Three Eras of Masons – an overview
By William J. Federer
Volumes have been written on the subject of Masons and their influence on American and world politics. This short article is admittedly an oversimplification of a complicated topic, but nevertheless provides an interesting perspective.
There could be classified three eras of Masons:
First, Medieval stone workers who built defense works for kings;
Second, Political dissidents who met in secret to plot against kings;
Third, Post-Revolutionary War influences of “French Infidelity” and "Illuminati,” though many members remained unaware of this.
First, during the Middle-Ages, “Masons” were individuals who built with stone - erecting not only cathedrals, but walls, bridges and castles. Their "secret knowledge" was geometry and construction techniques.
Since kingdoms were always at war - masons were allowed to guard their secrets with the same diligence that nuclear defense secrets are guarded today.
As political allegiances in Europe were constantly shifting, Masons communicated with their counterparts in other countries.
The political situation in Europe was such that if you spoke out publicly against a king, you would be convicted of treason and killed.
Masonic lodges became places where individuals not only learned building techniques, but could voice dissatisfaction with a king without fear of being killed.
This was the situation in the colonial America.
The hesitancy of America’s founders to speak out publicly against King George III was evidenced by the 1,500 pamphlets written by revolutionaries signed with pseudonyms, such as John Dickinson, who signed "A Pennsylvania Farmer"; Thomas Paine signed "Common Sense"; John Adams signed "Novanglus," "Clarendan" or published anonymously; John Jay, James Madison and Alexander Hamilton shared the name "Publius"; Baptist minister Benjamin Austin signed "Candidus"; Benjamin Franklin wrote under pseudonyms "Silence Dogood," "the Busy-Body," "Obadiah Plainman," "Robin Good-fellow," "Poor Richard" and "Richard Saunders"; Baptist minister John Leland signed "Jack Nipps"; and Catholic Bishop John Carroll used the alias "Pacificus."1
Another indicator that America’s Founders hesitated being publicly identified as opposing the King was the elapse of six months from the time the delegates of the Continental Congress approved the Declaration of Independence to the time it was finally published with all their names on it.
On July 4, 1776, only John Hancock, President of the Continental Congress, and Charles Thomas, secretary, signed the Declaration of Independence. Most other delegates signed the specially prepared engrossed copy on August 2, 1776. It was not until January 18, 1777, that a copy with the names of all the Signers was published. This advertised their act of treason, which, if caught, was punishable by hanging.2
Since the King of England was the head of the Anglican Church, many founders described the arrangement of Anglican clergy being virtually employees of the King as a “corruption.” Anti-clerical, anti-Anglican opinions, in addition to anti-Catholic opinions, were expressed in Masonic lodge meetings.
On April 21, 1803, President Thomas Jefferson wrote to Dr. Benjamin Rush:
To the corruptions of Christianity I am, indeed, opposed; but not to the genuine precepts of Jesus himself.3
On June 17, 1804, Thomas Jefferson wrote to Henry Fry:
I consider the doctrines of Jesus as delivered by himself to contain the outlines of the sublimest system of morality that has ever been taught but I hold in the most profound detestation and execration the corruptions of it which have been invented.4
On March 23, 1801, Thomas Jefferson wrote to Moses Robinson:
The Christian Religion, when divested of the rags in which [the clergy] have enveloped it, and brought to the original purity and simplicity of its benevolent institutor, is a religion of all others most friendly to liberty, science, and the freest expansion of the human mind.5
On November 4, 1816, John Adams wrote to Thomas Jefferson:
I see in every page something to recommend Christianity in its purity, and something to discredit its corruptions.6
Benjamin Franklin is attributed to have stated in a letter to the French ministry, March 1778:
Whoever shall introduce into public affairs the principles of primitive Christianity will change the face of the world.7
After the Revolutionary War, membership in the Masons declined.
Individuals, like Thomas Paine began to be influenced by “French Infidelity” or deism. They became critical not just of clerics and “organized religion” but began to attack Christianity itself.
The Masonic lodges in Europe began to be infiltrated by deists and networkers pursuing subversive globalist agendas. Eventually some of these ideas spread to America, though not all Masons were aware of or were affected by this.
The best way to understand this process is to imagine a multi-level marketing organization with a well-established down-line. When someone introduces a new product, it is simply marketed through the existing down-line.
“French Infidelity” or deism subtly spread within the existing system of Mason lodges in the western world.
Many founders were not pleased with this, as seen by their responses to Thomas Paine’s embrace of deism and French rationalism.
On November 30, 1802, in his last known letter to Thomas Paine, Samuel Adams wrote:
When I heard you had turned your mind to a defense of infidelity, I felt myself much astounded and more grieved, that you had attempted a measure so injurious to the feelings and so repugnant to the true interest of so great a part of the citizens of the United States.
The people of New England, if you will allow me to use a Scripture phrase, are fast returning to their first love. Will you excite among them the spirit of angry controversy at a time when they are hastening to amity and peace?
I am told that some of our newspapers have announced your intention to publish an additional pamphlet upon the principles of your Age of Reason.
Do you think that your pen, or the pen of any other man, can unchristianize the mass of our citizens, or have you hopes of converting a few of them to assist you in so bad a cause.8
On July 26, 1796, retorting Thomas Paine's assertions, Vice-President John Adams made the entry in his diary:
The Christian religion is, above all the Religions that ever prevailed or existed in ancient or modern times, the religion of Wisdom, Virtue, Equity, and Humanity. Let the Blackguard Paine say what he will; it is Resignation to God, it is Goodness itself to Man.9
On behalf of the Henry family, Reverend Dresser wrote of Patrick Henry:
It is stated, in an article which I saw some time ago, from the Protestant Episcopalian, and, I presume, from one of you, that Patrick Henry was once an infidel, &c. His widow and some of his descendants are residing in this county, and I am authorized by one of them to say that the anecdote related is not true.
He ever had, I am informed, a very abhorrence of infidelity, and actually wrote an answer to "Paine's Age of Reason," but destroyed it before his death.
His widow informed me that he received the Communion as often as an opportunity was offered, and on such occasions always fasted until after he had communicated, and spent the day in the greatest retirement.
This he did both while Governor and afterward. Had he lived a few years longer, he would have probably done much to check the immoral influence of one of his compatriots, whose works are now diffusing the poison of infidelity throughout our land.10
In 1790, Benjamin Franklin wrote to Thomas Paine regarding his copy of the manuscript of The Age of Reason:
I have read your manuscript with some attention.
By the argument it contains against a particular Providence, though you allow a general Providence, you strike at the foundation of all religion. For without the belief of a Providence that takes cognizance of, guards, and guides, and may favor particular persons, there is no motive to worship a Deity, to fear his displeasure, or to pray for his protection.
I will not enter into any discussion of your principles, though you seem to desire it. At present I shall only give you my opinion that...the consequence of printing this piece will be a great deal of odium drawn upon yourself, mischief to you, and no benefit to others. He that spits into the wind, spits in his own face.
But were you to succeed, do you imagine any good would be done by it?...Think how great a portion of mankind consists of weak and ignorant men and women and of inexperienced, inconsiderate youth of both sexes who have need of the motives of religion to restrain them from vice, to support their virtue....
I would advise you, therefore, not to attempt unchaining the tiger, but to burn this piece before it is seen by any other person....If men are so wicked with religion, what would they be without it? I intend this letter itself as a proof of my friendship.11
Charles Carroll of Carrollton, one of the signers of the Declaration of Independence, described Paine's work as:
...blasphemous writings against the Christian religion.12
Thomas Paine lost his popularity after writing The Age of Reason. In later years, he is attributed with stating:
I would give worlds, if I had them, if The Age of Reason had never been published. O Lord, help! Stay with me! It is hell to be left alone.13
In an "Election Sermon" given at Charleston, Massachusetts, April 25, 1799, Jedediah Morse wrote:
All efforts to destroy the foundations of our holy religion ultimately tend to the subversion also of our political freedom and happiness. Whenever the pillars of Christianity shall be overthrown, our present republican forms of government, and all the blessings which flow from them, must fall with them.14
Marquis de Lafayette was a Mason. After participating in the American Revolution, he participated in the overthrow of the King of France. Lafayette’s visit to America in 1826, exactly 50 years after the Revolution, sparked a resurgence of membership in the Masons.
The first “Third Party” ever created in America was the “Anti-Mason Party” formed in 1826 to combat the resurgence of Mason membership.15
Two interesting letters mentioning Masons are from George Washington to G.W. Snyder.
G.W. Snyder had sent retired President Washington a copy of John Robison's Proofs of a Conspiracy Against All the Religions and Governments of Europe (New York: George Forman, 1798).16
This book gave evidence of the Illuminati’s infiltration of the Masons for the purpose of overthrowing all religion and all government.
G.W. Snyder had asked the President his reasoning if he was aware of this. George Washington replied that he was not “presiding over the English lodges in this Country” and had only been to a lodge meeting "once or twice in the last thirty years," yet he was aware of the attempt to "contaminate" the Masons with the "diabolical" ideology of the Illuminati.
George Washington wrote from Mount Vernon to G.W. Snyder, September 25, 1798:
Sir:
Many apologies are due to you, for my not acknowledging the receipt of your obliging favour of the 22d. Ulto, and for not thanking you, at an earlier period, for the Book you had the goodness to send me. [John Robison's Proofs of a Conspiracy against All the Religions and Governments of Europe (NY: George Forman, 1798)]
I have heard much of the nefarious, and dangerous plan, and doctrines of the Illuminati, but never saw the Book until you were pleased to send it to me.
The same causes which have prevented my acknowledging the receipt of your letter have prevented my reading the Book, hitherto; namely, the multiplicity of matters which pressed upon me before, and the debilitated state in which I was left after, a severe fever had been removed.
And which allows me to add little more now, than thanks for your kind wishes and favourable sentiments, except to correct an error you have run into, of my Presiding over the English lodges in this Country.
The fact is, I preside over none, nor have I been in one more than once or twice, within the last thirty years.
I believe notwithstanding, that none of the Lodges in this Country are contaminated with the principles ascribed to the Society of the Illuminati. With respect I am &c.17
The Washington Papers contain a letter from G.W. Snyder, August 22, 1798, stating the book "gives a full Account of a Society of Free-Masons, that distinguishes itself by the Name of 'Illuminati,' whose Plan is to overturn all Government and all Religion, even natural."18
George Washington wrote to G.W. Snyder from Mount Vernon, October 24, 1798:
Revd Sir:
I have your favor of the 17th. instant before me; and my only motive to trouble you with the receipt of this letter, is to explain, and correct a mistake which I perceive the hurry in which I am obliged, often, to write letters, have led you into.
It was not my intention to doubt that, the Doctrines of the Illuminati, and principles of Jacobinism had not spread in the United States. On the contrary, no one is more truly satisfied of this fact than I am.
The idea that I meant to convey, was, that I did not believe that the Lodges of Free Masons in this Country had, as Societies, endeavoured to propagate the diabolical tenets of the first, or pernicious principles of the latter (if they are susceptible of seperation).
That Individuals of them may have done it, or that the founder, or instrument employed to found, the Democratic Societies in the United States, may have had these objects; and actually had a seperation of the People from their Government in view, is too evident to be questioned.
My occupations are such, that but little leisure is allowed me to read News Papers, or Books of any kind; the reading of letters, and preparing answers, absorb much of my time. With respect, etc.19
Timothy Dwight (May 14, 1752-January 11, 1817) was the president of Yale, 1795-1817. He was the grandson of Jonathan Edwards, the New England minister and president of Princeton University. (Dwight's grandson, also named Timothy Dwight, was president of Yale from 1886 to 1898.)
During his presidency at Yale, Timothy Dwight, Sr. was instrumental in fostering a revival which ensued at the New Haven campus. A large percentage of the class not only professed Christ, but entered the ministry.
On July 4th, 1798, President Timothy Dwight delivered an address in New Haven entitled, The Duty of Americans, at the Present Crisis, Illustrated in a Discourse, in which he stated “Adam Weishaupt...formed...the order of Illuminati...originated by himself and grafted on ancient Masonic institutions”:
About the year 1728, Voltaire, so celebrated for his wit and brilliancy and not less distinguished for his hatred of Christianity and his abandonment of principle, formed a systematical design to destroy Christianity and to introduce in its stead a general diffusion of irreligion and atheism. For this purpose he associated with himself Frederick the II, King of Prussia, and Mess. D'Alembert and Diderot, the principal compilers of the Encyclopedie, all men of talents, atheists, and in the like manner abandoned.
The principle parts of this system were:
1. The compilation of the Encyclopedie: in which with great art and insidiousness the doctrines of natural as well as Christian theology were rendered absurd and ridiculous; and the mind of the reader was insensibly steeled against conviction and duty.
2. The overthrow of the religious orders in Catholic countries, a step essentially necessary to the destruction of the religion professed in those countries.
3. The establishment of a sect of philosophists to serve, it is presumed as a conclave, a rallying point, for all their followers.
4. The appropriation to themselves, and their disciples, of the places and honors of members of the French Academy, the most respectable literary society in France, and always considered as containing none but men of prime learning and talents. In this way they designed to hold out themselves and their friends as the only persons of great literary and intellectual distinction in that country, and to dictate all literary opinions to the nation.
5. The fabrication of books of all kinds against Christianity, especially such as excite doubt and generate contempt and derision. Of these they issued by themselves and their friends who early became numerous, an immense number; so printed as to be purchased for little or nothing, and so written as to catch the feelings, and steal upon the approbation, of every class of men.
6. The formation of a secret Academy, of which Voltaire was the standing president, and in which book were formed, altered, forged, imputed as posthumous to deceased writers of reputation, and sent abroad with the weight of their names. These were printed and circulated at the lowest price through all classes of men in an uninterrupted succession, and through every part of the kingdom....
While these measures were advancing the great design with a regular and rapid progress, Doctor Adam Weishaupt, professor of the canon law in the University of Ingolstadt, a city of Bavaria (in Germany), formed, about the year 1777, the order of Illuminati. This order is professedly a high order of Masons, originated by himself, and grafted on ancient Masonic institutions....
In societies of Illuminati, doctrines were taught which strike at the root of all human happiness and virtue; and every such doctrine was either expressly or implicitly involved in their system. The being of God was denied and ridiculed....
The possession of property was pronounced robbery. Chastity and natural affection were declared to be nothing more than groundless prejudices. Adultery, assassination, poisoning, and other crimes of the like infernal nature, were taught as lawful and even as virtuous actions. To crown such a system of falsehood and horror, all means were declared to be lawful, provided the end was good....
The great and good ends proposed by the Illuminati as the ultimate objects of their union are the overthrow of religion, government, and human society, civil and domestic. These they pronounce to be so good that murder, butchery, and war, however extended and dreadful, are declared by them to be completely justifiable if necessary for these great purposes. With such an example in view, it will be in vain to hunt for ends, which can be evil. Correspondent with this summary was the whole system.
No villainy, no impiety, no cruelty can be named which was not vindicated; and no virtue which was not covered with contempt.
The means by which this society was enlarged and its doctrines spread were of every promising kind.
With unremitted ardor and diligence the members insinuated themselves into every place of power and trust, and into every literary, political, and friendly society; engrossed as much as possible the education of youth, especially of distinction; became licensers of the press and directors of every literary journal; waylaid every foolish prince, every unprincipled civil officer, and every abandoned clergyman; entered boldly into the desk, and with unhallowed hands and satanic lips polluted the pages of God; enlisted in their service almost all the booksellers and of course the printers of Germany; inundated the country with book replete with infidelity, irreligion, immorality, and obscenity; prohibited the printing and prevented the sale of books of the contrary character; decried and ridiculed them when published in spite of their efforts; panegyrized and trumpeted those of themselves and their coadjutors; and in a word made more numerous, more diversified, and more strenuous exertions than an active imagination would have preconceived....
Where religion prevails, Illumination cannot make disciples, a French directory cannot govern, a nation cannot be made slaves, nor villains, nor atheists, nor beasts. To destroy us therefore, in this dreadful sense, our enemies must first destroy our Sabbath and seduce us from the house of God. Religion and liberty are the two great objects of defensive war. Conjoined, they united all the feelings and call forth all the energies of man....
Religion and liberty are the meat and the drink of the body politic. Withdraw one of them and in languishes, consumes, and dies. If indifference to either, at any time, becomes the prevailing character of a people, one half of their motives to vigorous defense is lost, and the hopes of their enemies are proportionally increased. Here, eminently, they are inseparable.
Without religion we may possibly retain the freedom of savages, bears, and wolves, but not the freedom of New England. If our religion were gone, our state of society would perish with it and nothing would be left which would be worth defending.20
Most Masons are unaware of these influences and view the order as a fraternity for friendship, social service and business networking. The fact remains, though, that the organization’s structure lends itself to secrecy - a situation where not everyone within the organization knows what others may know.21
Also worth noting is that after the Revolution, there developed a political practice of avoiding mentioning doctrinal issues which, under this new form of government, may cost a politician votes. Politicians endeavored to find the lowest common denominator of religious expression, thus taking the least risk of offending one denomination or another. A brief review of the religious doctrinal differences in the thirteen colonies reveal how difficult it was for different denominations to cooperate. (See the book, The Original 13–A Documentary History of Religion in America’s First Thirteen States by William J. Federer, Amerisearch, Inc., 2007)
In recapping, three eras of Masons could be identified as:
First, Medieval stone workers who built defense works for kings;
Second, Political dissidents who met in secret to plot against kings;
Third, Post-Revolutionary War influences of “French Infidelity” and "Illuminati,” though many members remained unaware of this.
Notes:
1. A Climate of Fear by Ken Anderson, Magic City Morning Star, 146 Katahdin Ave., Millinocket, ME 04462, 617-381-4027, editor@Magic-City-News.com http://www.magic-city-news.com/Editor_s_Desk_34/A_Climate_of_Fear_34683468.shtml Ancient Masks, American Fathers: Classical Pseudonyms during the American Revolution and Early Republic by Eran Shalev, Journal of the Early Republic, Vol. 23, No. 2 (Summer, 2003), pp. 151-172, http://links.jstor.org/sici?sici=0275-1275(200322)23%3A2%3C151%3AAMAFCP%3E2.0.CO%3B2-1
2. United States Declaration of Independence, http://en.wikipedia.org/wiki/United_States_Declaration_of_Independence http://www.ushistory.org/declaration/ http://www.archives.gov/national-archives-experience/charters/declaration.html
3. Jefferson, Thomas. April 21, 1803, in a letter to Dr. Benjamin Rush. The Writings of Thomas Jefferson, Vol. X, p. 379. Albert Ellery Bergh, editor, The Writings of Thomas Jefferson (Washington, D.C.: The Thomas Jefferson Memorial Association, 1904), Vol. X, p. 380. Barnes Mayo, ed., Jefferson Himself - The Personal Narrative of a many-sided American (Boston: Houghton Mifflin Company, 1942), pp. 231, 235. Thomas Jefferson, The Life and Selected Writings of Thomas Jefferson, Adrienne Koch and William Paden, eds. (NY: Random House, 1944), p. 567. Norman Cousins, In God We Trust - The Religious Beliefs and Ideas of the American Founding Fathers (NY: Harper & Brothers, 1958), p. 119. Burton Stevenson, The Home Book of Quotations-Classical & Modern (New York: Dodd, Mead and Company, 1967), pp. 265-266. Library of American Literature, Vol. I II, p. 277. Stephen Abbott Northrop, D.D., A Cloud of Witnesses (Portland, OR: American Heritage Ministries, 1987; Mantle Ministries, 228 Still Ridge, Bulverde, Texas), p. 252.
4. Jefferson, Thomas. June 17, 1804, in a letter to Henry Fry. Thomas Jefferson, Jefferson's Writings, Monticello, ed., 1905, Vol. IX, pp. 428-430. Catalogue of the Library of Thomas Jefferson, Vol. II. Rare Book Collection (Washington, D.C.: Library of Congress, 1953). John Eidsmoe, Christianity and The Constitution - The Faith of Our Founding Fathers (Grand Rapids, MI: Baker Book House, 1987), p. 244.
5. Jefferson, Thomas. March 23, 1801, in a letter from Washington, D.C. to Moses Robinson. Barnes Mayo, ed., Jefferson Himself - The Personal Narrative of a many-sided American (Boston: Houghton Mifflin Company, 1942), p. 231.
6. Adams, John. November 4, 1816, in a letter to Thomas Jefferson. Paul Wilstach, ed., The Correspondence of John Adams and Thomas Jefferson, 1812-1826 (Indianapolis: The Bobbs-Merrill Publishers, 1925), p. 112. Norman Cousins, In God We Trust - The Religious Beliefs and Ideas of the American Founding Fathers (NY: Harper & Brothers, 1958), p. 280.
7. Franklin, Benjamin. Attributed, March 1778, in a letter to the French ministry. Charles E. Kistler, This Nation Under God (Boston: Richard G. Badger, The Gorham Press, 1924), p. 83. Burton Stevenson, The Home Book of Quotations-Classical & Modern (New York: Dodd, Mead and Company, 1967), pp. 151, 265. Peter Marshall and David Manuel, The Light and the Glory (NJ: Fleming H. Revell Co., 1977; 1986), p. 370, n. 10. D.P. Diffine, Ph.D., One Nation Under God - How Close a Separation? (Searcy, Arkansas: Harding University, Belden Center for Private Enterprise Education, 6th edition, 1992), p. 9. Sam Bartholomew, God's Role in America (Nashville, TN: Eggman Publishing Company, 1996), p. 39. Matthew Staver, Faith and Freedom (Wheaton, IL: Crossway Books, 1995), p. 18.
8. Paine, Thomas. November 30, 1802, in the last known letter from Samuel Adams to Thomas Paine. William V. Wells, The Life and Public Services of Samuel Adams (Boston: Little, Brown & Co., 1865), Vol. III, pp. 372-373. John Eidsmoe, Christianity and the Constitution - The Faith of the Founding Fathers (Grand Rapids, MI: Baker Book House, A Mott Media Book, 1987), p. 256.
9. Adams, John. July 26, 1796, writing in his diary a disapproval of Thomas Paine's assertions. Norman Cousins, In God We Trust - The Religious Beliefs and Ideas of the American Founding Fathers (NY: Harper & Brothers, 1958), p. 99. L.H. Butterfield, ed., The Diary and Autobiography of John Adams (Cambridge, MA: The Belknap Press of Harvard University Press, 1962), Vol. 3, pp. 233-234. Edmund Fuller and David E. Green, God in the White House - The Faiths of American Presidents (NY: Crown Publishers, Inc., 1968), p. 25. Christopher Collier, Roger Sherman's Connecticut (Middleton, CT: Wesleyan University Press, 1971), p. 185. John Eidsmoe, Christianity and the Constitution - The Faith of Our Founding Fathers (Grand Rapids, MI: Baker Book House, A Mott Media Book, 1987; 6th printing, 1993), p. 277. Gary DeMar, "Why the Religious Right is Alwa ys Right - Almost" (Atlanta, GA: The Biblical Worldview, An American Vision Publication - American Vision, Inc., November 1992), p. 12. Gary DeMar, America's Christian History: The Untold Story (Atlanta, GA: American Vision Publishers, Inc., 1993), p. 95.
10. Henry, Patrick. In a letter written by Reverend Dresser on behalf of the Henry family. Bishop Meade, Old Churches, Ministers and Families of Virginia (Philadelphia: J.B. Lippincott Company, 1857), Vol. II, p. 12.
11. Paine, Thomas. 1790, in a letter to Thomas Paine from Benjamin Franklin. Jared Sparks, editor, The Works of Benjamin Franklin (Boston: Tappan, Whittemore, and Mason, 1840), Vol. X, pp. 281-282.
12. Paine, Thomas. Statement by Charles Carroll. Joseph Gurn, Charles Carroll of Carrollton (New York: P.J. Kennedy & Sons, 1932), p. 203.
13. Paine, Thomas. Attributed. Benjamin Hart, Faith & Freedom - The Christian Roots of The American Liberty (Dallas, TX: Lewis and Stanley, 1988, 1990), p. 309. Peter Marshall and David Manuel, The Glory of America (Bloomington, MN: Garborg's Heart'N Home, Inc., 1991), 1.29. Billy Graham, Till Armageddon, p. 203.
14. Morse, Jedediah. April 25, 1799, in Jedediah Morse's Election Sermon given at Charleston, Mass., taken from an original in the Evans collection compiled by the American Antiquarian Society. Verna M. Hall, Christian History of the Constitution of the United States of America (San Francisco: Foundation for America Christian Education, 1975), pp. v, 145. Peter Marshall and David Manuel, The Glory of America (Bloomington, MN: Garborg's Heart'N Home, Inc., 1991), 4.25, 8.5. Stephen McDowell and Mark Beliles, "The Providential Perspective" (Charlottesville, VA: The Providence Foundation, P.O. Box 6759, Charlottesville, Va. 22906, January 1994), Vol. 9, No. 1, p. 7.
15. http://en.wikipedia.org/wiki/Anti-Masonic_Party http://www.ohiohistorycentral.org/entry.php?rec=844 http://ap.grolier.com/article?assetid=0017460-00
16. John Robison's Proofs of a Conspiracy Against All the Religions and Governments of Europe (New York: George Forman, 1798; reprint edition, Boston: Western Islands, 1967).
17. Letter of George Washington to George Washington Snyder, September 25, 1798, The Writings of George Washington from the Original Manuscript Sources, 1745-1799. John C. Fitzpatrick, Editor.--vol. 36. http://www.watch.pair.com/GW.html
18. In a letter from G.W. Snyder, Aug. 22, 1798, which is in the Washington Papers), it is stated that this book "gives a full Account of a Society of Free-Masons, that distinguishes itself by the Name of 'Illuminati,' whose Plan is to overturn all Government and all Religion, even natural." http://www.watch.pair.com/GW.html
19. Letter of George Washington to George Washington Snyder, October 24, 1798 The Writings of George Washington from the Original Manuscript Sources, 1745-1799. John C. Fitzpatrick, Editor.--vol. 36. http://www.watch.pair.com/GW.html
20. Dwight, Timothy. July 4, 1798, as president of Yale College, in an address delivered at New Haven, entitled, "The Duty of Americans, at the Present Crisis, Illustrated in a Discourse, Preached on the Fourth of July, 1798. (#Ital original). The Annals of America, 20 vols. (Chicago, IL: Encyclopedia Britannica, 1968, 1977), Vol. 4, pp. 33-39. Peter Marshall and David Manuel, The Glory of America (Bloomington, MN: Garborg's Heart 'N Home, Inc., 1991), 1.11. Peter Marshall and David Manuel, From Sea to Shining Sea (Old Tappan, NJ: Fleming H. Revell Company, 1986).
21. David Barton, The Question of Freemasonry and the Founding Fathers, WallBuilder Press, 2005. http://www.wallbuilders.com/store/product0.html
