaper scribblers of

that political persuasion promptly attacked him. Noah Webster replied

to Bishop in _A Rod for the Fool’s Back_. “Connecticutensis” wrote and

published _Three Letters to Abraham Bishop_. _Cf._ _Oration delivered

at Wallingford, on the 11th of March, 1801_, pp. 103 _et seq._

[971] _Ibid._, _passim_.

[972] _Ibid._, p. 18.

[973] _Ibid._, pp. 22, 44.

[974] _Ibid._, pp. 26 _et seq._

[975] Bishop, _op. cit._, pp. 47 _et seq._

[976] _Ibid._, pp. 50, 51.

[977] _Ibid._, p. 68.

[978] _Ibid._, p. 87.

[979] _Ibid._, p. 92.

[980] _Proofs of a Conspiracy against Christianity and the Government

of the United States_, preface.

[981] _Ibid._, pp. 15, 16.

[982] _Ibid._, p. 54.

[983] _Ibid._, pp. 60 _et seq._

[984] _Ibid._, p. 64.

[985] _Ibid._, p. 59.

[986] _Ibid._, p. 64.

[987] Bishop, _op. cit._, preface.

[988] The practice was not confined to New England. In New York, for

example, the political enemies of the Clinton family employed the

term “Illuminati” to embarrass the adherents of that faction. _A

Full Exposition of the Clintonian Faction, and the Society of the

Columbian Illuminati; with an account of the writer of the narrative,

and the characters of his certificate men, as also Remarks on Warren’s

Pamphlet._ By J[ohn] W[ood]. Newark, 1802.

BIBLIOGRAPHY

In addition to the principal works made use of in this investigation

and listed below, special bibliographies may be found on pages 75–76,

dealing with answers to Thomas Paine’s _Age of Reason_, and on pages

185–186, dealing with the European Illuminati. The sections devoted to

sermons, orations and addresses, and pamphlets contain only such titles

as indicate significant sources; titles of less important compositions

of this character will be found in the text or in the foot notes.

MANUSCRIPT COLLECTIONS

_Bentley MSS._, American Antiquarian Society Collection.

_Ebeling MSS._, Harvard University Collection.

_Ford Collection_, New York Public Library.

_Pickering Papers_, Massachusetts Historical Society Collection.

_Wolcott Papers_, Connecticut Historical Society Collection.

NEWSPAPERS

_American Mercury_, Hartford.

_Aurora General Advertiser_, Philadelphia.

_Columbian Centinel_, Boston.

_Commercial Advertiser_, New York.

_Connecticut Courant_, Hartford.

_Connecticut Journal_, New Haven.

_Constitutional Telegraph_, Boston.

_Independent Chronicle_, Boston.

_Massachusetts Mercury_, Boston.

_Massachusetts Spy_, Worcester.

_Newburyport Herald_, Newburyport, Mass.

_Porcupine’s Gazette_, Philadelphia.

_Russell’s Gazette_, Boston.

_Salem Gazette_, Salem, Mass.

_The Bee_, New London, Conn.

_Western Star_, Stockbridge, Mass.

COLLECTED WORKS

Adams, John, _Works ... with a life of the author, notes and

illustrations_, (ed. by Charles Francis Adams).

10 vols. Boston, 1850–56.

Ames, Fisher, _Works, with a selection from his speeches and

correspondence_, (ed. by Seth Ames).

2 vols. Boston, 1854.

Hamilton, Alexander, _Works_, (ed. by Henry Cabot Lodge).

9 vols. New York and London, 1886–7.

Jefferson, Thomas, _Writings_, (col. and ed. by Paul Leicester

Ford).

10 vols. New York and London, 1892–99.

Paine, Thomas, _Writings_, (col. and ed. by Moncure Daniel Conway).

4 vols. New York, 1902–8.

Washington, George, _Writings_, (ed. by Jared Sparks).

12 vols. Boston, 1837.

AUTOBIOGRAPHIES, BIOGRAPHIES, AND DIARIES

Beecher, Lyman, _Autobiography, Correspondence, etc._, (ed. by

Charles Beecher). 2 vols. New York, 1864–5.

Bentley, William, _Diary_. 4 vols. Salem, 1905–11.

Bernard, John, _Retrospections of America, 1797–1811_

New York, 1887.

Breck, Samuel, _Recollections, with Passages from his Note-Books,

1771–1862_, (ed. by Horace Elisha Scudder).

Philadelphia, 1877.

Channing, William Ellery, _Memoir, with Extracts from his

Correspondence and Manuscripts_. 3 vols. Boston, 1848.

Christie, Francis A., _The Diary of an Old New England Minister_.

In Harvard Theological Review, January, 1916, pp. 84–107.

Conway, Moncure Daniel, _The Life of Thomas Paine_. 2 vols.

New York and London, 1893.

Dexter, Franklin Bowditch, _Biographical Sketches of the Graduates

of Yale College, with Annals of the College History_.

6 vols. New York (vol. vi, New Haven), 1885–1912.

Field, David Dudley, _Brief Memoirs of the Members of the Class

Graduated at Yale College in September, 1802_.

Printed for private distribution, 1863.

Gibbs, George, _Memoirs of the Administrations of Washington and

John Adams_. 2 vols. New York, 1846.

Green, Ashbel, _Life_, (ed. by Joseph J. Jones). New York, 1849.

Hovey, Alvah, _A Memoir of the Life and Times of the Rev. Isaac

Backus_. Boston, 1858.

Morison, Samuel Eliot, _The Life and Letters of Harrison Gray Otis,

Federalist_. 2 vols. Boston and New York, 1913.

Morse, Edward Lind, _Samuel F. B. Morse: His Letters and Journals_.

Boston and New York, 1914.

Morse, John Torrey, _John Quincy Adams_. Boston, 1882.

Sprague, William Buel, _Annals of the American Pulpit_. 9 vols.

New York, 1857–69.

Sprague, William Buel, _The Life of Jedidiah Morse_. New York, 1874.

Stiles, Ezra, _Literary Diary_, (ed. by Franklin Bowditch Dexter).

3 vols. New York, 1901.

Willard, Sidney, _Memories of Youth and Manhood_. 2 vols.

Cambridge, 1855.

TRAVELS

Brissot de Warville, J. P., _New Travels in the United States of

America, performed in 1788_. Second edition, corrected.

London, 1794.

Dwight, Timothy, _Travels: In New-England and New-York_. 4 vols.

New-Haven, 1821–2.

La Rochefoucauld Liancourt, François Alexandre Frédéric, duc de,

_Travels through the United States of North America,

the Country of the Iroquois, and Upper Canada, in the Years 1795,

1796, and 1797_. (Tr.) 4 vols. London, 1799.

Weld, Isaac, Jun., _Travels through the States of North America,

and the Provinces of Upper and Lower Canada,

during the Years 1795, 1796, and 1797_. London, 1799.

HISTORIES

A. _General_

Channing, Edward, _A History of the United States_. Volumes i-iv

published. New York, 1905–17.

Hildreth, Richard, _The History of the United States of America_.

6 vols. New York, 1856.

Macdonald, William, _Documentary Source Book of American History,

1608–1898_. New York, 1908.

McMaster, John Bach, _A History of the People of the United

States_. 8 vols. New York, 1883–1913.

Palfrey, John G., _A Compendious History of New England, etc._

4 vols. Boston, 1873.

B. _Special_

Aulard, A., _Le culte de la Raison et de l’Être suprême_.

Paris, 1904.

Aulard, A., _The French Revolution: a Political History,

1789–1804_. (Tr. from the French). 4 vols. New York, 1910.

Baldwin, Ebenezer, _Annals of Yale College, in New Haven,

Connecticut, from its foundation, to the year 1831, etc._

New Haven, 1831.

Bassett, John Spencer, _The Federalist System, 1789–1801_.

New York and London, 1906.

Bishop, James Leander, _A History of American Manufactures from

1608 to 1860_. 3 vols. Philadelphia, 1861–66.

Byington, Ezra Hoyt, _The Puritan in England and New England_.

Boston, 1896.

Clark, Victor Selden, _History of Manufactures in the United

States, 1607–1860_. Washington, 1916.

Duhr, Bernhard, _Geschichte der Jesuiten in den Ländern deutscher

Zunge im 16. Jahrhundert_. Freiburg, 1907.

Duniway, Clyde Augustus, _The Development of Freedom of the Press

in Massachusetts_. New York, 1906.

Dunlap, William, _History of the American Theatre_. 2 vols.

London, 1833.

Dutton, Samuel W. S., _The History of the North Church in New

Haven_. New Haven, 1842.

Earl, Alice Morse, _Stage-Coach and Tavern Days_. New York, 1900.

Engel, Leopold, _Geschichte des Illuminaten-Ordens. Ein Beitrag zur

Geschichte Bayerns._ Berlin, 1906.

Fiske, John, _A Century of Science and Other Essays_. Boston, 1899.

Forestier, R. Le, _Les Illuminés de Bavière et la Franc-Maçonnerie

allemande_. Paris, 1915.

Hatch, Louis Clinton, _The Administration of the American

Revolutionary Army_. New York, 1904.

Hazen, Charles Downer, _Contemporary American Opinion of the French

Revolution_. Baltimore, 1897.

Johnson, Allen, _Union and Democracy_. Boston, New York, and

Chicago, 1915.

Johnston, Alexander, _American Political History, 1763–1876_.

2 vols. New York and London, 1905.

Johnston, Alexander, _Connecticut: A Study of a

Commonwealth-Democracy_. Boston and New York, 1891.

Lipowsky, Felix Joseph, _Geschichte der Jesuiten in Baiern_.

2 vols. München, 1816.

Love, William DeLoss, _The Colonial History of Hartford, gathered

from the original records_. Hartford, 1914.

Love, William DeLoss, _The Fast and Thanksgiving Days of New

England_. Boston and New York, 1895.

Luetscher, George Daniel, _Early Political Machinery in the United

States_. Philadelphia, 1903.

Madden, Richard Robert, _The United Irishmen, Their Lives and Their

Times_. 12 vols. New York, 1910.

Morse, Anson Ely, _The Federalist Party in Massachusetts to the

Year 1800_. Princeton, 1909.

Mounier, Jean-Jacques, _De l’influence attribuée aux Philosophes,

aux Francs-Maçons et aux Illuminés sur la Révolution Française_.

Paris, 1822.

_One Hundred Years of Temperance._ New York, 1886.

Parker, Edwin Pond, _History of the Second Church of Christ in

Hartford, 1670–1892_. Hartford, 1892.

Quincy, Josiah, _The History of Harvard University_. 2 vols.

Cambridge, 1840.

Riley, Isaac Woodbridge, _American Philosophy: The Early Schools_.

New York, 1907.

Riley, Isaac Woodbridge, _American Thought from Puritanism to

Pragmatism_. New York, 1915.

Robinson, William Alexander, _Jeffersonian Democracy in New

England_. New Haven, 1916.

Ruttenber, E. M., _History of the County of Orange, with a History

of the Town and City of Newburgh ..._ Newburgh, N. Y., 1875.

Sawyer, Timothy Thompson, _Old Charlestown: Historical,

Biographical, Reminiscent_. Boston, 1902.

Seilhamer, George O., _History of the American Theatre_. 3 vols.

Philadelphia, 1888–91.

Sierke, Eug., _Schwärmer und Schwindler zu Ende des 18.

Jahrhunderts._ Leipzig, 1874.

_Sketches of Yale College, with numerous anecdotes ..._

New York, 1843.

Sloane, William Milligan, _The French Revolution and Religious

Reform_. New York, 1901.

Snow, Caleb H., _A History of Boston, the Metropolis of

Massachusetts, from its origin to the present period ..._

Boston, 1825.

_The Proceedings of the Society of United Irishmen of Dublin._

Philadelphia, 1795.

Treudley, Mary, _The United States and Santo Domingo, 1789–1866_.

(Doctoral dissertation, Clark University). Reprinted from The

Journal of Race Development, vol. vii, No. 1, July, 1916.

Weeden, William Babcock, _Early Rhode Island: A Social History of

the People_. New York, 1910.

Weeden, William Babcock, _Economic and Social History of New

England, 1620–1789_. 2 vols. Boston and New York, 1890.

Winsor, Justin (editor), _The Memorial History of Boston, including

Suffolk County, Massachusetts, 1630–1880_. 4 vols.

Boston, 1880–1.

C. _Ecclesiastical._

_Acts and Proceedings of the General Assembly of the Presbyterian

Church in the United States of America, May 17, 1798._

Philadelphia, 1798.

Backus, Isaac, _A History of New England. With Particular Reference

to the Denomination of Christians called Baptists_.

(2nd edition). 2 vols. Newton, Mass., 1871.

Beardsley, Eben Edwards, _The History of the Episcopal Church in

Connecticut_. 2 vols. New York, 1866.

Blake, S. Leroy, _The Separates or Strict Congregationalists of New

England_. Boston, 1902.

Burrage, Henry Sweetser, _A History of the Baptists in New

England_. Philadelphia, 1894.

Buck, Edward, _Massachusetts Ecclesiastical Law_. Boston, 1866.

Christie, Francis A., _The Beginnings of Arminianism in New

England_. In Papers of the American Society of Church History,

Second Series, vol. iii, New York and London, 1912, pp. 151–172.

Cobb, Sanford Hoadley, _The Rise of Religious Liberty in America_.

New York, 1902.

Cooke, George Willis, _Unitarianism in America: A History of its

Origin and Development_. Boston, 1902.

Dexter, Henry Martyn, _The Congregationalism of the Last Three

Hundred Years, as seen in its literature_. New York, 1880.

Dorchester, Daniel, _Christianity in the United States from the

First Settlement down to the Present Time_. Revised edition.

New York, 1895.

Ford, David Barnes, _New England’s Struggles for Religious

Liberty_. Philadelphia, 1896.

Foster, Frank Hugh, _A Genetic History of the New England

Theology_. Chicago, 1907.

Goddard, Harold Clarke, _Studies in New England Transcendentalism_.

New York, 1908.

Greene, Maria Louise, _The Development of Religious Liberty in

Connecticut_. Boston and New York, 1905.

Hayward, John, _The Religious Creeds and Statistics of Every

Christian Denomination in the United States and British

Provinces_. Boston, 1836.

Herzog, J. J. and Plitt, G. L., _Real-Encyklopädie für

protestantische Theologie und Kirche. 2. Aufl._ 18 vols.

Leipzig, 1877–1888.

Herzog, J. J. and Hauck, A., _Realencyklopädie für protestantische

Theologie und Kirche. 3 Aufl._ 24 vols. Leipzig, 1896–1913.

Lauer, Paul E., _Church and State in New England_. In Johns Hopkins

University Studies in Historical and Political Science,

Tenth Series, ii-iii, Baltimore, 1892, pp. 83–188.

Reed, Susan Martha, _Church and State in Massachusetts, 1691–1740_.

Urbana, Ill., 1914. In University of Illinois Studies in the Social

Sciences, iii, 4.

Swift, Lindsay, _The Massachusetts Election Sermons_. In

Publications of the Colonial Society of Massachusetts, i,

Transactions, 1892–94, pp. 388–451. Reprinted as Swift, Lindsay,

_The Massachusetts Election Sermons: An Essay in Descriptive

Bibliography_. Cambridge, 1897.

Walker, Williston, _The Creeds and Platforms of Congregationalism_.

New York, 1893.

Walker, Williston, _A History of the Congregational Churches in the

United States_. New York, 1894. (American Church History Series).

D. _Masonic_

(See also Masonic material listed under Sermons, Orations and

Addresses, and Miscellaneous Works)

_An Abstract of the Proceedings of the Anti-masonic State

Convention of Massachusetts, Held in Faneuil Hall, Boston,

Dec. 30 and 31, 1829, and Jan. 1, 1830._ Boston, 1830.

_By-Laws of King Solomon’s Lodge, Charlestown, etc._ Boston, 1885.

_By-Laws of St. John’s Lodge, Adopted May 15, A. L. 5843._

Boston, 1844.

_By-Laws of Tyrian Lodge of Ancient, Free, and Accepted Masons,

Gloucester._ Salem, 1874.

Hayden, Sidney, _Washington and His Masonic Compeers_.

New York, 1867.

Heard, J. A., _A Historical Account of Columbian Lodge of Free and

Accepted Masons, of Boston, Mass._ Boston, 1856.

_Historical Sketch and Centennial Anniversary of Washington Lodge

A. F. & A. M., Roxbury, Mass._ Roxbury, 1896.

Mackey, Albert Gallatin, _The History of Free Masonry_. 7 Vols.

New York, 1898.

McCarthy, Charles, _The Anti-Masonic Party, 1827–1840_. In Annual

Report of the American Historical Association, 1902, pp. 365–574.

Myers, E. M., _History of Free Masonry and Its Progress in the

United States_. Petersburg, Va., 1887.

_Proceedings of the Anti-masonic State Convention_ [Vermont],

_holden At Montpelier, June 23, 24 & 25, 1830. Reports and

Addresses._ Middlebury, 1830.

Sachse, Julius Friederich, _Washington’s Masonic Correspondence_.

Philadelphia, 1915.

Storer, E. G., (Compiler), _The Records of Free Masonry in the

State of Connecticut, etc._ 2 Vols. New Haven, 1859–61.

Surette, L. A., _By-laws of Corinthian Lodge, of Ancient, Free, and

Accepted Masons, of Concord, Mass._ Concord, 1859.

Waterman, T., (Compiler), _By-Laws of St. Andrew’s Royal Arch

Chapter, Boston_. Boston, 1859.

PUBLIC AND OTHER RECORDS

_American State Papers, Class I: Foreign Relations, 1789–1828._

6 vols. Washington, 1832–1859.

_Annual Reports of American Historical Association_, for 1894,

1896, 1902, and 1912. Washington.

_Acts and Laws of the State of Connecticut in America._

Hartford, 1786.

_Acts and Laws of the Commonwealth of Massachusetts._

13 vols. Boston, 1890–1898.

_Acts and Resolves, Public and Private, of the Province of the

Massachusetts Bay._ 5 vols. Boston, 1869–1886.

Benton, Thomas Hart, _Abridgement of the Debates of Congress,

from 1789_ to _1856_. 16 vols. New York, 1857–6

_Charter Granted by Their Majesties King William and Queen Mary, to

the Inhabitants of Massachusetts-Bay in New-England._

Boston, 1726.

_Charters and “Acts and Laws” of the Province of Massachusetts-Bay,

with Appended Acts and Laws._ Boston, 1726–35.

_Connecticut, Colonial Records of_, (ed. by C. J. Hoadly and

J. Hammond Trumbull). 15 vols. Hartford, 1894–5.

_Connecticut Historical Society Collections._ 8 vols. Hartford,

1860–1902.

_Dedham Historical Register._ 14 vols. Dedham, Mass., 1890–1902.

_Essex Institute_ [Salem, Mass.], _Historical Collections_. 53

vols. Salem, 1859–1917.

_Laws of the Commonwealth of Massachusetts, from November 28th,

1780, to February 28th, 1807, etc._ 3 vols. Boston, 1801–7.

_Massachusetts Historical Society Collections, 1792–1918._

74 vols. Boston.

_New Haven Colony Historical Society Papers._ 6 vols. New Haven,

1865–1900.

_The Debates and Proceedings in the Congress of the United States,

etc._ (Gales and Seaton). 42 vols. Washington, 1834–56.

_United States Statutes at Large._

SERMONS

Abbot, Abiel, _A Memorial of Divine Benefits. In a sermon,

delivered at Exeter, on the 15th, and at Haverhill, on the

29th of November, 1798, days of public thanksgiving,

in New-Hampshire and Massachusetts_. Haverhill,

Massachusetts, 1798.

Bartlett, Josiah, _A Discourse on the Origin, Progress and Design

of Free Masonry. Delivered at the meeting-house in Charlestown,

in the Commonwealth of Massachusetts, on the Anniversary of

St. John the Baptist, June 24, A. D. 1793_. Boston, 1793.

Belknap, Jeremy, _A Sermon, delivered before the convention of the

clergy of Massachusetts, in Boston, May 26, 1796_. Boston, 1796.

Bradford, Ebenezer, _The Nature and Manner of Giving Thanks to

God, Illustrated. A sermon, delivered on the day of the national

thanksgiving, February 19, 1795_. Boston, 1795.

Clark, Abraham L., _The Secrets of Masonry Illustrated and

Explained; in a discourse, preached at South-Kingston, before the

Grand Lodge of the State of Rhode-Island, etc., September 3d,

A. L. 5799_. Providence, 1799.

Cumings, Henry, _A Sermon preached at Billerica, November 29,

1798, being the day of the anniversary thanksgiving throughout

the Commonwealth of Massachusetts_. Boston, 1798.

Cummings, Abraham, _The Present Times Perilous. A sermon, preached

at Sullivan, on the national fast, April 25, 1799_. (n. d.).

Dana, Daniel, _Two Sermons, delivered April 25, 1799; the day

recommended by the President of the United States for national

humiliation, fasting and prayer_. Newburyport, 1799.

Dana, Joseph, _A Sermon, delivered February 19, 1795, being a day

of general thanksgiving throughout the United States of America_.

Newburyport, 1795.

Dwight, Timothy, _The Duty of Americans in the Present Crisis.

Illustrated in a discourse, preached on the Fourth of July, 1798

... at the request of the citizens of New-Haven._

New-Haven, 1798.

Dwight, Timothy, _A Discourse on some events of the last century,

delivered in the Brick Church in New Haven, on Wednesday,

January 7, 1801_. New Haven, 1801.

Eckley, Joseph, _A Discourse, delivered on the public thanksgiving

day, November 29, 1798_. Boston, 1798.

Emmons, Nathaniel, _A Discourse, delivered on the national fast,

April 25, 1799_. Wrentham, Mass., 1799.

French, Jonathan, _A Sermon, delivered on the anniversary

thanksgiving, November 29, 1798, with some additions in the

historical part_. Andover, 1799.

Harris, William, _A Sermon delivered at Trinity Church in Boston,

before the annual convention of the Protestant Episcopal Church

in Massachusetts, on Tuesday, the 28th of May, 1799_. Boston, 1799.

Kirkland, John Thornton, _A Sermon, delivered on the 9th of

May, 1798. Being the day of a national fast, recommended by the

President of the United States._ Boston, 1798.

Lathrop, Joseph, _A Sermon, on the Dangers of the Times,

from Infidelity and Immorality; and especially from a lately

discovered Conspiracy against Religion and Government, delivered

at West-Springfield and afterward at Springfield_. Springfield,

September, 1798.

Miller, Samuel, _A Discourse delivered in the New Presbyterian

Church, New York: before the Grand Lodge of the State of New

York.... June 24th, 1795_. 1795.

Morse, Jedidiah, _The Present Situation of Other Nations of the

World, Contrasted with our Own. A sermon, delivered at

Charlestown, in the Commonwealth of Massachusetts, February 19,

1795; being the day recommended by George Washington,

President of the United States of America,

for publick thanksgiving and prayer._ Boston, 1795.

Morse, Jedidiah, _A Sermon, delivered at the New North Church in

Boston, in the morning, and in the afternoon at Charlestown,

May 9th, 1798, being the day recommended by John Adams, President

of the United States of America, for solemn humiliation,

fasting and prayer_. Boston, 1798.

Morse, Jedediah, _A Sermon delivered before the Grand Lodge of Free

and Accepted Masons of the Commonwealth of Massachusetts, at a

public installation of the officers of Corinthian Lodge,

at Concord ... June 25, 1798_. (n. d.)

Morse, Jedediah, _A Sermon, preached at Charlestown, November 29,

1798, on the anniversary thanksgiving in Massachusetts. With

an Appendix, designed to illustrate some parts of the discourse;

exhibiting proofs of the early existence, progress, and

deleterious effects of French intrigue and influence in the

United States._ Boston, 1798.

Morse, Jedediah, _A Sermon, Exhibiting the Present Dangers, and

Consequent Duties of the Citizens of the United States of

America. Delivered at Charlestown, April 25, 1799, the day of

the national fast._ Charlestown, 1799.

[Osgood, David], _The Wonderful Works of God are to be remembered.

A sermon delivered on the day of the annual thanksgiving,

November 20, 1794._ Boston, 1794.

Osgood, David, _A Discourse, delivered February 19, 1795. The day

set apart by the President for a general thanksgiving throughout

the United States._ Boston, 1795.

Osgood, David, _Some facts evincive of the atheistical, anarchical,

and in other respects, immoral principles of the French

republicans, stated in a sermon delivered on the 9th of May,

1798_. Boston, 1798.

Osgood, David, _The Devil let loose; or the Wo occasioned to the

inhabitants of the earth by his wrathful appearance among them.

Delivered on the day of the national fast, April 25, 1799._

Boston, 1799.

Packard, Hezekiah, _Federal Republicanism, displayed in two

discourses, preached on the day of the state fast at Chelmsford,

and on the day of the national fast at Concord, in April, 1799_.

Boston, 1799.

Payson, Seth, _A Sermon, at the consecration of the Social Lodge

in Ashby, and at the installation of its officers, June 24,

A. D. 1799_. Amherst, N. H., 1800.

Prentiss, Caleb, _A Sermon delivered before Mount Moriah Lodge; at

Reading in the County of Middlesex; at the celebration of

St. John; June 24th, A. D. 1799_.

Leominster (Mass.) ... Anno Lucis 5799.

[Sherman, Josiah], _A Sermon to Swine: From Luke xv: 16 ...

Containing a concise, but sufficient answer to General Allen’s

Oracles of Reason_. Litchfield, 1787.

Strong, Nathan, _A Sermon, preached on the state fast, April 6th,

1798. Published at the request of the hearers._ Hartford, 1798.

Strong, Nathan, _Political Instruction from the Prophecies of God’s

Word,—a sermon preached on the state thanksgiving, Nov. 29,

1798_. Hartford, 1798.

Tappan, David, _A Sermon delivered to the first congregation in

Cambridge, and a religious society in Charlestown,

April 11, 1793_. Boston, 1793.

Tappan, David, _Christian Thankfulness explained and enforced. A

sermon delivered at Charlestown, in the afternoon of February 19,

1795_. Boston, 1795.

Tappan, David, _A Discourse delivered in the Chapel of Harvard

College, June 19, 1798, occasioned by the approaching departure

of the Senior Class from the University_. Boston, 1798.

Taylor, John, _A Sermon, delivered on the day of public

thanksgiving, at Deerfield; Nov. 29, ’98_. Greenfield, (n. d.).

Thayer, John, _A Discourse, delivered at the Roman Catholic Church

in Boston on the 9th of May, 1798, a day recommended by the

President for humiliation and prayer throughout the United

States_. Boston, 1798.

Weld, Ezra, _A Discourse, delivered April 25, 1799; being the day

of fasting and prayer throughout the United States of America_.

Boston, 1799.

ORATIONS AND ADDRESSES

Beedé, Thomas, _An Oration, delivered at Roxbury, July 4, 1799. In

commemoration of American Independence_. Boston, 1799.

Bentley, William, _A Charge delivered before the Morning Star

Lodge, in Worcester, Massachusetts, upon the festival of Saint

John the Baptist, June 25, A. L. 1798_. Worcester,

June A. L. 1798.

Bishop, Abraham, _Connecticut Republicanism. An Oration on the

Extent and Power of Political Delusion. Delivered in New-Haven,

on the evening preceding the public commencement,

September, 1800._ Philadelphia, 1800.

Bishop, Abraham, _Oration delivered at Wallingford, on the 11th of

March, 1801, before the Republicans of the State of Connecticut,

and their general thanksgiving for the election of Thomas

Jefferson to the Presidency and of Aaron Burr to the

Vice Presidency of the United States of America_.

New-Haven, 1801.

Bishop, Abraham, _Proofs of a Conspiracy, against Christianity, and

the Government of the United States; exhibited in several views

of the union of church and state in New-England_. Hartford, 1802.

Brown, William, _An Oration spoken at Hartford ... on the

anniversary of American Independence, July 4th, A. D. 1799_.

Hartford, 1799.

Collins, Alexander, _A Masonic Oration, pronounced on the festival

of St. John the Evangelist, December 26, 1799.... In Middletown_.

Middletown, 1800.

Crawford, John, _An Address, delivered at the Grand Convention of

the Free Masons of the State of Maryland; held on the 10th May,

1802,—in which the observance of secrecy is vindicated, and the

principal objections of Professor Robison against the

institution, are candidly considered_. Baltimore, 1802.

Dwight, Theodore, _An Oration spoken at Hartford, in the State of

Connecticut, on the anniversary of American Independence,

July 4th, 1798_. Hartford, 1798.

Edmond, David, _An Oration delivered at Ridg[e]field on the Fourth

of July, 1799, before a large concourse of people, assembled to

commemorate their National Independence_. Danbury, MDCCXCIX.

Gardiner, John, Esq., _The Speech of, delivered in the House of

Representatives. On Thursday, the 26th of January, 1792_....

Boston, 1792.

[Harris, Thaddeus Mason], _The Fraternal Tribute of Respect paid

to the Masonic Character of Washington, in the Union Lodge, in

Dorchester, January 7th, A. L. 1800_. Charlestown, 1800.

Hodge, Michael, _An Oration pronounced before the Right Worshipful

Master & Brethren of St. Peter’s Lodge, at the Episcopal Church

in Newburyport, on the festival of St. John the Baptist,

June 24th, 1802_. Newburyport, ... 1802.

Lewis, Zechariah, _An oration, on the Apparent and the Real

Political Situation of the United States, pronounced before the

Connecticut Society of the Cincinnati, assembled at New-Haven,

... July 4th, 1799_. New-Haven, 1799.

Lisle, Henry Maurice, _An Address, delivered before the Grand Lodge

of Massachusetts, on the festival of St. John the Evangelist,

Dec. 27th, A. L. 1805_.... Boston, 1805.

Jackson, Charles, _An Oration, delivered before the Right

Worshipful Master and Brethren of St. Peter’s Lodge, at the

Episcopal Church in Newburyport, Massachusetts, on the festival

of St. John the Baptist; celebrated June 25, 1798_. Newburyport,

March A. L. 1799.

Lowell, John, Junior, _An Oration, pronounced July 4th, 1799,

at the request of the inhabitants of the town of Boston, in

commemoration of the anniversary of American Independence_.

Boston, 1799.

Mann, James, _An Address, delivered December 18, 1799. Before

the Brethren of Montgomery Lodge; at their Masonic Hall in

Franklin_.... Wrentham, 1800.

Parish, Elijah, _An Oration, delivered at Byfield, July 4, 1799_.

Newburyport, (n. d.).

Smith, John C., _An Oration, pronounced at Sharon, on the

anniversary of American Independence, 4th of July, 1798_.

Litchfield, (n. d.).

Stoddard, Amos, _An Oration, delivered in the meeting house

of the First Parish in Portland, Monday, June 24th, 1799 ...

in celebration of the anniversary festival of St. John the

Baptist_.... Portland, 1799.

Stoddard, A[mos], _An Oration, delivered before the citizens of

Portland ... on the Fourth of July, 1799_.... Portland, 1799.

PAMPHLETS

Backus, Isaac, _An Appeal to the Public for Religious Liberty.

Against the Oppressions of the Present Day_. Boston, 1773.

Backus. Isaac, _Government and Liberty Described: and

Ecclesiastical Tyranny Exposed_. Boston, 1778.

[Cheetham, James], _An Answer to Alexander Hamilton’s letter,

concerning the public conduct and character of John Adams, Esq.,

President of the United States. By a Citizen of New York._

New York, 1800.

Cobbett, William, _A Bone to Gnaw, for the Democrats; or

Observations on a Pamphlet entitled “The Political Progress of

Britain”_. Philadelphia, 1795.

[Ogden, John Cosens], _A View of the New England Illuminati:

who are indefatigably engaged in destroying the religion and

government of the United States; under a feigned regard for their

safety—and under an impious abuse of true religion_.

(2nd edition). Philadelphia, 1799.

_Pseud: Effects of the Stage on the Manners of a People: and the

Propriety of Encouraging and Establishing a Virtuous Theatre.

By a Bostonian._ Boston, 1792.

[Russell, Jonathan], _To the Freemen of Rhode-Island, etc._ (n. d.).

[Sullivan, James], _The Altar of Baal thrown down: or, the French

Nation defended, against the pulpit slander of David Osgood,

A. M., pastor of the church in Medford. Par Citoyen de Novion._

Boston, 1795.

_The Pretensions of Thomas Jefferson to the Presidency examined and

the charges against John Adams refuted._ 1796.

_The Rights of the Drama: or, an Inquiry into the Origin,

Principles, and Consequences of Theatrical Entertainments.

By Philo Dramatis._ 1792.

[Wood, John], _A Full Exposition of the Clintonian Faction, and the

Society of the Columbian Illuminati; with an account of the

writer of the narrative, and the characters of his certificate

men, as also remarks on Warren’s Pamphlet.

By J—— W——._ Newark, 1802.

MISCELLANEOUS WORKS

Allen, Ethan, _Reason the Only Oracle of Man, etc._ Bennington,

State of Vermont, 1784.

Aufrere, Anthony, _The Cannibal’s Progress; or the Dreadful Horrors

of the French Invasion, etc._ (Tr. from the German.) Portsmouth,

New-Hampshire, 1798.

Barruel, Augustin, _Memoirs of Jacobinism_. 4 vols. London, 1797.

Chauncy, Charles, _Seasonable Thoughts on the State of Religion in

New England_. Boston, 1743.

Chauncy, Charles, _The Salvation of All Men the Grand Thing aimed

at in the Scheme of God_. London, 1784.

Cunningham, Abner, _Practical Infidelity Portrayed and the

Judgments of God made Manifest_. (3rd edition). New York, 1836.

Du Pan, J. Mallet, _The History of the Destruction of the Helvetic

Union and Liberty_. Boston, 1799.

Dwight, Timothy, _Theology: Explained and Defended_. 5 vols.

Middletown, Conn., 1818.

_Eulogium and Vindication of Masonry. Selected (and Improved) from

Various Writers._ Philadelphia, 1792.

Evans, Charles, _American Bibliography_. Vols. i-viii published.

Chicago, 1903–15.

Harris, Thaddeus Mason, _Discourses, delivered on public occasions,

illustrating the principles, displaying the tendency, and

vindicating the design of Freemasonry_. Charlestown, 1801.

Payson, Seth, _Proofs of the Real Existence, and Dangerous

Tendency, of Illuminism, etc._ Charlestown, 1802.

Robison, John, _Proofs of a Conspiracy against all the Religions

and Governments of Europe, carried on in the Secret Meetings of

the Free Masons, Illuminati, and Reading Societies_.

(3rd edition). London, 1798.

Stedman (Edmund Clarence) and Mackay (Ellen Hutchinson), _A Library

of American Literature_. 11 vols. New York, 1888–1890.

_The Freemason’s Monitor; or Illustrations of Masonry._ In Two

Parts. By a Royal Arch Mason. Albany, 1797.

_The Maryland Ahiman Rezon of Free and Accepted Masons ..._.

Baltimore, 1797.

_The Vocal Companion, and Masonic Register._ Boston, 1802.

Trumbull, James Hamond, _List of Books Printed in Connecticut,

1709–1800_. Hartford, 1904.

Webster, Noah, _The Revolution in France considered in respect to

its progress and effects_. New York, 1794.

Wise, John, _A Vindication of the Government of New-England

Churches, and The Churches Quarrel Espoused_. Boston, 1860.

Wolfstieg, August, _Bibliographie der freimaurerischen Literatur_.

2 vols. and Register. 1911–13.

VITA

The author was born near New London, Ohio, November 23, 1875. His early

education was obtained in the public schools of New London and North

Fairfield (O.), and in the preparatory department of Hiram College.

Upon completing an undergraduate course in the latter institution in

1901, he received the degree of A.B. Ten years were thereupon devoted

to the work of the Christian ministry, in pastorates at Cincinnati,

Ohio, and Angola, Indiana. He was in residence at Columbia University

and Union Theological Seminary for the first half of the academic

year 1907–8. In 1911 he returned to these institutions, and in 1912

received from the former the degree of A.M. He completed his residence

requirements for the doctorate in 1913. He worked in the seminars of

Professors Shotwell, Rockwell, and McGiffert, and in addition took

courses under Professors Giddings, Dewey, Robinson, and Monroe. He

was called to the position of Dean and Professor of New Testament and

Church History in Hiram College in 1913, where his professional service

continues.