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establish a deistical worship in London ; for I am certain it must have been acs ceptable to that learned and free people. But they had not the enlightening of our days.” What the history was to be which was to unfold the “ origin of all religious Jies," we may fee from the following sketch in a letter from Weishaupt. “Nothing would be more profitable to us than a right history of mankind. Despotism has robbed them of their liberty. How can the weak obtain protection ? Only by union ; but this is rare. Nothing can bring this about but hidden societies. There may be some disturbance; but by and by the unequal will become equal; and after the storm all will be calm. CAN THE UNHAPPY CONSEQUENCES REMAIN, WHEN THE CAUSES OF DISSENTION ARE REMOVED? Rouse yourselves therefore, O men! affert your rights ! and then will reason rule with unperceived sway; and all Mall be happy. Morality will perform all this ; and morality is the fruit of Illumination ; duties and rights are reciprocal. Where Oetavius has no right, Cato owes bim no duty. Illumination shews us our rights, and morality follows; that morality which teaches us to be of age, to be out



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of wardship, to be full grown, and to walk without the leading-strings of kings and priests."

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The pretended history of Masonry goes back to the deluge, recapitulates the pretended views of Christ, the decline of Masonry, and the honour reserved to Illuminism, to preserve and revive these true and antient mysteries, and declares, that “the names of those to whom they owe the actual institution of the Order, will for ever remain unknown; the Chiefs who now govern not being Founders, and every document having been committed to the flames.” In one of the classes where Christ is represented as the enemy of superstitious observances, the assertor of reason and brotherly love, the candidate. takes an oath to “ powerfully oppose superstition, llander, and despotism : so that, like a true son of the Order, he may serve the world, and fol. low the traces of the pure and true religion pointed out in the instructions and doctrines of Masonry, and faithfully report to the superiors the progress made therein.” The ceremonies of admission to another of the degrees, are a blafphemous imitation of the facrainent of the Lord's Supper.


The Prefect, or Principal, after asking whether the knights are in the disposition to partake of the love-feast in earnest peace and contentment, takes the plate with bread, and says, “ Jesus of Nazareth, our Grand Master, in the night in which he was betrayed by his friends, persecuted for his love for truth, imprisoned, and condemned to die, assembled his trusty brethren, to celebrate his last love-feast, which is signified to us in many ways. He took bread, and brake it (breaking it), and blessed it, and gave to his disciples, &c. This shall be the work of our holy union ...... Let each of you examine his heart, whether love reigns in it, and whether he, in full imitation of our Grand Master, is ready to lay down his life for his brethren. Thanks be to our Grand Master, who has appointed this feast as a memorial of his kindness, for the uniting of the hearts of those who love him. Go in peace, and blessed be this new association which we have formed— Blessed be ye who remain loyal and strive for the good cause.” In the Priest's degree the ceremonies are a mock ordination, followed by a coinmunion of honey and milk, to represent the purity of the primitive age of the world, when men

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subsisted by food which nature fupplied, unaslisted by the arts bof civilized life. Such were the lefser mysteries, but there were higher for stronger stomachs. In the first of these higher degrees the Magus, (the ceremonies of which are adapted to the fire worship of the Magi) “ the doctrines are the same as those of Spinoza, where all is material; God and the world are the same thing ; and all religion is shown to be without foundation, and the contrivance of ambitious men.” The fecond degree, or Rex, teaches “ that every peasant, citizen, and housholder, is a Sovereign, as in the patriarchal state; and that nations must be brought back to that state, by whatever means are conducible peaceably if it can be done ; but if not, then by force--FOR ALL SUBORDINATION MUST BE MADE TO VANISH FROM THE EARTH.",





Thus, having by steps got rid of all Religion, the great aim of the system is laid open, without the fear of any objection from those admitted into these mysteries. And thus it is proved beyond a doubt, that the Order of the Illuminati, following the system of Voltaire, had for its immediate A. VOL. II.


objects the abolition of Christianity, and the destruction of all Civil government.

Success of the Order of Illuminati.

A few words respecting the success of this Order, will at the same time prove that the means employed to ensure it were exactly similar to those adopted by the affociation in France; and that it has been the incessant labour of its Directors to introduce universal diffoluteness and profili, gacy of manners, and then to make these corrupted subjects instrumental to the execution of their designs.

At Munich they established their principal Lodge, under the appearance of a fociety of zealous Naturalists. Lodges were scattered all over Germany. There were many in Poland, Switzerland, and Holland, fome in France and Italy, and in England, two in Scotland, and several in America. “ All the German schools, and the Benevolent Society, are at last under our direc

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