That fearful outbreak may have sat for its portrait to S. Peter in the following description of the members of the Antichrist of the “last times”: “Who walk after the flesh in the lust of concupiscence, and despise authority; … irrational beasts, following only their own brute impulses, made only to be caught and slain; … having eyes full of adultery and of ceaseless sin; … speaking proud things of vanity, enticing, through the desires of the luxury of the flesh, those who by degrees go away from the truth, who become habituated to error; promising them liberty, whereas they themselves are the slaves of corruption” (2 Pet. ii. 10, 12, 14, 18, 19). That saturnalia of lawlessness, which Freemason writers have ever since dared to approve, was the work of the “craft” of Freemasonry, to whose organization and plan of action does indeed, in an especial sense, apply S. Paul’s designation of τὸ μυστήριον τῆς ανομίας “the mystery of lawlessness.” Mirabeau, Sieyès, Grégoire, Robespierre, Condorcet, Fauchet, Guillotine, Bonneville, Volney, “Philippe Egalité,” etc., had all been initiated into the higher grades. Louis Blanc, himself a Freemason, writes thus: “It is necessary to conduct the reader to the opening of the subterranean mine laid at that time beneath thrones and altars by revolutionists, differing greatly, both in their theory and their practice, from the Encyclopedists. An association had been formed of men of every land, every religion, and every class, bound together by mysterious signs agreed upon amongst themselves, pledged by a solemn oath to observe inviolable secrecy as to the existence of this hidden bond, and tested by proofs of a terrible description.… Thus we find Freemasonry to have been widely diffused immediately before the outbreak of the Revolution. Spreading over the whole face of Europe, it poisoned the thinking minds of Germany, and secretly stirred up rebellion in France, showing itself everywhere in the light of an association resting upon principles diametrically opposed to those which govern civil society.… The ordinances of Freemasonry did indeed make great outward display of obedience to law, of respect to the outward forms and usages of profane society, and of reverence towards rulers; at their banquets the Masons did indeed drink the health of kings in the days of monarchy, and of presidents in the time of republics, such prudent circumspection being indispensable on the part of an association which threatened the existence of the very governments under whose eyes it was compelled to work, and whose suspicion it had already aroused. This, nevertheless, did not suffice to counteract the radically revolutionary influence continually exercised by the craft, even while it professed nothing but peaceful intentions.”[32]