Biblical Content and/or Christian Interpretation II: Monitorial

[Rev Wayne]

why not join a Prince Hall lodge in South Carolina until your Grand Lodge finally decides to do the right thing; as many others have done who have gone this way before you?

It's not like I hadn't considered it. The main reason I didn't, of course, is the fact that the Lord led me to join, and I had to assume that since He wanted me to join, He had probably already led me the direction He wanted me to go. Not that I left it there, I certainly made it a matter of prayer, but never felt like I got an answer--which is the same to say, that WAS my answer. And the best advice I ever remember receiving about what to do when God is silent, was "Never change trains in the middle of a tunnel."

Any reticence on my part otherwise, was due to some things that you have brought up in conversation on these forums in the past. The one that gave the greatest pause was when you posted something from a Prince Hall lodge somewhere, dealing with "hazing" and some other bizarre happenings in PH Masonry. It seemed to me to stand to reason, that if Freemasonry was as bad as you claim it to be, switching over to PH just might be even worse.

And anyway, I've been waiting for the opportune moment for a project I've been formulating, that might serve to tweak the situation in the right direction. Although that catalyst came a couple of years ago, I don't think it's too long after the event to be timely even now. It's been about three years now since I signed up for a three-year membership to the SC Research Lodge. First I need to send the $15 dues fee in to make sure I stay current, and then it's past time to put my membership to good use with my first submission.

Stay posted.

 

[ChristianMasonJim]

As you said earlier, you are from the North, so this really isn't your culture, you just happen to live in it now. It sounds like you are in agreement that recognition should take place. That being the case, since you insist on remaining a Mason, why not join a Prince Hall lodge in South Carolina until your Grand Lodge finally decides to do the right thing;

South Carolina Freemasonry needs voices from those who desire to promote racially unbiased viewpoints. To leave and join a Prince Hall lodge would be removing my ability to make my voice heard. I stand by the current policies of the Grand Lodge of South Carolina which are not in any way racially biased. Policies of recognition are being addressed, and I am confident that over time, they will be resolved. It is not the Grand Lodge that is racially biased, but some of its members. And as I have said before, this is certainly not exclusive to Freemasonry, but is found abundantly in churches, businesses, and local governments.

 

[Skip Sampson]

It is not the Grand Lodge that is racially biased, but some of its members. And as I have said before, this is certainly not exclusive to Freemasonry, but is found abundantly in churches, businesses, and local governments.

Just what have you done about all these examples of racism, especially among Masons? And doesn't it strike you as odd that the same racism is found among those 'good men being made better' that is found among the great unwashed, so to speak? Sounds like your lodges are not succeeding in their transformational processes. Cordially, Skip.

 

[Rev Wayne]

Just what have you done about all these examples of racism, especially among Masons? And doesn't it strike you as odd that the same racism is found among those 'good men being made better' that is found among the great unwashed, so to speak? Sounds like your lodges are not succeeding in their transformational processes. Cordially, Skip. Sounds like your lodges are not succeeding in their transformational processes. Cordially, Skip.

Sounds more like you can't make up your mind from one post to the next. Just a scant 24 hours ago you were saying:

Churches remain segregated today mainly due to differences in outlook and in worship styles, not admission rules. Any visit to a 'black' or 'white' church will demonstrate this, especially the worship style. The northern rational approach to the gospel and the southern emotional approach both have their places, but differ significantly and the races, in general, prefer one over the other (for an anecdotal example of this, watch Forrest Gump try to sing in the choir of Bubba's church). But it's all personal choice in the end, not segregationist policies at work. As well, though the gospel as preached in Christian churches remains the same, how it is to be implemented in the daily life of its members differs among black and white churches. Lastly, let's not forget the existence of racism among blacks, something I have certainly seen as a teacher. Racism itself is not racist; it shows it's ugly head everywhere.

I would say a similar condition exists within black and white Masonry. PH lodges do involve themselves in politics and, in some cases, do have physical hazing as part of the initiation. These differences are real, and represent a racial divide of sorts that reflect the preferences of the men that join them. I think that if Masonry had no racist practices as of today, 50 years from now little would have changed in the racial makeup of the lodges. Some things are racial in nature and culture and as long as men voluntarily join together, they will seek out other men of similar history, outlook, economic status and political views. Having taught in several schools, I've seen that at work among the students. They normally form their groups based first on race, the one element they see and understand immediately. Once they get to know each other, the racial makeup of their groups changes, but they are still predominantly of one race or the other. I think there are enough cultural differences between black and white that such groupings will never really change, nor should we try to do so.

This is just pure double-speak. First you declare that separating themselves into groups along lines of race is more cultural than racist, and declare that those groupings "will never change, nor should we try to do so";

Only to do a complete reversal only 24 hours later, by chiding Jim about the fact that the lodge is NOT doing what you just declared would "never really change, nor should we try to do so?"

Ever thought of getting into politics? That little trick of talking out of both sides of your mouth at the same time would really take you far in that field.

 

[ChristianMasonJim]

Just what have you done about all these examples of racism, especially among Masons?

I have actually been quite vocal about this issue to many Masonic brothers, and the reception has been favorable.

And doesn't it strike you as odd that the same racism is found among those 'good men being made better' that is found among the great unwashed, so to speak? Sounds like your lodges are not succeeding in their transformational processes.

All men are sinners as are churched men, businessmen, government leaders, etc., and Freemasons claim no different. And contrary to what you attempt to portray, the "transformational processes" reach far, far beyond the any isolated issues of racism.

Neither Wayne nor I claim that racism doesn't exist in Freemasonry. It does exist, and it will likely continue to exist, just as it does and will in churches, businesses, governments, and just about any organization. But it is not the Grand Lodge that is racist, but a small percentage of its members. Your attempt to paint a picture of us wearing Klan hoods to adorn our aprons, is simply untrue. In fact, after seeing many new members initiated into Freemasonry, most simply had no idea that Prince Hall Freemasonry even existed. But once educated on the facts, it is clear that the Grand Lodge does not racist.

 

[Skip Sampson]

This is just pure double-speak.

Untrue. Jim said there were racists in Freemasonry and I asked him what he was doing about them. It's his right to work silently within the Lodge to change it, but I thought he might appreciate the chance to show how he was laboring in the quarries, so to speak, to build the better Masonry.

First you declare that separating themselves into groups along lines of race is more cultural than racist,

Again untrue. I noted that both started in response to outright racism, but that today they were deeply rooted in their cultures and it was unlikely to change. Cordially, Skip.

 

[Rev Wayne]

Untrue. Jim said there were racists in Freemasonry and I asked him what he was doing about them. It's his right to work silently within the Lodge to change it, but I thought he might appreciate the chance to show how he was laboring in the quarries, so to speak, to build the better Masonry.

Again untrue. I noted that both started in response to outright racism, but that today they were deeply rooted in their cultures and it was unlikely to change. Cordially, Skip.

Just more double-speak, of course. You did, after all, state:

I think there are enough cultural differences between black and white that such groupings will never really change, nor should we try to do so.

First you attributed the separation to "cultural differences," suggested it would probably never change, and clearly stated that we should NOT TRY TO CHANGE THAT;

and now you turn full circle and start asking Jim what he's DOING about the thing you already say we should NOT even try to change.

That's both sides of the mouth speaking at once. And as always, you show yourself a master of the art.

 

[ChristianMasonJim]

...and now you turn full circle and start asking Jim what he's DOING about the thing you already say we should NOT even try to change.

And sadly, the truth is that I DID state that I am doing something, but then it is rare that an anti-Mason will accept or believe what a Mason says.

 

[Rev Wayne]

The whole scope and design of the Third Degree is to teach the resurrection from the dead, as that of the Royal Arch is to inculcate the rewards of a future life. If the doctrine of the resurrection were false, then would the ceremonies of the Third Degree be simply a farce; and hence Hutchinson, who had profoundly studied its symbolism, says, that the Master Mason's order "testifies our faith concerning the resurrection of the body." This Landmark is not so positively impressed on the candidate by exact words as the preceding; but the doctrine is taught by very plain implication, and runs through the whole symbolism of the Order. To believe in Freemasonry, and not to believe in a resurrection, would be an absurd anomaly, which could only be excused by the reflection that he who thus combined such belief with such scepticism, was so ignorant on both the subjects concerned as to have no rational foundation for his opinion as to either. (Chalmers Izett Paton, Freemasonry and its Jurisprudence, p. 15)

The Great Creator having been pleased, of His infinite mercy, to remove our brother from the cares and troubles of this transitory existence, to a state of endless duration, thus severing another link from the fraternal chain that binds us together; may we, who survive him, be more strongly cemented in the ties of union and friendship ; that, during the short space allotted us here, we may wisely and usefully employ our time; and, in the reciprocal intercourse of kind and friendly acts, mutually promote the welfare and happiness of each other. Unto the grave we have consigned the body of our deceased brother; earth to earth (earth being sprinkled on the coffin), ashes to ashes, dust to dust; there to remain till the trump shall sound on the resurrection morn. We can cheerfully leave him in the hands of a Being, who has done all things well; who is glorious in holiness, fearful in praises, doing
To those of his immediate relatives and friends, who are most heart-stricken at the loss we have all sustained, we have but little of this world's consolation to offer. We can only sincerely, deeply, and most affectionately sympathise with them in their afflictive bereavement. But we can say, that HE who " counteth the number of stars," and "calleth them all by their names," and "also healeth the broken in heart, and bindeth up their wounds," looks down with infinite compassion upon the widow and fatherless in the hour of their desolation; and that the Great Architect will fold the arms of His love and protection around those who put their trust in Him.
Then let us improve this solemn warning that at last, when the sheeted dead are stirring, when the great white throne is set, we may receive from the Omniscient Judge the invitation, Come, ye blessed, inherit the kingdom prepared for you from the foundation of the world. (Chalmers Izett Paton, Freemasonry and its Jurisprudence, p. 137-38)

It may seem strange to some that it should be proposed to derive an argument for the existence of God from the Bible. And yet we do not hesitate to say that the Bibleaffords proof of this doctrine, as strong as that afforded by the evidence of design in the material universe, or by the Conscience and moral constitution of man. By many this has been found the most conclusive and satisfactory of all arguments, because they were better capable of following it out, and appreciating for themselves its strength an.d the security of its foundation. It is not that the Bible says there is a God, and therefore there is a God. A child might state this as the reason for believing that there is a God, but certainly no man capable of thinking wisely on such a subject can do so. It is a most
evident petitio principii, or begging of the question. For that we believe what the Bible says, and all that it says, can only be because we believe it to be the Word of God, and we must have some reason other than its mere statement for believing that there is a God and that it is His Word. But good reasons for this belief on both points we find in the excellence of the Bible and in the harmony of its parts. The subject cannot be largely treated here, nor the argument in all its branches fully exhibited. As in respect of the evidence of design in the material world, we must be contented with merely sketching an outline. But the two great branches of the argument, or the two arguments which conspire to the same result, are those just indicated—the excellency of the Bible and the harmony of its parts.
The excellency of the Bible appears in its doctrines, so widely different from those of the heathen, worthy of reception by the intelligent mind of man, and at once humbling and ennobling in their tendency. How simple and yet how sublime is the idea of God conveyed to us in the Bible !—the living God, the everlasting King—the Creator of the ends of the earth, who fainteth not, neither is weary; of whose hands the heavens also are the work, and who leadeth forth the stars, and calleth them all by their names; yet whose providential care extends over all things to the minutest and meanest of His creatures, sothat He gives the beasts their food, and the young ravens which cry, and without Him not a sparrow falleth to the ground; and who is ready to hear and answer the prayers of those that put their trust in Him, permits them to address Him as their Father in Heaven, and encourages them to approach Him with filial confidence! How inconceivable that this idea should have arisen in the mind of man without truth, and without communication from a higher intelligence ! The wonder becomes all the greater when we consider it as put forth by Jews to their fellow Jews, surrounded as they were by the darkness of polytheistic idolatry. But to this consideration we merely allude, and do not propose to dwell upon it, choosing rather at present to call attention to the sublimity and beauty of the doctrine concerning God which is presented to us in the Bible. If man is dependent, here is a Being on whom he may well be content to be dependent. If man is of a religious nature — as the general history of mankind proves — so that the religious sentiment must seek its expression somehow, when not placed under unnatural constraint by perverse reasonings and opinions formed from them—then here is a Being whom he may well delight to worship, and to whom he may trustfully pray.
But this is not all. Man cannot acknowledge the existence of God without feeling himself to be a sinner and trembling for the wrath of God. The Bible doctrine on this subject corresponds with the experience and feelings of man. But it exhibits a provision made for the deliverance of man from sin and its punishment, a scheme of salvation by which, whilst the sinner is saved, God is glorified in all His attributes, in His power, wisdom, holiness, justice, goodness, and truth. It might seem that there could be no possible solution to the problem how a sinner may be saved and yet God glorified iu His holiness, justice, and truth. The wisest of men might ask in vain how justice and mercy could be reconciled, how mercy could flow forth abundantly to sinners without infringement on the claims of the justice of God, or without disparagement of that holiness to which sin is utterly abhorrent, or of the truth of Him who has declared that it shall be visited with an awful penalty. The excellency of the Bible appears in its doctrine concerning this. It shows how God can be just and yet the sinner be justified; how, to adopt the language of the Psalmist, mercy and truth can meet together, and righteousness and peace kiss each other. It exhibits the love of God providing a remedy for the miserable state of man, God finding a ransom when none could be found by man himself or any other creature, laying our help upon One that is mighty and able to save. It is not proposed here to enter into this subject, and fully to exhibit the Gospel scheme, to show how Jesus Christ, the Son of God and the Son of Man, God and man in two distinct natures and one person, is the propitiation for our sins, our substitute in satisfying the justice of God, and how all the blessings of salvation, even an eternal life of glory and joy,, are represented as having been meritoriously purchased for us by Him, and as being bestowed on us by and through Him. But the doctrine fully meets all the exigencies of the case.
What the heathen vainly seeks to accomplish by sacrifices and self-inflicted tortures, with the sufficiency of which the reason of man can never be satisfied, appears as fully accomplished by Christ's once offering Himself in sacrifice, giving Himself a ransom for many.

(This quotation continued next post)

 

[Rev Wayne]

Again, man feels that there is corruption in his heart, a strong inclination to evil. Even heathens have noted this. "Video meliora, proboque, Deteriora sequor," says an ancient Roman poet: "I see the things that are good, and approve of them, I follow the things that are evil." And who that has in him any element of goodness at all, who that is not sunk to the lowest depths of moral degradation, does not wish that it were otherwise, that he could get quit of this corruption, that he could overcome this propensity to evil? Who that has tried it has not often found himself baffled ? The evil in our hearts is too strong for us. But the doctrine of the Bible exhibits provision made for this also, that men may be fitted for the service and fellowship of a Holy God. Its scheme of salvation includes not only pardon of sin and acceptance into the favour of God, but the removal of corruption from the heart, in regeneration and sanctification by the Holy Spirit. If man is weak, the Bible does not disguise this fact, but it assures him of help ever ready, help sufficient for his utmost need, which, if he asks, he will receive. The excellency of the doctrine of the Bible further appears in the promises which are made, and the glorious hope held out by them in sure prospect to every believer in Christ—hope extending beyond death, the hope of eternal happiness, and of not only being perfectly sanctified, but raised to inconceivable glory. It is sometimes objected to the scriptural scheme of salvation that it makes everything depend on faith in. Jesus Christ. What is there so excellent in faith, it is asked, that makes it worthy of so high a place ? How is it so much more meritorious than other graces ? The Bible, however, does not represent it as meritorious at all. Faith, in fact, according to the doctrine of the Bible, implies a renunciation of all idea of merit on the part of the believer. And it is thus that it has its high place in the Gospel scheme. A little thought will also satisfy us that in the doctrine of salvation by faith we have one of the points of chief excellence in that scheme. God is a God of truth. How then can He look with complacency on sinners really saved by Christ, and not owning Christ as their Saviour, but boasting of saving themselves. That salvation is by faith is essential to the completeness and perfection of the Gospel scheme. We cannot go further into particulars. But what has been said may serve to show how the excellency of the Bible appears in its doctrine, so as to warrant the inference that it is not of man's invention, but comes from a higher source, from the God whom it declares to us.
With the excellence of the doctrine of the Bible the excellence of the morality which it teaches must be taken into account as confirming this argument. Its morality is perfect. It is such as never was taught in the sacred books of any other religion but that of Jews and Christians, nor by any sage or philosopher. After what has been already said of the moral law, it is unnecessary here to dwell on this subject But let us note the harmony of the moral law with the doctrine taught in the Bible. The attributes ascribed to God are such that the whole moral law seems necessarily to flow from them. And how, it may well be asked, can the teaching of such perfect morality be reconciled with the notion that the authors of the books of the Bible were impostors, palming upon men a system of their own invention ? Or how can we suppose them, if they were not sincere, to have suffered so much as we know them to have done on account of what they taught ? Or, with the excellence of this scheme of doctrine and morals before us, how can we for a moment suppose them to have been weak, deluded men, crack-brained enthusiasts ? How shall we find any theory that suits the facts, except that they were good and honest men, and that what they taught is really, as they professed, what they had received from God ? The character of Christ is of itself sufficient proof of the inspiration of the Bible. It fully accords with the whole system of the Bible doctrine, and indeed the life and death of Christ are inexplicable without it. It is a perfect exemplification of Bible morality. And it is exhibited not by one highly gifted author, whose conception it might be supposed to be, but by four different authors, all telling, in simple words, the same story, and recording the deeds and words of Him of whom they write. The character of Christ, unique and admirable, appears in what He did and what He suffered. It appears also from His sayings and His discourses. The Evangelists were notmen of high education, nor apparently of great genius, but they have placed before us a character such as it never entered into the mind of man to conceive. How could this be if their narratives were not narratives of the very truth?
The excellence of the Bible appears also in the harmony of its parts. It consists of a very considerable number of books, written at different dates throughout the long period of nearly 1600 years, and yet there is no discordance. The same doctrine, the same morality, are taught throughout. The writings of the different authors, even of the same date, show diversities of style; and whatever view of inspiration we may adopt, certainly the inspiration of the authors of the Bible left room for the natural powers and bent of each author's mind to display itself; and this makes the fact of their perfect agreement in doctrine and morality all the more impressive.
Moreover, we find in the Bible a gradual unfolding of the system which it teaches. We find it exhibited in the New Testament more fully and clearly than in the Old, and we find it more clearly in the books of some of the prophets than in those of Moses. All this is strong proof of the inspiration of all the writers. How could a system have thus been developed, with steady progress, unless under the guidance of One who knew it all from the beginning? Could a noble edifice be erected by a multitude of workmen, and grow into grandeur and beauty, without the design of an archictect? The Jewish dispensation, also, was preparatory to the Christian. And accordingly we find the very doctrines which are plainly set forth in the New Testament embodied in types and symbols in the Mosaic law; and we find the prophets clearly declaring the change of dispensation that was to take place. The whole Old Testament is the promise of a Messiah that was to come. The New Testament tells of the Messiah that has come in fulfilment of the promise. Finally, it must be noted that the Bible manifests its own inspiration, and, doing so, it affords proof of the existence of God in the superiority of its books to all mere human compositions. It contains books of very various descriptions, historic, didactive, argumentative, poetic, but in all there is what may be called a literary excellence unequalled in auy other books that ever were written. The most highly endowed of uninspired men might as well think of placing another star in the heavens as of writing a book equal to any of the books of the Bible. What poetry can be compared with that of the Book of Job, of the Psalms, of Isaiah, and of the other prophets ? Nowhere do we find such sublimity, such pathos and tenderness, such affecting expression of human feelings, such fervour of devotion. Again, how admirably simple, and yet in many cases how touching, are the historic and biographic narratives of the Bible ! And the honesty of the writers admirably appears iu them. There is no attempt to hide the faults of the greatest and best characters, but they are told for the encouragement of those who have also sinned to seek God again with repentance and to expect His mercy. This theme would admit of being treated at great length, and would reward the labour that might be bestowed on it. But it is hoped enough has been said to show that the Bible affords proof of its own inspiration, and therefore a proof of the existence of God. There is still another argument for the existence of God, conclusive in itself, which may be stated in few words—the argument from the sense of dependence which every human being has. Every man feels himself dependent on something or on many things without him. He feels that he is not an independent being, that he is not self-sufficient. This sense of dependence begins in infancy. The infant necessarily feels it, depending for nourishment and for everything upon its mother. But soon there arises a feeling of dependence more generally on the external world. The human being stretches out the hands to grasp something that is not of itself. Thus there arises in the mind the idea of an external world—of the Non Ego—and from this it would seem that the idea of the existence of God is formed in the mind, or at least that the mind is prepared to receive that idea. We are dependent on that which is without us. On what ? All the beings that we see are as little self-dependent as ourselves. It is absurd to fancy that, all together, they have an independence which they severally have not. A multitude of beings, however great, or of parts each insufficient in itself, cannot make up an independent and self-sufficient whole. There is nothing for-the mind to rest upon until it reaches the self-sufficient Being, the Absolute, that is, God. (Chalmers Izett Paton, Freemasonry: Its Two Great Doctrines, the Existence of God and a Future State, 106-114)

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[Rev Wayne]

That no one shall be initiated as a Freemason who does not believe in the existence of God and in a future state is laid down as a law of the Brotherhood in the ancient and unchangeable Landmarks; and in the whole history of Freemasonry no attempt has been made to set aside this law. It has, on the contrary, been abundantly confirmed
by the Constitutions and Laws that have from time to time been framed, and by the practices which have been adopted wherever Freemasonry has existed; by the universal practice of mingling religious services with the work of Lodges,—the reading of the Word of God, praise, and prayer; by the appeal to God as the Sovereign and Judge of all in the very oath which every Freemason takes; by the place given to the Bible in the Masonic system as the great light of Freemasonry; and by the great number and variety of religious truths and lessons taught in Masonic symbolism. (Chalmers Izett Paton, Freemasonry: Its Two Great Doctrines, the Existence of God and a Future State, p. 155)

An apron is worn by operative masons to preserve their garments from stain; and thus, in speculative Masonry, the apron reminds us that we must keep ourselves from moral defilement; or, in the figurative language of Holy Scripture, must keep our garments white and keep ourselves unspotted from the world. White is a colour which has always been considered as emblematic of purity, and so we read in Scripture of the white robes of the glorified saints in heaven.The apron is made of lamb-skin, because the lamb has in all ages been recognised as the emblem of innocence, and was therefore chosen by God himself to be offered to Him in sacrifice, as a type of the great propitiatory sacrifice, the Lamb of God—the Lamb without blemish and without spot— that taketh away the sin of the world. The Mason's apron is, therefore, not only a symbol ever reminding him of the duty of maintaining to the utmost possible degree purity of heart and purity of life, and of ever seeking greater perfection in both, but also of the propitiation for sin, and the pardon ready to be granted to every one who seeks it in the way appointed. (Chalmers Izett Paton, Freemasonry, its Symbolism, Religious Nature, & Law of Perfection, p. 17)

In some Lodges the wearing of white gloves is not always insisted upon, although upon public occasions they are never dispensed with. The ancient rule, however, ought to be always enforced, not only because this peculiarity of clothing visibly connects the Freemasonry of the present day with that of former centuries, and that of our own country with that of other countries, but because the white gloves, like the white apron, must be regarded as symbolic. As the white apron suggests the thought of purity of heart, SO the white gloves symbolise cleanness of hands. And thus, by his clothing, the Freemason is ever reminded of that important lesson so often repeated with wonderful variety of expression in the Holy Scriptures. He may fitly call to remembrance, for example, the words of the 24th Psalm: "Who shall ascend into the hill of the Lord ? and who shall stand in His holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully" (Ps. xxiv. 3, 4).

The connection between cleanness of hands and purity of heart is most intimate, for out of the heart are the issues of life. The tree must be good, that its fruit may be good. The same fountain cannot send forth sweet waters and bitter. All that is praiseworthy in moral conduct is required of the Freemason,—" whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report " (Phil. iv. 8). He is bound by the most solemn obligation strictly to observe the moral law. But it is impossible for any man really to do this—or in figurative language, to keep his hands always clean—who neglects the keeping of his heart, the cultivation of Faith, Hope, and Charity, who does not cherish within his own breast the virtues of Temperance, Fortitude, Prudence, and Justice. It is nothing better than a vile mockery for a Mason to wear white gloves, whilst conscious of any iniquity in his life—of any dishonesty in his worldly affairs—of any deceit or cruelty in his conduct towards the wives or daughters of his neighbours—of any unkindness towards the wife of his own bosom, whom he has bound himself to love and to cherish—or of any neglect of duty towards his children. His white gloves, in such a case, virtually tell a lie. He wears them as a good and true Mason ought, but he knows that his pretension is false, and that they are only the disguise of his secret wickedness. Let it be hoped that such cases are few. (Freemasonry, its Symbolism, Religious Nature, and Law of Perfection, Chalmers Izett Paton, p. 85-86)

The three steps are also regarded as symbolical of Life, Death, and Immortality; but of this signification it is not necessary for us to say much at present, beyond the mere mention of it as attached to this symbol, as the subjects of Life, Death, and Immortality are strongly brought under our consideration in other masonic symbols specially and exclusively appropriated to them, in connection with which all that is deemed requisite will be said. Freemasonry not only calls upon every member of the Order to attend to the duties and interests of this life,—to be industrious, prudent, and just,—living respectably, and providing for those of his own house; but also to live in constant mindfulness of Death, and in preparation for another world. A good and worthy Freemason cannot live as some men do, like the beasts, regardless of the future, and seeking only present advantages and enjoyments. There is nothing noble in the character of a man who so lives; nay, he sinks to a degradation unworthy of humanity, even if he is not chargeable with any gross vice. A man ought to live under the power of the world to come. Death is certain, however unwilling men may be to think of it, and no one knows how suddenly it may come. If this were all, however, men might seek all their happiness in mere earthly things, saying, " Let us eat and drink, for to-morrow we die." But every one, except atheists, whom Freemasonry excludes from its lodges, as unworthy of the brotherhood, expects a judgment to come, and an eternity of joy or of misery. Is it reasonable that this should be left out of account in the regulation of the affairs of life ? They have relation to it, and it to them. Our future is to be determined by the present; our life in a future world by our life here. He is a besotted fool who fails to regard this. How are we to prepare for death ? How are we to make sure of a blissful immortality? The Bible tells us, the Revelation which God has given, and we must search and study it.
Revelation alone could tell us, a revelation from God himself. Let us be thankful that we have it, and let us seek to use it for all the purpose for which it was intended, not only to prepare for death, that to us it may be " gain," an entrance into Heaven ; but to guide us in all our course through life, that we may advance steadily to the happyconsummation, full of Faith and Hope and Charity, those graces which bring peace and joy to the soul, give virtue and unefulness in life, take away the sting from death, and carry the good man through the dark valley through which all must pass, and then through the golden gates into the " Celestial City."
(Chalmers Izett Paton, Freemasonry, its Symbolism, Religious Nature, 162-64)

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[Rev Wayne]

CHAPTER LX.
MASONIC SYMBOLS.—THE ARK AND THE ANCHOR.
THE Ark and the Anchor sometimes represented separately, and sometimes conjointly, are symbolic of the safety and the sure hope of him who puts his trus.t in God, and walks in the way of God's Commandments. Tossed on a tempestuous sea of troubles, and exposed to many dangers in his earthly life, a good man is still preserved in safety, as Noah and his family were preserved in the ark, when it floated on the waters of the deluge, and all the rest of mankind perished. The ark refers our thoughts to this great historic fact, but at the same time leads us to think of that which even it symbolised or typified. As Noah and his family were saved in the ark, from the destruction which overwhelmed the multitudes of the unbelieving and ungodly, so all who put their trust in God arc saved, whatever the dangers which beset them, and the storms which thicken around them. We read in the Epistle to the Hebrews, that "By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith" (Heb. xi. 7). Even so, every believer, listening to the voice of God, and yielding a willing obedience, finds an ark of refuge ready, an ark which he does not need to prepare as Noah did, but in which he is in perfect safety.
The anchor may be regarded as securing the ark from danger amidst the storms of life. Or by itself it may be accounted as a symbol of the security of a good man who puts his trust in God. And thus the figure of the anchor is used in Scripture, to represent the perfect security of the believer's hope. " Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail " (Heb. vi. 19). The Anchor and the Ark remind us both of the dangers to which we are exposed, and of the refuge which we may find from them. They encourage us to choose and persevere in a right course, all dangers notwithstanding, and they assure us that if we do so, all shall be well. We shall not be overwhelmed in the surging billows; we shall not be driven from our place to be the sport of winds, and to be dashed by them to destruction; but we shall weather every storm, and find ourselves after all in a haven of peace and rest. It is a terrible picture of human life which is presented to us by the ark on the shoreless wal«rs of the deluge; but we are comforted and encouraged by the thought of the safety in which it was preserved, till it rested on the mountains of Ararat, and its inmates went forth to enter on possession of the regenerated earth. Amidst the storm, a well-built and well-appointed ship rides securely at anchor in a good harbour, and we are encouraged to confidence of perfect security, as knowing how good both our anchor and our harbour are. But let us see to it that all is right, that ours is indeed a well-built and well-appointed ship, and our anchor is that which is " sure and steadfast. "The very significant symbol now under our consideration, is therefore far from being merely intended to remind us of the deliverance of Noah and his family, the progenitors of the whole existing human race, from the deluge which overwhelmed the old world, and swept away the workers of iniquity, but still more to suggest to our thoughts those great truths which were typified even in Noah's ark itself, and in the salvation accomplished by it." For Christ also hath once suffered for sins, the just for the unjust," says the Apostle Peter, " that He might bring us to God, being put to death in the flesh but quickened by the Spirit. By which also lie went and preached unto the spirits in prison ; which sometimes were disobedient, when once the long-suffering of God waited in the days of Noah, while the

ark was a-preparing, wherein few, that is, eight souls, were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him" (1 Pet. iii. 18-22). Traditions of the flood are common throughout the world, and are found in the earliest records of ancient times, mingling with the other legends of all the mythologies, and with the accounts which different nations have received of their origin. These traditions have been sought out and compared with great diligence by learned authors ; for they afford an important argument in favour of the unity of the human race, and of the truth of the Bible. We find the ark figured in the ancient monuments of Egypt; and we find in many other of the most ancient sculptures, and on
coins or medals of various countries, not uncertain evidence of the prevalence of the tradition of the flood, and of the preservation of Noah and bis family. The ark fitly symbolises the means of salvation. The flood rages around, but within the ark there is no danger. The perfect safety of those who seek refuge in it, is still further symbolised by the anchor. The ark is not represented as floating wildly, at the mercy of the winds and waves, but as secured by its anchor. And thus the believer has hope, "as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail; whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec" (Heb. vi. 19-20). That hope cannot fail; disappointment is impossible ; for it is a hope resting on the promise—nay, upon the oath of God; for "God," says the author of the Epistle to the Hebrews, " willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope wet before us" (Heb. vi. 17-18). He is safe who puts his trust in the Lord. The fiery deluge of wrath shall sweep away the workers of iniquity; perdition awaits them ; but the believer is free from danger. No billow shall overwhelm the ark in which he has taken refuge; and it cannot be wrecked by any storm.
(Chalmers Izett Paton, Freemasonry, its Symbolism, Religious Nature, 193-96)

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[Rev Wayne]

CHAPTER LXII.
MASONIC SYMBOLS.—THE BIBLE.
THE Word of God is the great light of Masonry, and therefore a Bible forms a necessary part of the furniture of every Lodge, and is placed open upon the Altar, and along with it the Square and Compasses. An open Bible is carried in all masonic processions, by an office-bearer styled the Bible-bearer. The Bible is also variously used as a masonic symbol, the square and compasses being generally depicted along with it, for reasons to be hereafter mentioned. At present, however, let us confine our attention to the Bible itself. Freemasonry recognises the Light of Nature; but it acknowledges the insufficiency of that light for the illumination of the darkness of the world and the guidance of man in the path of duty and of safety. With great gratitude do we receive that light of revelation which it has pleased God to impart; and the prominent—it may be said, the primary—place which is assigned to the Bible in masonic symbolism, is not merely on account of the divine law contained in it—that moral law which it so much concerns us to know and to observe—but also because of its doctrines upon which our faith is founded, and its promises by which our hope is animated. The universal recognition of the Bible in our Lodges, and its use as a masonic symbol, teach us that it behoves us to be truly religious, and earnest in religion, not contented with merely acknowledging the existence of God, but living in a continual recognition of this great truth, fearing, loving, and serving God. We are thus also taught to be thankful to Him for the revelation which He has graciously made to us, a revelation of Himself,by which we attain a far more perfect knowledge of Him than we could obtain by the mere light of nature, although the heavens declare His glory, and the firmament showeth His handy-work; a revelation of ourselves, by which we learn the very secrets of our own hearts, with all their corruption, and all their liability to temptation, far more thoroughly than we otherwise could, our hearts ever responding to the declarations which God's Word contains and assenting to their truth ; a revelation of our relation to God both as a God of justice and a God of mercy; a revelation of the way in which He has appointed that we should seek Him, in order to obtain mercy and to enjoy His favour; a revelation concerning the future, radiant with the promise of a resurrection from the dead, and a blissful immortality. We are taught that it behooves us strictly to observe the moral law, in every part and commandment of it, because every transgression of it is an offence against the majesty of Heaven, and wilful transgression of it implies contempt of Him whom we ought to fear and love and serve, contempt of His wisdom, of His power, of His holiness, and of all His attributes. No good man can be a wilful and habitual transgressor of any commandment of the moral law; and nothing can be imagined more contrary to the character of a good and worthy mason. It were easy to write volumes in praise of the Bible, without exhausting the theme; but it is not easy to find words
in which duly to set forth its claims to our admiration, reverence, and esteem. In no other book, nor in all other books put together, do we find such a view of human history, traced from the very creation of man, and carried on partly as a record of events which have taken place, partly in prophecy, to the consummation of all things, in "the day of God wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat," but the righteous shall enter into the enjoyment of "new heavens and a new earth" (2 Pet . iii. 12, 13). The doctrines of the Bible are so glorious and excellent, that by their very nature they compel us to regard them as no mere invention or production of the human mind, but as coming to us from a higher source. What a contrast does the doctrine of the unity of God present to that of any form of heathenism! How sublime the truth that " Our God made the heavens!" What a contrast do we find in the view given us in the Bible of the divine attributes, to the character of any of the heathen divinities, whether of classic or barbarous mythology ! Again, how wonderful the whole system of doctrine contained in the Bible! how admirably adapted to the attributes of God on the one hand, and on the other hand to the nature and wants of man! How admirable it all is in this one all-pervading characteristic, that it exalts God and not man, assigning to man the place of a mere dependant on God's bounty, grace, and mercy! False religions differ essentially in this respect from the religion taught in the Bible; and every corruption of the religion of the Bible is a return to one of the essential principles of heathenism, the exaltation of man as capable of atoning for his own sins, and winning for himself the favour of God, by sacrifices, by self-inflicted tortures, by alms-giving, by good works; this theoretical exaltation all the while implying and resulting in a real degradation, whilst the Bible principle which exalts God and ascribes all to His grace, tends to purify and ennoble every one who receives it, and lives under the power of it. Further, what an inexhaustible subject of admiration is presented to us in the moral teaching of the Bible, in its brief summations of the moral law, and in the multitude of lessons by which that law is expounded and enforced, in history, in proverbs, in didactic discourses, in sacred songs, in parables! Was ever lesson of charity so impressive as the Parable of the Good Samaritan ? Was ever charity so beautifully depicted and SO eloquently extolled, as in the thirteenth chapter of the First Epistle to the Corinthians? Who can read that chapter, and not be constrained to acknowledge that its author was inspired? But every page of the Bible contains evidence of its inspiration. There is no eloquence like that of the Bible, no poetry like that of the Bible, poetry simple enough

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for a child, and yet sublime to a degree far exceeding that of any other volume that ever won the admiration of men. It is wonderful how little many, even of those who unhesitatingly profess to receive the Bible as the Word of God, and therefore to accept it as the rule of their faith and of their life, seem to consider or appreciate what may be called its literary excellence. And yet this excellence is so transcendent, the books of the Bible are so superior in this respect to all other books, that from this alone it may be confidently inferred that they are not mere human compositions, the productions of unaided human authorship. Let us look, for example, at the poetry of the Bible. Some books of the Old Testament consist entirely, others chiefly of poetry. The book of Psalms and the Song of Solomon contain nothing else; the books of the prophets and the book of Job contain only a few -passages of prose, the prophecies themselves being all in the form of poetry. And although Hebrew versification is very imperfectly understood, even by Hebrew scholars, and those who are not Hebrew scholars lie under the disadvantage of reading the poetry of the Bible only in translations, yet any one who reads it with a mind attentive to its sublimity and beauty, must be constrained to acknowledge that in these respects many passages surpass the most admirable passages of all the poets, either of ancient or of modern times. Korean this be explained by mere reference to the grandeur of the themes of which it treats, the excellence of the truths which it embodies, and what may be deemed their natural power to affect the heart. In fact, the themes of the poet are difficult in proportion to their very grandeur; the grandest themes are always the most difficult, and require genius of the highest order for their suitable treatment. Religious poetry has always been regarded as. more difficult than poetry of any other description ; and the very necessity of embodying or strictly adhering to religious truth has been supposed by some writers of high reputation in the department of belles Iettres, to lay a restraint on the imagination, such as to make the production of religious poetry of a high order impossible, or almost impossible. To this opinion we do not subscribe, and there are many poems both in our own and other languages, a reference to which is a sufficient refutation of it. But its most complete refutation is afforded by the poetry of the Bible itself. How sublime the imagery in some passages, how exquisitely beautiful in others! Were we to begin to quote examples, we would soon exceed the limits to which we desire to restrict ourselves, and it would be but a very imperfect view of the subject which a few illustrative examples could afford. But we may be allowed to direct attention to the twenty-third psalm, as an example of great and most important religious truths conveyed in simple words, and of deep and blissful religious feeling expressed also with the most perfect simplicity, and by the use of imagery of the most natural kind, the Lord's care of His people and bounty towards them being represented as the care of a shepherd in providing for his flock, and of a beneficent host abundantly supplying all the wants of his guests. Can anything exceed in sublimity the opening verses of the 139th psalm, which declare the omniscience and omnipresence of God, and the impossibility of escaping from His eye and from His power? How admirable even as a mere picture of the aspect of nature when winter passes into spring, and the heart of man rejoices in the new sweetness and beauty of the most delightful season of the year, are these verses of the Song of Solomon!—" My beloved spake, and said unto me, Rise up, my love, my fair one, and come away: For lo, the winter is past, the rain is over and gone; the flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land; the fig-tree putteth forth her green figs, and the vines with the tender grapes give a good smell: Arise, my love, my fair one, and come away " (Song of Solomon ii. 10-13).

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[Rev Wayne]

And yet how much is the beauty of the poetry enhanced in our estimation, when we consider the spiritual meaning of these verses, and view them as declaring the Lord's love to His people and delight in His church! Very

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different in its character is that passage of the fourteenth chapter of Isaiah, concerning the destruction of Babylon (Isa. xiv. 4-27), which has been regarded, and not without strong reason, as the most sublime passage of poetry in any book or language. In variety of the imagery, in strength of expression, in terribleness of denunciation, it may well be said to be absolutely unparalleled. "Hell from beneath is moved for thee to meet thee at thy coming," the prophet says, and adds image to image throughout many verses, all in keeping with this leading idea, and yet wonderfully various. How striking, impressive, and terrible, is the description of a predicted famine in the fourteenth chapter of Jeremiah ! How many remarkable features are combined in these few verses! " Judah mourneth, and the gates thereof languish; they are black unto the ground, and the cry of Jerusalem is gone up. And their nobles have sent their little ones unto the waters; they came to the pits, and found no water, they returned with their vessels empty ; they were ashamed and confounded and covered their heads. Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads. Yea, the hind calved in the field, and forsook it, because there was no grass. And the wild asses did stand in the high places, they snuffed up the wind like dragons: their eyes did fail, because there was no grass" (Jer. xiv.2—G). Inanimate and animate nature are both brought into requisition here, the sufferings of the beasts are represented as well as those of man, and that the calamity is one felt by the rich as much as by the poor is made strongly to appear by the mention of the daughters of the nobles as going to the pits for water, and going in vain. To one other passage alone shall we refer, ere passing from this subject,—the description of a vision put into the mouth of Eliphaz, the Temanite, in the Book of Job. "In thoughts from visions of the night, when deep sleep falleth on men, Fear came upon me, and trembling, which made all my bones to shake. Then a spirit passed before my face; the hair of my flesh stood up: It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice saying, Shall mortal man be more just than God? shall a man be more pure than his Maker?" (Job iv. 13-17.) Surely it must be readily admitted that this is a passage of admirable sublimity. All the literature of the world may be searched in vain for a parallel to it. It is to be observed also that all the poems of the Bible are complete and finished poems. Poetic thought and feeling are often expressed even by authors of considerable distinction, in very agreeable verses, whilst yet the so-called poem produced is not a poem in a proper sense; it has no very definite purpose, no leading thought to which all else is subordinate. But it is never so in the Bible. The writer always shows that he has a purpose, and everything perfectly accords with it. Each poem is thoroughly complete and finished ; no imperfection appears in the execution of the purpose intended. Look again, for example, to the Twenty-third Psalm. The key-note is struck in the first verse, "The Lord is my Shepherd, I shall not want." Then follow verses expressive of the blessedness enjoyed under this Shepherd's care, from His infinite wisdom, power, and love; and the first part of the psalm appropriately ends with that expression of unbounded confidence and hope, " Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me, Thy rod and Thy staff they comfort me." Again the same strain is resumed in the second part, under the new figure of a host bountifully providing for his guest, and the psalm ends with a general expression of confidence and hope, similar to that which concludes the first part, but more general, and extending to the whole future of time and eternity: " Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever." It is thus with every other psalm of the whole 150, it is thus with every poem in the Bible. The Song of Solomon is comparatively

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a long poem; but its structure is as worthy of admiration as the poetic beauty of any particular passage. But as the Scriptures excel in poetry, they display a similar superiority and perfection in every form of prose composition. The style of the historic and didactic portions is remarkable for its simplicity. There is not one sentence that approaches in the slightest degree to the character of turgidity or bombast, and yet the historic narratives are extremely clear; scenes and events are most vividly and graphically depicted. Conversations are recorded in such a manner as to add to the interest of the narrative, to bring out strongly the nature of the recorded events, and to exhibit most strikingly the characters of the persons concerned in them. Some of the persons of whom our knowledge is derived only from Scripture history, seem to live before us more perfectly than any of whom we read in any other histories or biographies. It is hardly necessary to allude to the accounts given in the four gospels of the life and ministry of our Lord Jesus Christ. But even subordinate characters that appear only once and pass away from our view, are exhibited
in a vivid distinctness of portraiture, beyond what even the most highly-gifted authors have been able to attain to in their works. Again, we find in Scripture, and notably in the writings of the Apostle Paul, many passages of the noblest argumentative eloquence, close reasoning on the most solemn and important of themes, accompanied with continual and powerful application to the conscience and heart. In expository, hortative, and persuasive passages, we find at one time the strong expression of righteous indignation, at
another the most affectionate and pathetic pleading, the most solemn warning, or the most cheering words of encouragement. Two passages may be specially referred to, out of the multitude which readily present themselves, as affording examples of the holy eloquence and sublimity of Scripture; the concluding portion of the eighth chapter of the Epistle of Paul to the Romans, and the fifteenth chapter

THE BIBLE. 207
of the First Epistle of the same Apostle to the Corinthians. In the former of these passages, we find the apostle summing up a long argument, and at the same time speaking, not as cue whose province it was merely to argue and convince by argument, but as one commissioned by God and by His authority declaring the great things of the kingdom of heaven. The triumph of faith which the concluding verses express, reaches the highest degree of sublimity. And so it is in the fifteenth chapter of the First Epistle to the Corinthians. The resurrection of the dead is declared with divine authority, as a truth that may not be questioned; its connection with the other truths of religion, and the whole scheme of salvation is demonstrated ; the gainsayer is met on his own ground and confuted; the glory and blessedness of the resurrection are set forth in a few striking sentences, and then comes the sublime and triumphant conclusion, the apostle expressing his own joy in which every believer is called to partake with him. " So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 0 death, where is thy sting? 0 grave, where is thy victory ? The sting of death is sin ; and the strength of sin is the law. But thanks be to God, which giveth us the victory, through our Lord Jesus Christ" (1 Cor. xv. 54-57).

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[Rev Wayne]

All these things being considered, can we wonder that the translation of the Bible into the languages of modern Europe, and especially into English and German, has had more c fleet than all other causes in the creation of their literature, and in giving it the form and character which it has ever since borne? The English language has been fixed by the translation of the Bible to a degree that it probably never otherwise would have been; very few of the words used in the authorised version, although it is not very far from three hundred years old, have become obsolete or have materially charged in their signification. As to the German language, it was Luther's translation of the Bible which

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first made one of its dialects classic, the common language of literature and of the whole German people. The modern language of Germany owes its present form in a great measure to this one great and permanent work. And the whole character of literature, both in this country and in Germany, has been affected to a degree beyond all possibility of estimation, by the general circulation and reading of the Holy Scriptures. It remains to be pointed out, as a distinguishing characteristic of the Bible, that the sins and errors even of those who are generally presented as examples of piety and virtue, are not concealed, but faithfully recorded. This accords well with the idea that the Bible histories are inspired records, and with the great purpose for which the whole Bible must be considered as having been written—the religious instruction and spiritual good of man. But every one knows how contrary it is to the ordinary manner of men, to the practice of human biographers, who continually conceal or palliate faults, making the saint too perfect in holiness, or representing the life of a good man as one unwearied and unvaried course of virtue. How much men need the warning to be found in the Scripture record of the sins of Abraham, and Moses, and David, and Peter, and others ; how much they need the encouragement afforded by the record of their repentance and pardon, we need not stay to show. We must yet add as a fact, in which, perhaps, more than even in any other, the excellency of Scripture appears, that its meaning can never be fully searched out and exhausted. There are depths which we cannot fathom, heights which we cannot scale. Read it as often as you may, there are still new meanings to be found in the most familiar passages. New riches may always be found in that mine, fresh water in that well . Those who have studied the Scriptures longest and most diligently, are always most fully sensible of the imperfection of their own acquaintance with them. And from this alone, it might be confidently agreed that the Bible is the "Word of God. Fur it is not thus with
ordinary human productions, but it is thus with all the works of God. We may read and study any work of mere human genius, till we have so thoroughly mastered it, that we can no longer expect to find in it anything new. We may examine the mechanism of a watch or a steam-engine, till we know all about it as well as the maker himself; but we cannot so exhaust by study any work of God. The grand system of the Universe is ever displaying new wonders to the astronomer; the chemist makes new discoveries every day concerning the elements of nature and their manifold combinations; we cannot say of a single plant or animal, a single leaf or flower, a single eye or wing of an insect, that we have learned all that is to be learned, and know all that can be known about it. No wise man supposes that all can ever be found out. The correspondence; in this respect, between the Holy Scriptures and the works of God shows them to be of the same authorship. It does not belong to our purpose or province here to maintain an argument in favour of inspiration, far less to attempt to define its nature, or to show how it consists with that variety of style which appears in the different books of Scripture, according, it would seem, to the natural bent of the minds of those who wrote them as they were directed and guided by God. But we cannot refrain from remarking, that in following out the trains of thought which have been suggested in the preceding pages, valuable materials will be found fur argument in favour of the inspiration of the Bible, and in support of its claim to be received as the Word of God. It is because the Bible is and has ever been received and esteemed as the Great Light of Freemasonry, that Freemasonry has flourished throughout so many ages, and that it still continues to flourish with all the vigour and beauty of youth, full of hope and promise for times still to come. When we behold this great masonic symbol, let our hearts be filled with awe, with gratitude, and with hope.

CHAPTER LXIII.
MASONIC SYMBOLS.—THE COMPASSES.

THE Compasses symbolically represent reason, which is exercised in framing our designs. The compasses are a chief implement used in the construction of all architectural plans and designs; and from this use of them, the transition is easy to the use in Speculative Masonry which has just been stated. All the advantages of the light of nature, and even of the light of revelation, would be lost to us, without the exercise of reason to make use of the light, to apply the moral law to the circumstances in which we are placed, and to make use of the directions given us for properly steering our course. Some have unduly exalted human reason, as the only guide of man, and have rejected the revelation which God has graciously given us, in their self-confidence asserting for themselves a right to regulate their conduct according to the dictates of their reason alone; too often, alas! mistaking for the dictates of reason those of pride and vanity, or even of a lust-governed will. On the other hand, some good and pious men, in their anxiety to guard against this error, have unduly depreciated reason, and have refused to allow it the honourable place which really and properly belongs to it. If we receive the Bible as the Word of God, we must bow to its authority in all its teachings. But it is through the exercise of onr reason that we become satisfied of the validity of its claims, aud so acknowledge it as possessing supreme authority. Again, our reason must be exercised in the study of it, in order to the discovery of its true meaning; and in the application of it, that we may not err in onr conduct, in all the ever-changing variety of circumstances
in which we find occasion to apply its principles and rules. Fitly, therefore, are the compasses used as a masonic symbol. They teach us how carefully we ought to frame our designs as to our own conduct throughout life, that we may carry out our great purpose in the erection of a spiritual temple, which may be hallowed and glorified by the divine presence, a temple in which God himself may delight to dwell. Reason, rightly exercised, brings us to the acknowledgment of the supreme authority of revelation, and bows before it. It is fitly exercised in the study of the evidence by which the Bible is proved to be the Word of God, and then in the close and earnest study of the Bible. It finds nothing in the Bible which is contrary to itself, but much which is above itself and altogether beyond its domain. And it acknowledges this as an additional proof that the Bible does indeed contain a divine revelation; assuming, as of indisputable certainty, that a divine revelation must comprise many things which are beyond the reach and beyond the grasp of man's finite powers.

CHAPTER LXIV.
MASONIC SYMBOLS.—THE BIBLE, SQUARE, AND COMPASSES.

THE Bible, Square, and Compasses, are often depicted together, thus forming one symbol. The Bible is open. The square is placed with its angle at the middle of the lowest part of the sacred volume, its limbs extending diagonally across the two pages. The compasses are placed with the hinge at the top of the page, in the middle, and their legs extending to the extreme corners at the bottom. By this combination we are reminded that the Bible is the standard by which we are ever to try ourselves and all our schemes and actions, the great directory of our lives, according to which \ve must apply the square and compasses, both in judging as to the past, and in framing our schemes as to the future. The square and compasses, as well as the Bible, are essential articles of the furniture of a Masonic Lodge. The Bible is dedicated to God, from whom we have received the revelation which it contains, and whose law we learn from its pages. The square is assigned to the whole body of the Craft, as all are equally bound, in all their conduct, to "act upon the square," that is, to pursue the paths of moral rectitude. The compasses are specially assigned to the Grand Master, as an emblem of his dignity, and of his official right and duty to direct all the affairs of the Craft, and this symbol therefore reminds every Freemason of his duty us a member of the Craft, as well as of those duties which are incumbent upon him as a man, and in all the relations of life. He is reminded that the authority of the Grand Master is to bo respected, and that he is entitled to the support of the Craft, in those affairs in which, according to the wisdom
given him, and the powers of the office intrusted to him, the issues his directions. The Bible is the GREAT LIGHT of Masonry: the Bible, Square, and Compasses are THE THREE GREAT LIGHTS of Masonry. In a subsequent chapter we shall have occasion to notice its THREE LESSER LIGHTS.

CHAPTER LXV.
MASONIC SYMBOLS.—THE ALTAR.

THE Altar is one of the most frequently-recurring of masonic symbols. There is an altar in the centre of every Lodge, upon which the Bible, square, and compasses are placed; and the altar is very often, although not always, delineated with these upon it. The Bible is placed open towards the Worshipful Master of the Lodge, between whom, however, and the altar is the place of the Senior Deacon.
(Chalmers Izett Paton, Freemasonry, its Symbolism, Religious Nature, p. 199-214)

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[Rev Wayne]

CHAPTER LXVI. MASONIC SYMBOLS. — THE SUN.
Sun is a Masonic symbol very much used, and well calculated to suggest many good and profitable thoughts. The sun by his rising in the morning, calls us to labour; when he reaches his meridian, he calls us to refreshment; and by his setting at night, he calls us to repose. All these things are needful for us, and the great Creator, the God who made us, has ordered all things in the material world, even the course of the sun in the heavens, in correspondence with our nature and its wants. The sun also in his progress from morning to noon, and from noon to night, reminds us of the progress of human life, from infancy to manhood, and from mature vigorous manhood to feeble declining old age, which terminates in the shades of death. Again, as the sun does not set at night to rise no more, but the darkness of night is succeeded by glorious morning, so even as the shades of evening gather around us, we are encouraged to think of the coming of the better day. Further, the sun as the source of light and heat, is in Scripture itself made an emblem of Him who is, in a spiritual sense, the Light of the world, the Sun of Righteousness; and thus the view of this symbol is suggestive of the greatest truths of religion. The greatness of this glorious luminary, and its usefulness, are also in themselves suggestive of pious thoughts, leading to admiration of the wisdom, power, and goodness of God. It was impossible even for the heathen to contemplate the sun without admiration ; and the glory of the orb, with the benefits derived from his light and heat, led them in their ignorance to regard him as the beneficent deity. Sun-worship was probably the first form of heathenism, and traces of it are to be found in almost every system of heathenism that exists, or has ever existed in the world. The sun-god, under one name or other, and variously represented with a generally human personality, and as endowed with intelligence, is to be found in the mythologies of all, or almost all, the heathen nations. Such notions, however, are degrading to man — unworthy of the understanding which has been given to him. In what contrast to them appears the sublime truth taught in the first chapter of the Bible, where it is said, "And God said, Let there be light, and there was light (Gen. i. 3): and again," And God said, Let there be lights in the firmament of heaven, to divide the day from the night; and let them be for signs, and for seasons, and for days and for years: and let them be for lights in the firmament of heaven, to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: He made the stars also. And God set them in the firmament of heaven, to give light upon the earth; and to rule over the day and over the night; and to divide the light from the darkness: and God saw that it was good" (Gen. i. 14-18). And all things stand this day as He ordained. In the heavens God hath "set a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof " (Ps. xix. 4-6). God, says the Psalmist, "appointed the moon for seasons; the sun knoweth his going down. Thou makest darkness, and it is night; wherein all the beasts of the forest do creep forth. The young lions roar after their prey, and seek their meat from God. The sun ariseth, they gather themselves together, and lay them down in their dens. Man goeth forth unto his work, and to his labour until the evening" (Ps. civ. 19-23). How sublime and how delightful is this view of the dependence of all things on the wisdom, power, goodness, and continual providence of God ! And when promise is made of the stability of the throne of David, that promise upon which our best hopes depend, it is in this form: " His seed shall endure for ever, and His throne as the sun before Me. It shall be established for ever as themoon, and as a faithful witness in heaven " (Ps. Ixxxix. 36, 37). Similar in its mode of expression, as well as in its general character, is the promise concerning Israel, in the Prophecies of Jeremiah: "Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and the stars for a light by night, which divideth the sea when the waves thereof roar ; The Lord of hosts is His name; If those ordinances depart from before Me, saith the Lord, then the seed of Jacob also shall cease from being a nation before Me for ever " (Jer. xxx. 1. 35, 36). (Chalmers Izett Paton, Freemasonry: Its Symbolism, Religious Nature, and Law of Perfection, 1873, p. 220-24)

CHAPTER LXIX.
MASONIC SYMBOLS. — THE LAMB.
THE Lamb is the symbol of Innocence. It has been regarded as the emblem of Innocence in all ages and in all countries; poets and painters with one consent have always introduced it as such in their works. The gentleness of the creature, which never injures nor seeks to injure anything that lives, and which even when struggling for its life, makes efforts only to escape from its destroyer without any attempt at other resistance — has marked it out to all men as peculiarly suitable to represent this amiable and excellent quality. Its playfulness adds to the charm; also the readiness with which it becomes thoroughly domesticated, and the affection which it displays for those with whom it becomes familiar. Perhaps something is to be ascribed also to the habitual association of it in the mind with pleasant and peaceful scenes. There is something extremely delightful in the spectacle of lambs sporting in the field or on the hill-side in a bright summer evening. Nor is it less pleasing to witness the pet lamb, the playmate of children, amusing them by its gambols and evidently participating in their enjoyments. Such scenes relieve the mind wearied with the cares of life, and suggest thoughts of a world more peaceful and more happy than this, and thoughts of the greater happiness which might be enjoyed by men if they more generally lived in peace, in a state of society in which injuries, and revenge, and cruelty, and strife were unknown. And thus the lamb, in its symbolic use, calls us to seek after innocence in heart and in life, to practise the masonic virtue of living peaceably, to do all that we can for the promotion of peace amongst our fellow-men, avoiding all words that might stimulate animosities to greater heat, and rather seeking to reconcile those that are at variance, and so to contribute something towards the general peace and happiness of society. No poetry abounds more in allusions to the lamb as the emblem of innocence than the poetry of the Bible. But it is not only in the poetic parts of the Bible that we find it thus introduced. For in the Mosaic law itself, the lamb is very often mentioned as one of the animals appointed for sacrifice; and there can be no doubt that it was selected for this purpose by the Divine Lawgiver for the very same reasons that have made it an to the purposes of the poet and the painter. In every instance of the offering of a lamb for sacrifice, the innocent was represented as suffering for the guilty — bearing the sins transferred to it by the laying of the hands upon its head, and thus the doctrine was taught by a most significant symbol, of the atonement for sin by the death of a higher victim, one of most perfect innocence, but on whom are laid the transgressions of all His people. The more strongly that the idea of innocence was suggested by the victim that died as a typical sacrifice, the more fitly did it represent the antitype — the more effective was the symbol in the instruction of the worshipper's mind and in awaking all pious sentiments in his heart. Of all the animals offered for sacrifice on patriarchal and Jewish altars, the lamb was that by far most frequently offered. Daily was such an offering made for the sins of the whole people of Israel; and an Israelite who had committed any sin for which a special atonement behoved to be made, was required to bring a lamb for his burnt- offering. So also on many other occasions, the law enjoined the offering of a lamb as a sacrifice. The lamb was the offering which constituted what may fitly be designated the most essential part of the service in the annual Feast of the Passover, as it was a lamb which every Jewish household in Egypt was required to kill and to eat, sprinkling their lintels and door-posts with its blood, that the destroying angel might see the blood and pass over their houses, without entering to slay their first-born on that eventful night which preceded their departure from Egypt, when there was a great cry in the whole land of Egypt, for there was not a house in which there was not one dead. The lamb of the passover was eminently a type of Christ; and accordingly we find the Apostle Paul saying, "Christ our passover is sacrificed for us" (1 Cor. v. 7). And again and again do we find the Saviour of the world, who made atonement by the sacrifice of Himself, figuratively designated a lamb. "He is brought as a lamb to the slaughter" says the prophet Isaiah, "and as a sheep before her shearers is dumb, so he openeth not his mouth" (Isa. liii. 7). But in the New Testament the figure is more strikingly presented, not in the way of mere allusion or similitude, but by giving to the Saviour himself this title, THE LAMB. — "The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world" (John i. 29). He is "the Lion of the tribe of Judah" (Rev. v. 5); this figurative designation expressing some of His attributes, and indicating the greatness of His power and of the victory achieved by it, as also His terribleness to His enemies; but at the same time He is styled the Lamb, and this even in His glory, and amidst the glories of heaven. The Apostle John says in the book of Revelation, " And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not; behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb, as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And He came, and took the book out of the, right hand of Him that sat upon the throne. And when He had taken the book, the four living creatures and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.

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[Rev Wayne]

And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne, and the living creatures, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four living creatures said, Amen. And the four and twenty elders fell down and worshipped Him that liveth for ever and ever" (Rev. v. 4-14). In the very next verse we read, "And I saw when the Lamb opened one of the seals" (Rev. vi. 1). And after the opening of the sixth seal, an awful and highly figurative description of judgment and desolation concludes thus: — "And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman and every freeman, hid themselves in the dens, and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth upon the throne, and from the wrath of the Lamb; For the great day of His wrath is come, and who shall be able to stand? " (Rev. vi. 15-17.) It is specially worthy of remark how in these passages, and in those yet to be adduced, the designation the Lamb, taken from the helpless animal so commonly brought as a victim to the altar, is applied to one who at the same time is invested with all the attributes of Divinity, with the very glory of God. — "After this I beheld" says the inspired writer, "and, lo, a great multitude which no man could number, of all nations, and kindreds, and peoples, and tongues, stood before the throne, and before the Lamb, clothed in white robes, and palms in their hands, and cried with a loud voice, saying, Salvation to our God which sitteth on the throne, and unto the Lamb" (Rev. vii. 9, 10). And then, after it has been declared that those clothed in white robes and having palms in their hands are those " which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb," it is added, "Therefore are they before the throne of God, and serve Him day and night in His temple ; and He that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes" (Rev. vii. 13-17). Other instances occur in the Book of Revelation, of the application of this same title to Christ. But it seems unnecessary for our present purpose to quote them, except to mention that in Rev. xiii. 8, he is styled the Lamb slain from the foundation of the world," which may be regarded as not only referring to the purpose of God, with whom the future is as the present and as the past, but also to the sacrifices in which that of Christ was typified. Evidence enough has been adduced to show that the lamb as a symbol is fitted to remind us of some of the chief doctrines of religion, and especially of that doctrine of atonement on which all our hopes depend, and so to encourage in us to the utmost all these hopes, as well as to awaken in our hearts all the holy feelings of piety. It is worthy of observation that of all the animals offered in sacrifice, the lamb is the only one of which the name is ever used as a title of Christ. This gives increased force to the observations already made concerning the significancy of the symbol now before us, in its relation to moral character. And from this we may pass on to consider that whilst Christ himself is styled the Lamb, His people are also styled His sheep, His lambs, and His flock. Here the figure under which He is represented, is that of the Shepherd; but the designation applied to His people, strikingly indicates the moral character which ought to be found in them, and the general tenor of conduct by which they ought to be known amongst men — a moral character conformed to His own, a conduct resembling His, who hath left us an example, that we should follow His steps. We are thus also reminded of our helplessness, and constant dependence on the care of the Good Shepherd. It is needless to quote texts of Scripture, merely to prove that Christ's people are therein called His flock, the sheep of His pasture, His sheep, His lambs, &c. Such texts are very numerous, and familiar to every one. Enough has been said to exhibit the import of this symbol in relation to moral character, to the peace and happiness of society, and also to the great doctrines of religion, and the religious sentiments which are evoked by believing meditation upon them. It remains, however, that a little should yet be said of the encouragement which the contemplation of it is calculated to afford to the virtuous and pious. And that this encouragement is exceedingly great, will be apparent from consideration of those passages of Scripture in which the Lord is represented as a Shepherd, and His people as His flock, His sheep, or His lambs. Take, for example, the first words of that psalm, which the lips of childhood are so often taught to lisp, "The Lord is my Shepherd, I shall not want: He maketh me lie down in green pastures, He leadeth me beside still waters" (Ps. xxiii. 1, 2). Here in poetry at once most simple and most sublime, is pictured to our minds a scene of peace and happiness, sheep tranquilly feeding in perfect security beside still waters, or reposing in the midst of green pastures; and elevating our thoughts to things accordant with the nature of man, his spiritual wants, his spiritual dangers, the protection aud guidance, and "abundance of good things" which he needs, that he may be truly blessed, we have no difficulty in applying the figurative language of the psalmist to those things which are the most important that concern us, things infinitely more important than all mere temporal interests or material good. But who can exhaust the fulness of meaning which is in that brief saying, "The Lord is my shepherd, I shall not want"? To know that we are the objects of His especial care, who is infinite in wisdom, under His protection, who is infinite in power, — that the supply of all things needful for us depends upon the love of Him, whose love for His own infinitely exceeds that of any earthly friend; this surely affords sufficient ground for concluding, like the psalmist, "I shall not want." How great the encouragement afforded by the confidence that the Lord is our shepherd, and we the sheep of His pasture, both in relation to all possible circumstances, and to the prospect of death, the further words of the psalmist show: "He restoreth my soul; He leadeth me in the paths of righteousness for His name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me; Thy rod and Thy staff -they comfort me" (Ps. xxiii. 3, 4).
Let us proceed to another text of Scripture; and of the many which might be adduced in connection with our present purpose, it will be sufficient to refer only to one or two. In one of Isaiah's prophecies concerning the Messiah and the blessedness of His reign, we read, "Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him. He shall feed His flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young" (Isa. xl. 11). With how great confidence are the Lord's people, all who put their trust in Him and serve Him, warranted to rejoice in the expectation of deliverance from all dangers and distresses, by Him who is their Shepherd, and whose power, and love, and sympathising tenderness are here so strikingly declared 1 In a subsequent prophecy of the same prophet, relating to the same theme, we find also the following words: "They shall feed in the ways, and their pastures shall be in all high places. They shall not hunger nor thirst; neither shall the heat nor the sun smite them: for He that hath mercy on them shall lead them, even hy the springs of water shall He guide them" (Is. xlix. 9, 10). Turning now to the New Testament, let us note these words of our Saviour: "My sheep hear My voice, and I know them, and they follow Me: And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of My hand. My father, which gave them Me, is greater than all; and none is able to pluck them out of My Father's hand. I and My Father are one" (John x. 27-30). How rich in promise are these words! How glorious the promises which they contain! How sure the ground of confidence which they afford, even in the presence of enemies, in the midst of temptations, and in the prospect of death!
Not less worthy of consideration in their bearing on this subject, are the words of our Lord to Peter, spoken on the bank of the Sea of Galilee, after His resurrection from the dead: "So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these? He saith unto him, Yea, Lord; thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him again the second time, Simon, son of Jonas, lovest thon Me ? He saith unto Him, Yea, Lord, I love Thee. He saith unto him, Feed My sheep. He saith to him the third time, Simon, son of Jonas, lovest thou Me ? Peter was grieved because He said unto Him the third time, Lovest Thou me? And He said unto Him, Lord, Thou knowest all things ; Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep" (John xxi. 15-17). Here we are constrained to admire the tenderness of the love displayed by Jesus towards Peter, who had so lately denied Him, and this serves to shed even brighter radiance on the words in which His love to His people is expressed. As a proof of love to Himself, what He asks is simply a loving care of His people, even of those who are weak and tempted and afflicted. "Feed My lambs." "Feed My lambs." "Feed My sheep." The love of Christ to His people is manifested here, as in His description of that awful day, when He shall separate the sheep from the goats, when He thus declares the reasons of His judgment : "Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me." "Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me" (Mat. xxv. 31-46). We see then that the lamb as a symbol, leads us to thoughts calculated to fill the heart with comfort in the midst of afflictions, and to reanimate courage in the hour of felt weakness and imminent danger; thoughts which can brighten the darkness of the valley of the shadow of death itself, and call forth the joyful exclamation, "I will fear no evil," from every one who can say, "I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day." And if the lamb, being specially the symbol of innocence, teaches us, as we have seen, to live peaceful and harmless lives, injuring no one, either by word or deed ; we may now also learn — from these passages of Scripture which have been adduced to show how this symbol, duly contemplated, builds up the soul in comfort, confidence, and hope — that the great duty of our lives is charity. It is not proposed here to expatiate on this subject; other symbols bring it before us, and in connection with them it has been and will be considered. But the same lessons are taught by many masonic symbols, and it is important that they should be in every instance pointed out, that from each in its turn, we may derive the greatest possible amount of benefit.

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[Rev Wayne]

CHAPTER LXX. MASONIC SYMBOLS. — THE POINT WITHIN A CIRCLE, WITH BIBLE, AND PARALLEL LINES.
A Circle with a point in its centre is a symbol which is interpreted in two different ways; but the interpretations, although distinct, are not conflicting, and the symbol may without impropriety be regarded as teaching two different lessons, and suggesting two different trains of thought. We shall ere long see, as we proceed, that distinct as the two interpretations of this symbol are, there is a link of connection between them, and that from the thoughts which belong to the one, the minds of men have been led to those which arise out of the other. According to one interpretation of this symbol, it represents God as the centre of the universe, and thus reminds us that we are wholly dependent upon Him, always under the observation of His All-seeing eye, and subject to His will. The application of this, in reference to piety, and morality, is obvious. According to another interpretation of this symbol, the point in the centre represents the individual man himself, and the circle marks the limits of that world to which his view extends, within which lies his sphere of action, from which manifold influences reach him, and in which his influence is exerted; the world which is peopled with human beings, acting and suffering like himself. It may be supposed that man, destitute of the light of revelation and the teachings of religion, naturally regards himself as the centre of the whole system with which he has to do. He views everything with relation to himself and his own interests. And this, in a certain sense, must always be the case, even with the most enlightened and pious; but with them considerations of duty come in along with considerations of mere interest. This will presently be more fully noticed, but in the meantime let us rather direct our attention to what may be deemed the natural progress of thought. He who has begun by assuming himself to be the centre of the whole system around him, must soon be constrained to acknowledge that he holds no such important position; that there are others like himself, having equal claim to it, so that his exclusive claim cannot reasonably be maintained. He finds also that there are many things over which he has no control whatever; and a problem presents itself to him to which there is no solution but in the acknowledgment of a great controlling power, of a being supreme over all. It may be that no human mind ever thus reached, apart from revelation or aid from without, to the discovery and perfect ascertainment of the great truth of the existence of one great God, the Creator, Preserver, and Ruler of the Universe: but through some stages of this process of thought, it is almost impossible that the mind should not pass; and in the necessity of this process of thought, we find a conclusive and irresistible argument in favour of the doctrine which lies at the very foundation of religion. So much has been said already in former chapters of the great lessons taught by this symbol, according to the first of the two interpretations of it which have been stated, that it may be reckoned unnecessary to do more at present than merely allude to them. To regard God as occupying the central place in the universe, sustaining and governing all things, in the world of matter and in the world of mind, amongst the armies of heaven and amongst the children of men, is a sublime and ennobling thought, very delightful to every one who trusts in God and loves Him, whilst at the same time it is very humbling, utterly opposed to all human pride, and calculated to produce sentiments of lowly reverence and to lead to devout adoration. The lessons taught by this symbol, according to the second interpretation of it, although different, are not less important. It teaches us to consider how our interests are bound up with those of our fellow-creatures, and reminds us of our duties towards them, as well as of our duties towards God. To make the symbol more significant in this sense, it is common to depict not merely a circle with a point in its centre, but a Bible lying above the circle, touched by the circumference of the circle; and two vertical parallel lines, one on each side of the circle, touching it but not cutting it. The symbol thus becomes very expressive of the duty of man, of the bounds within which he must keep himself, and the guidance which he must seek for his conduct. The Bible placed above all, directs attention to the authority of God, and we are taught that we ought to regulate our lives according to His commandments; and that as we desire that our lives may be useful and happy, proceeding onwards to eternal happiness, we must devote ourselves to the study of God's Word. The two parallel lines are symbolic of St John the Baptist, and St John the Evangelist, the two "patron saints" of Freemasonry, than whose example no better was ever presented to men, save that of Him whose servants these were, and who did no sin, neither was guile found in His mouth. Keeping ourselves within the limits indicated by the Bible, and by these two parallel lines, it has been often remarked by masonic writers, we cannot materially err. But it may be more strongly affirmed, that keeping within these lines we cannot err at all, in any matter of morality; although there would still remain for us many questions of prudence, requiring the exercise of all our powers of reason for their determination. That no man does perfectly keep within the limits thus defined, is too certainly true; but every good man desires and endeavours to keep within them; and every worthy Mason, as he contemplates this symbol, feels this desire strengthened, and is animated to new endeavours, however he may feel that he has failed before. The examples of the saints — of all good and holy men who have ever lived upon the earth — are extremely profitable to us, if duly considered. "Be ye followers of me," says the Apostle Paul to the Corinthians, "even as I also am of Christ" (1 Cor. xi. 1). "Brethren," he says in another Epistle, "be followers together of me, and mark them which walk so, as ye have us for an example" (Phil. iii. 17). There is no perfect example of virtue and holiness in the life of man upon the earth, but that of Him who was not mere man, the Lord of Glory. That example, above all others, we are called to follow, and in it, as in the moral law, to which it was perfectly conformed, we have the standard of perfection. But it is often of great advantage to us to have the example of one nearer to ourselves, in the sense of being a partaker not only of our human weakness, but of the corruption of our nature, and whose position also amongst men more closely resembles our own. Not only the examples of eminent saints, such as St John the Baptist, and St John the Evangelist, and the great Apostle of the Gentiles, may be contemplated with profit, but even those of our neighbours and acquaintances, in whom we perceive evidence of the same grace of God. The examples presented to us in the lives of good men, are in many of the circumstances of life more easily applicable for our guidance than the highest -example itself, because we at once see their adaptation to our own circumstances, and learn from them how the great principles of morality are to be observed and applied by ourselves. The old traditions of Masonry have led to the special recognition of St John the Baptist and St John the Evangelist, as examples to be studied and followed. There are no more admirable characters presented to our study in the inspired volume. In St John the Baptist we see an example of austere virtue. St John the Evangelist appears before us as the disciple whom Jesus loved, himself full of love. We are not from this, however, to infer that there was any difference between the characters of the two men, except such as arose from their natural constitution, the duties to which they were called, and the circumstances in which they were placed. Both exhibit the same high regard for the moral law, for all the principles which ought to regulate human conduct. If John the Baptist was austere in his manner of life, it was because this austerity was specially enjoined to him. He only followed the divine commandment. It wa& declared concerning him, when his birth was promised to his wondering father Zacharias, that he should drink neither wine nor strong drink (Luke i. 15). And it was by reason of the peculiar office to which he was called, as the forerunner of the Messiah; the messenger sent before his face ; the voice of one crying in the wilderness, "Prepare ye the way of the Lord, make His paths straight," that he began his prophesy ings in the wilderness of Judea, calling upon men to repent, because the kingdom of the Lord was at hand, and that his raiment was of camel's hair, and he had a leathern girdle about his loins, and his meat was locusts and wild honey (Matt. iii. 3, 4). Very severe were his words to some of those who came to him, for "when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, 0 generation of vipers, who hath warned you to flee from the wrath to come ?" (Matt. iii. 7.) But on the other hand how amiable does he appear, how admirable his humility and piety, in his acknowledgment of Jesus, whom he pointed out as "the Lamb of God that taketh away the sin of the world" (John i. 2&),and of whom he said, "He that cometh after me is mightier than I, whose shoe I am not worthy to bear" (Matt. iii. 11). "One mightier than I cometh, the latchet of whose shoes I am not worthy to unloose" (Luke iii. 16). " He that cometh after me is preferred before me; for He was before me " (John i. 15). "He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice. This my joy therefore is fulfilled. He must increase, but I must decrease. He that cometh from heaven is above all; he that is of the earth is earthly and speaketh of the earth; He that cometh from heaven is above all" (John iii. 29-31). The same humility and piety, appear in the record of the baptism of Jesus by John, " Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. But John forbade Him, saying, I have need to be baptized of Thee, and comest Thou to me? And Jesus answering, said, Suffer it to be so now, for so it becometh us to fulfil all righteousness. Then he suffered Him" (Matt. iii. 13-15). John manifested no desire to exalt or glorify himself; he desired only that his divine Master should be exalted and glorified. He thankfully and joyfully accepted the office assigned to him, and addressed himself with holy zeal to the discharge of its duties. By his example everyone is taught to be contented with the place which it is given him to occupy, and to render a willing obedience in the performance of the duties belonging to it, not envying those whose place is higher, but rather rejoicing because of their gifts, and seeking to promote every good work in which they lead the way.

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[Rev Wayne]

In the record of the baptism of Jesus by John, we see the piety of John beautifully manifested in his shrinking from the administration of the rite of baptism to his Lord, and again, not less beautifully, in his submission to the expressed will of Jesus Himself. We have another most instructive exhibition of the character of John, of its high moral tone, and of the rectitude of his principles, in his reproving of Herod, because of his sin in marrying the wife of his brother Philip; which faithfulness was the cause of John's being put to death. "For John had said unto him, It is not lawful for thee to have her" (Matt. xiv. 4). He could not bear that any one should so flagrantly and audaciously transgress the law of God. The sins of adultery and incest were abominable in his sight; his pure mind recoiled from the very thought of them. He remembered the divine law, "Thou shalt not suffer sin upon thy brother, and not rebuke him, thou shalt not hate thy brother in thy heart," and although the offender was a prince and a potentate, John was faithful; he discharged his duty, without regard to the consequences, and died a martyr. We have no more admirable example in all the records of the faith and patience of the saints. When John was beheaded in his dungeon, and his head was brought in a charger, to be presented to the damsel who had danced before Herod, and by her presented to her enraged and wicked mother, there passed from the world one of the noblest men that ever adorned it by his life, or benefited it by his services. Too much is sometimes made of the austerity of John's character. On a just view of it we shall not find austerity to be its prevailing feature, although a display of austerity was required by the duties of his office and the circumstances of his times. But even his reproof of Herod may be adduced, in accordance with the ancient Mosaic law, as a proof of the love which reigned in his heart, as well as of his respect for the commandments of God, and his faithfulness in observing them; whilst in his conduct towards Jesus, we see all the beauty of a humble and self-renouncing piety. St John the Evangelist is commonly regarded as a man of very different character from St John the Baptist; but the prevalent notion as to the extent of this difference proceeds upon a mistake concerning both. They were placed in different circumstances, and were called to different duties; but the same principles actuated them, and their feelings were essentially the same, as may well be perceived, when we consider their words and their conduct. St John the Evangelist was distinguished among the apostles as the disciple whom Jesus loved, and no doubt, there must have been something extremely amiable in his natural disposition, improved and sanctified by abounding grace. In his writings, which form part of the inspired volume, he insists much on the duty of believers to love one another; and many have been led to regard love as his one distinguishing characteristic, and so to ascribe to him, not only a gentleness, which naturally flows from the abundance of love in the heart, especially when the natural disposition is favourable to it, but even a softness, of which there is no trace in any of his writings, nor in the record which we have of him in the Gospels. We find denunciations of evil-doers in John's epistles, in such strong terms as the following: "If there come any unto you, and bring not this doctrine, receive him not into your house, nor bid him God speed; For he that biddeth him God speed, is partaker of his evil deeds" (2 John, 11, 12). The love which John preached, was that which was manifested in the keeping of the commandments of God. "For this," he says, "is the love of God, that we keep his commandments" (1 John v. 3). And his epistles are as full of the condemnation of sin, as they are of the expression and laudation of love. These then, St John the Baptist and St John the Evangelist, are represented or signified by the two parallel lines of the masonic symbol now under our consideration. The relation of these lines to the Bible on which they seem to depend, is of no little significance, but its significance needs no explanation. That they are perfectly vertical, reminds us how exact is the rule of moral duty; that they are perfectly parallel, calls our attention to the perfect correspondence of the character of the one saint with that of the other in all that belongs to piety and morality. The whole symbol teaches us how we ought to live, that we may serve God upon the earth, be useful to our fellow-men, and rejoice in the hope of eternal joy. For the advantageous study of the examples of St John the Baptist and St John the Evangelist, it is eminently necessary that our minds should be entirely disabused of the notion already referred to, that there is a great discrepancy between the one and the other. There are some who with perverted ingenuity labour to prove the existence of such a discrepancy, fixing attention upon single incidents and expressions, and endeavouring to extort from them evidence in favour of their mistaken opinion, instead of looking as they ought at the general tenor of the scripture narratives concerning the lives of both these holy men, and the import of their words considered with due regard to the circumstances in which they were written; just as there are some who expend much labour in the attempt to show that there is an essential difference between the religious doctrines taught by the Apostles Paul and James, or as with a ridiculous affectation of learning they delight to phrase it, the Pauline and the Jacobean theology. But however single expressions and sentences may seem to conflict, yet when the writings of Paul and of James are duly studied and compared, there is found to be a perfect agreement between them. The same system both of doctrines and of morals is taught by both. And so the very same principles and rules of morality are taught by the examples of St John the Baptist and St John the Evangelist, and by comparing them together we may learn more than we could by viewing each of them separately, the contemplation of the one enabling us to correct errors into which we might be apt to fall from an exaggerated view of some particular in the ,other: we thus draw inferences from them more justly, and see more clearly how to make right application of them in our own conduct. Both St John the Baptist and St John the Evangelist held very eminent positions, and were called to the discharge of duties most important to the interests of mankind. St John the Baptist was the subject of prophecies uttered centuries before his birth: — of the prophecy of Isaiah, "The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God" (Isa. xl. 3); of the prophecy of Malachi, "Behold, I will send My messsenger, and he shall prepare the way before Me: and the Lord whom ye seek, shall suddenly come to His temple, even the messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts" (Mai. iii. 1); and of that other prophecy of Malachi, with which the book of his prophecies and the volume of the Old Testament are concluded, "Behold, I will send you Elijah the prophet, before the coming of the great and dreadful dny of the Lord : And he shall turn the heart of the fathers to the children, and the heart of the children to the fathers, lest I come and smite the earth with a curse" (Mai. iv. 5, 6). St John the Baptist applied to himself the prophecy of Isaiah just cited, saying, "I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias" (John i. 23). His office as the forerunner of the Messiah is clearly indicated in Malachi's prophecy of the messenger to be sent to prepare the way before the Lord, the Messenger of the Covenant — that is the Messiah or Christ. And although when the Jews asked John if he was Elias (Elijah), he said "I am not," this reply must be understood as made to the question in the same sense in which it was asked, — if he was indeed the very prophet Elijah that had been taken up in a chariot of fire to heaven, now reappearing upon earth, and not with reference to the true signification of Malachi's prophecy concerning the Elijah that was to come, as to which and the fulfilment of the prophecy in John the Baptist, as well as the application to him of the other prophecy of Malachi which has been cited, the words of our Lord Himself leave us no room for doubt: for we read in the Gospel according to Matthew, that Jesus, discoursing to the multitudes concerning John the Baptist, said "What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see ? A man clothed in soft raiment? Behold, they that wear soft clothing are in king's houses. But what went ye out for to see? A prophet? Yea, I say unto you, and more than a prophet. For this is he of whom it is written, Behold, I send My messenger before Thy face, which shall prepare Thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding, he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye mill receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear" (Matt. xi. 7-15). Here surely we have sufficient proof of the greatness of John the Baptist, and the importance of the special office which was assigned to him. He is the only prophet whose coming any previous prophecy announced, and the importance of his office still further appears from the long period elapsing between the first prophetic announcement concerning him — that of Isaiah — and the time of its fulfilment, a period of almost seven hundred years. He was a prophet, our Lord says, "Yea, and more than a prophet." None greater had ever risen, we are assured on the same unquestionable authority, among them that are born of women. In the history of the Jewish church and dispensation, two names present themselves to our notice as of greater eminence than any other — that of Moses at the commencement of the dispensation, that of John the Baptist at its close. Each filled an office altogether peculiar, and therefore each was not only a prophet, but more than a prophet. Moses was the mediator between God and His people in the giving of the law, John the Baptist was sent to prepare the way before Him in whom the law was to be fulfilled. Not even the great prophet Elijah occupied a place so important as theirs. St John the Evangelist also occupied a very high and important position as an apostle, and was distinguished among the apostles, not only by the peculiar honour conferred upon him in being one of the three chosen to behold the transfiguration of Jesus, and again one of the three chosen to witness His agony in the Garden of Gethsemene, but even more specially in being the disciple "whom Jesus loved," who lay on His breast as He and His apostles reclined together after the Jewish custom, at the paschal feast, and to whom, when hanging on the cross, He commended the care of His mother Mary. His own simple narrative as to this last peculiar honour conferred upon him, exhibits his character in a most attractive light, whilst it also affords most delightful evidence of the human tenderness that dwelt in the heart of the Lord Jesus himself. "Now there stood by the cross of Jesus his mother and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by whom he loved, he saith to his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! and from that hour that disciple took her to his own home" (John xix. 25-27). A beautiful modesty is displayed by John, in not naming himself here, but apart from all consideration of the uniform tradition of the Church, to which very ancient writers testify, it is impossible to read the narrative and to doubt that it is himself of whom the Evangelist speaks.

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[Rev Wayne]

We learn from Scripture itself, that St John the Evangelist lived to a great age; and we are assured by the testimony of the earliest ecclesiastical historians, that his life was prolonged to the close of the first century, and he is said to be the only one of the apostles who died a natural death. If, however, the honour of a martyr's death was not conferred upon him, it was not because of any unfaithfulness on his part, or any shrinking from the discharge of his duty in proclaiming the gospel, and bearing
testimony to Jesus. He suffered also, although he was not put to death, for his faithfulness. When he saw the wondrous visions related by him in the Apocalypse, in being chosen to see and record which another high and peculiar honour was conferred upon him in his old age, he "was in the isle of Patmos, for the word of God, and for the testimony of Jesus Christ" (Rev. i. 9), an exile from his home, and confined to that island, by the decree of a heathen persecutor. From the examples of St John the Baptist and St John the Evangelist, we may learn piety, zeal for the glory of God, charity towards men, humility, and all the other virtues which adorn the character. Charity in the highest sense — love to God and love to man — is admirably displayed in both; a love to man that is full of tenderness, but at the same time has no toleration for sin, rather seeking the good of the sinner, in reproving him that he may be brought to repentance ; a love to man that is governed and guided by a supreme regard to the glory of God, and is manifested along with and in a holy zeal for the maintenance of His truth and His law. We have already directed attention to St John the Baptist's reproof of Herod for his incest, and to St John the Evangelist's strict injunctions against any fellowship with teachers of false doctrine. We may, in conclusion, quote the Evangelist Luke's account of St John the Baptist's moral teaching, and a few verses of the first epistle of St John the Evangelist. Their perfect harmony will be apparent at a glance. Luke says of the former, " And the people asked him, saying, What shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Then came also publicans to be baptized, and said unto him, Master, what shall we do ? And he said unto them, Exact no more than that which is appointed you. And the soldiers likewise demanded of him, saying, And what shall we do ? And he said unto them, Do violence to no man, neither accuse any falsely ; and be content with your wages" (Luke iii. 10-14). Beautifully accordant with this moral teaching, is that of the following verses : " He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes" (1 John ii. 9-11). " Beloved, let us love one another : for love is of God ; and every one that loveth is born of God and knoweth God" (1 John iv. 7). "Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" (1 John iii. 17.) " If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen,
how can he love God whom he hath not seen ? And this commandment have we from him, That he who loveth God love his brother also" (1 John iv. 20-21). (Chalmers Izett Paton, Freemasonry, its Symbolism, Religious Nature, P. 241-53)

The stair that leads to the door of the temple is of great symbolic significance. It tells us that the path on which we enter on setting ourselves to press forward to the gates of the heavenly temple is not a plain and easy path, but a steep ascent, up which we must toil. It tells us of progress which must be made, of difficulties which must be overcome. It tells us that whilst we are in this world, we are never to be satisfied with the attainments which we have made, but are to seek further and greater attainments; even as the Apostle Paul says, "Forgetting the things which are behind, and reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus" (Phil. iii. 13, 14). Our Lord's own words may also be recalled to mind, although the figure employed in them is not the same with that of this symbol: " Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able" (Luke xiii. 24). (Freemasonry: Its Symbolism, Religious Nature, and Law of Perfection, Chalmers Izett Paton, p. 325)

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CHAPTER XCIV. MASONIC SYMBOLS.—CHARITY.
CHARITY is represented in masonic symbolism as a youthful matron of benevolent countenance, standing on a block of rough ashlar, with an infant on her left arm, and two young children standing beside her and clinging to her, the younger of whom looks up to her imploringly, and her right hand has hold of his. The meaning of everything in this symbol is obvious; and it is admirably suggestive of the nature of the grace of Charity, than which there is none more frequently or earnestly inculcated in masonic teaching. The matron's tender care of the helpless children is beautifully significant of the regard which true charity always shows for the poor and helpless; the benevolent countenance expresses the loving-kindness of the heart, which, however, appears also from this symbol as finding its more perfect expression in deeds, in the relief of suffering and want. Freemasons are required to exhibit charity in all their relations, not only to each other, but to those who have no
[FONT='Verdana','sans-serif']connection with their brotherhood, although a special regard for their masonic brethren and for the widows and children of their masonic brethren is also inculcated on them; and their observance of this duty has always been one of the most beautiful characteristics of the Order. They are taught that it especially becomes them to give relief to merit in distress, aid to virtue in temptation, to innocence in affliction, to the industrious when reduced to want through unavoidable calamities, to widows, and to orphans of tender years. The rough ashlar block on which the figure of Charity in the symbol is represented as standing, calls to mind the asperities which beset the path of life and the difficulties with which every one who desires to perform his part well must expect to contend. But the symbol informs us also that it is in these very difficulties, and in trials often arising from the corruption of human nature, that charity is to be exercised, to manifest its excellence, and to prove its usefulness. As hope springs from faith, so faith works by charity, and is manifested by works. The connection between faith and charity is as intimate as that between faith and hope. True charity cannot exist where there is no faith, any more
than true hope, hope such as has been described in the preceding chapter. And as faith cannot exist in the soul without the immediate upspringing of hope, so faith cannot exist without immediately calling charity also into existence,—true charity, that from the moment when it begins to exist, seeks objects for its exercise, and goes forth towards them from what may be called a necessity of its own nature. It will become at once apparent that such is the case, when the real nature of charity is considered, as to which we must seek information from the Holy Scriptures, the word of Him who is the Author of this precious grace, and imparts it to the soul.
The meaning of the term Charity is often misunderstood. Many use it only to signify giving to the poor. But this mere outward act, although it is the performance of one of the unquestionable duties of charity, is not in itself charity, it does not by itself afford proof of a man's right to be regarded as charitable. Respect must be had not only to the outward act, but to the motive from which it proceeds. Giving to the poor, and even when it assumes the aspect of great liberality, may proceed from motives which have nothing to do with charity. It may proceed from ostentation, from a desire for esteem and honour amongst men; it may proceed even from baser motives, from a sordid calculation of worldly advantage and a prospect of gain to be got in some indirect way. It may proceed from a desire to be quit of annoyance, to get rid of harassing importunity, like the right doing of the unjust judge in our Lord's parable. There is also in many men a natural tenderness of heart, and a shrinking from the thought or sight of distress, leading to acts of liberality and even bountiful giving. This may be said to approach in some degree to the nature of charity, and imparts a certain amount of amiability to the character; but it is essentially diiferent from true charity, and very inferior in worth. True charity has its seat in the heart, and includes both the love of God and the love of man. And thus it appears how it can only exist in the heart in which faith dwells, and may be considered, like hope, as a daughter grace of faith, deriving its origin from faith and depending upon the exercise and increase of faith for its own growth and exercise. It is to be observed however, that, in point of time, its origin, as well as that of hope, is simultaneous with the origin of faith. Faith cannot exist for a moment without the up- springing of hope and charity. The great law of charity is expressed in the words of our Lord, when one asked Him, "Which is the great commandment in the law?" (Matt, xxii. 36), a question founded on a prevalent notion of the Jews,—a notion which implies an utter misapprehension of the nature of the divine law, and a fatal error as to thevery first principles of religion—that there was some one of God's commandments, if they could but discover which it was, the observance of which was more regarded by God than that of any or all the rest, and would compensate for much neglect or transgression of them. " Jesus said unto him, THOU SHALT LOVE THE LORD THY GOD WITH ALL THY HEART, AND WITH ALL THY SOUL, AND WITH ALL THY MIND. This is the first and great commandment. And the second is like unto it, THOU SHALT LOVE THY NEIGHBOUR AS THYSELF. On these two commandments hang all the law and the prophets " (Matt. xxii. 37-40). Thus He taught, in fact, that these two commandments are, as it is expressed in the Westminster Assembly's Shorter Catechism, " the sum of the moral law." And it is easy to see that the observance of them implies an observance of every commandment. The man who loves God cannot but desire to keep, and delight in keeping, His commandments; in which are included all our duties towards our fellow men and towards ourselves, as well as our duties towards God, the duties of faith, piety, and worship; so that the second of the two great commandments evidently depends upon the first, and may almost be regarded as included in it, certainly at least flowing from it of necessary consequence. With this view of the nature of charity, its connection with faith, and its relation to all the duties enjoined by the divine law, accord the words of the Apostle John—" Beloved, let us love one another: for love is of God; and every one that loveth is born of God and knoweth God " (1 John iv. 7) ; " This is the love of God, that we keep His commandments " (1 John v. 3); and those of the Apostle Paul, " But as touching brotherly love, ye need not that I write unto you, for ye yourselves are taught of God to love one another " (1 Thess. iv. 9) ; "Now, the end of the commandment is charity, out of a pure heart, and a good conscience, and faith unfeigned" (1 Tim. i. 5).

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