Rather let those peaceful and benevolent influences prevail, which were inculcated by societies who taught equality of rights, and peace and charity among men.

This bring us then to the great motive power which alone can save our country.

It is _the education of the people, and the freedom of the press, directed through a unity of language_. {118} Through these, if properly conducted, unless they be controlled by the hostile influences hereinbefore spoken of, we shall be a happy and united nation.

There is no need, hereafter, of any secret teaching. Secret societies may promote social good, but they are no longer necessary to teach either traditional philosophy, or promote public welfare, except by benevolence.

Our duty is to encourage thought, foster public schools, create a unity of feeling and ideas, by means of a unity of language, and a freedom of the press.

But, in doing so, from the history of the past, can we be too careful in guarding against the insidious influences of societies, whose antecedents in history have proved so dangerous?

Societies having for their object a religious influence, and, thereby intending to control political power, are dangerous. The past has shown it.

Societies of benevolence, like the Free-Masons and Odd-Fellows, have done much good; but each member therein votes, in political matters, as he pleases, and without control. These societies do good to all, without view to any particular faith.

Each person that binds himself, by an obligation, to serve only HIM, whose "kingdom is not of this world," should be debarred thereby from interfering in the politics of this world, which he has thus forsworn.

But what are the facts? Do not even the clergy {119} of New England try to control our government? Are they not even endeavoring to create DISUNION?

Is this not with the desire and _empress.e.m.e.nt_ of foreign power?

How far may not the praetorian bands of Rome aid therein to carry out the result?

Can we be too guarded as to our great experiment?

The first practical result, then, indicated by past history, is, that political power, in monarchies, empires, &c., has been under the control of mere priestly mysteries.

The next is, that human nature is always the same, and will endeavor to accomplish the same result.

Take the history of the past, what are we to antic.i.p.ate for the future? Can we judge but from the past? Have they not endeavored to govern Europe?

We can only allow the will of freemen to govern us. The will that has, on oath, submitted itself to the control of a foreign power, is not that of a _free man_, and our duty is to watch it.

Let, then, every secret become a mystery; or, a revealed secret. If it be good to one, let it be good to all. Secure equality of rights. Collision of mind strikes out the sparks of truth. Secure universal education by free schools, ensuring unity of language, but leaving thought free; and the result will be, that secrecy will have become a mystery, or revealed knowledge to all.

Education, and the freedom of the press, are the {120} true safeguards of a republic. Interfere with the exercise of no religion; but let no one system of faith control your government. Frown down every effort of priests or clergy to meddle with politics. Then shall we avoid the errors of the past, preserve our present union, and hope for the spread of the true principles of liberty. With education will be united true piety, each a.s.sisting the other, no matter what the peculiar system of faith. Do away with secrecy altogether, and let every blessing that knowledge can confer, be devoted to public information, and the good of all. So, shall the abuses of secrecy be done away with for ever--and it shine forth only in the holy sphere to which it should be confined, to modesty and domestic virtue, religious meditation and prayer, and prudence in the transactions of life.

THE END.

Notes

[1] St. Matt. xi. 28.

[2] Montgomery. Hymn 134. Book of Common Prayer.

[3] St. John, Gospel, iv. 44.

[4] Mal. i. 2.

[5] 1 Corinthians ii. 7-10, 12, 13, 16. Ibid. iv. 1, 5.

[6] 2 Corinthians iv. 7.

[7] 1 Corinthians xv. 22.

[8] St. Matthew xxv. 14 to 29, inclusive.

[9] St. Paul (Rom. xvi. 25, 26) defines "mystery" as above given: "Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets," &c.

[10] Exodus vi. 2, 3. "And G.o.d spake unto Moses, and said unto him, I am the Lord [or JEHOVAH], and I appeared unto Abraham, unto Isaac, and unto Jacob, by _the name of_ G.o.d Almighty; but by my name JEHOVAH was I not known to them."

[11] Genesis vii. 2, 3.

[12] Ibid vii. 9.

[13] Ibid xii.

[14] Ibid xx.

[15] Ibid xxvi.

[16] Exodus iv. 27, 28. "And the Lord said unto Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of G.o.d, and kissed him."

[17] Weber. Outlines of Universal History. Am. Ed., p. 4.

[18] Exodus vii. 11. "Then Pharaoh also called the wise men, and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments."

[19] Weber. Outlines Univ. Hist. -- 12, p. 12.

[20] Christ. Breithaupt. Prof. &c. _De arte decifratoria._ Helmstadtii, apud Ch. Fried. Weygand. MDccx.x.xvii. p. 13. "Apud veteres aegyptios, vt ab his dicendi initium faciamus, praeter vulgares litteras, tria adhuc alia characterum genera celebrantur, quibus _ad mysteria sua_ condenda fuerunt usi. Diserte hoc celebris ille stromatum conditor, Clem. Alexandrinus (lib.

v. Stromatum, pag. 563, edit. Paris, de an. 1612), docet, ita scribens. s: 'Qui docentur ab aegyptiis primum quidem disc.u.n.t aegyptiarum litterarum viam ac rationem, quae vocatur [Greek: epizolographike], i.e., apta ad scribendas epistolas: secundam autem, sacerdotalem, qua vtuntur [Greek: hierogrammateis], i.e., qui de rebus sacris scribunt: vltimam autem [Greek: hierogluphiken], i.e., sacram, quae insculpitur, scripturam, cuius vna quidem est per prima elementa [Greek: kuriologike], i.e., propria loquens, altera vero symbolica, i.e., per signa significans.' c.u.m Clementi conferendus est Arabs Abenephi, cuius verba ita se habent: (Scriptum hoc Arabic.u.m a.s.seruatur in bibliotheca Vaticana, et typis nondum expressum est; ab Ath. Kirchero autem in Obelisco Pamphilio saepius citatur: vnde etiam ea, quae hic ex illo adduximus, depromta sunt.) 'Erant autem aegyptus quatuor litterarum genera: primum erat in vsu apud populum et idiotas; secundum apud philosophos et sapientes: tertium erat mixtum ex litteris et symbolis sive imaginibus: quartum vsupabatur a sacerdotalibus, erant que litterae avium, quibus sacramenta indicabant divinitatis.' Ex quo posteriori testamento hoc discimus, quod erudite inter aegyptios peculiari et a communibus litteris diuerso scripturae genere vsi sint ad doctrinas suas propagandas. Vti exempla ostendunt, const.i.tit hoec scriptura partim ex certis sententiis et argutis symbolis, partim ex historicis fictionibus, secretiori docendi methodo accommodatis." ... "Omnes, qui de rebus diuinis tractarunt, tam Barbari quam Graeci rerum quidem principia occultaverint: veritatem autem aenigmatibus, signisque & symbolis, & allegoriis rursus, & metaphoris, & quibusdam tropis modisque tradiderunt."

[21] Exodus vii. 11, 12.

[22] Ibid vii. 22.

[23] Ibid viii. 7.

[24] Rheinisches Conversations-Lexicon. Koln und Bonn. 1827. Vol. 7, page 432. "Magier, Magie, ein ursprunglich medischer Volksstamm, dem, der Sitte des Orients zufolge, die Erhaltung der wissenschaftlichen Kenntnisse und die Ausubung der heiligen Gebrauche der Religion uberla.s.sen war; nachher im speziellen Sinne die Priesterkaste der Perser und Meder. Der Name kommt aus dem Pehlei; Mag oder Mog heit in dieser Sprache uberhaupt ein Priester.

Als eigner Stamm der Meder werden sie ausdrucklich von Herodot erwahnt.

Zoroaster war nicht der Stifter, sondern nur der Reformator der Magier oder vielmehr ihrer Lehrsatze. Daher widersetzten sich die zu seiner Zeit vorhandenen Magier anfangs seinen Neuerungen und werden von ihm verstucht.

Nachdem sie seine Verbesserungen angenommen hatten, organisirte er auch ihre inneren Einrichtungen und theilte sie in Lehrlinge, Meister und vollendete Meister. Ihr Studium und ihre Wissenschaft bestand in der Beobachtung der heiligen Gebrauche, in der Kenntni der heiligen Gebetformeln oder Liturgien, mit denen Ormuzd verehrt wurde; und der bei Gebeten und Opfern gebrauchlichen Zeremonien. Nur durch sie konnte man Gebete und Opfer der Gottheit darbringen; nur sie waren die Mittelpersonen zwischen der Gottheit und den Menschen; nur ihnen offenbarte jene ihren Willen; nur sie blickten in die Zukunft, und enthullten sie dem, der bei ihnen darnach forsichte. Spater hat man Magier uberhaupt, Zauberer, Wundershater, Goldmacher und dergl. genannt."

[25] Heeren's Politics of Ancient Greece, ch. iii., p. 65. Bancroft, Amed., 1824.

[26] Delafield's Antiquities of America, pp. 69-71, et notae.