of man in its progress from infancy to old age, from ignorance to knowledge. In the dawn of life, uncultivated Nature feels its own inferiority, and is like a rough and shapeless stone newly taken from the quarry, which requires the skilful hand of patient industry to mould it into form. Manhood succeeds, and the ripening faculties, emulating perfection, press on with diligence and assiduity, to the great object of rational attainment. And when old age comes on, the placid mind, reflecting on a well-spent life, devoted to acts of piety and virtue, looks forward to another and a better state of existence, where, infinitely perfect, it will be filled with the fulness of God. This state of mind may be aptly compared to a well-wrought and highly-polished cubical stone11 accurately exact in all its lines and angles; which, though minutely tried with the square and compass, will be pronounced good, perfect, and complete.

That most brilliant virtue, prudence, is represented in a Masons' lodge by a blazing star, which is placed in the centre, that every Mason's eye may be upon it, to expand his heart and influence his actions; that his conscience may never condemn him for exceeding the bounds which prudence prescribes, and that he may always be animated with the cheering reflection of its unqualified approbation. The starry zone of prudence, like the broad and spangled ecliptic, illuminated with studs of brilliant stars, which circumscribes the universe, forms the sacred envelope of all human virtues.

The groundwork of a Lodge points out the recurrence of prosperity and adversity with which the life of man is variegated and chequered; and administers the most soothing consolation under the pressure of calamity or affliction. It displays the God of all comfort in his dispensations of mercy and justice; and shews that however man may be exalted above his species here on earth, while blest with prosperity and animated with strength, and health, and spirits, in the humble grave all are on a level, death destroying all human distinctions, for the dust of the most potent monarch is not distinguishable from the dust of the lowly pauper. Thus is humility inculcated; and thus are we instructed to submit with

"The immovable jewels, according to our ancient brethren, were called the trestle-board, the rough ashlar, and the broached thurnel.

cheerful resignation to the dispensations of Providence, assured that the hand which gives can, also, take away. This is a subject that affords ample scope for illustration, and has a rank assigned to it in the Lodge commensurate with its high and paramount importance.

The covering of a Lodge is that superb canopy spread over it by the Almighty Creator of all things. The blue, purple, and crimson covering of the first temple erected to the exclusive worship of God by Moses in the wilderness, was a striking symbol of this splendid arch, illuminated with the rays of that great and burning luminary which conveys life, light, and motion to all earthly things. The ground and covering are connected by means of a ladder consisting of three principal steps, and resting on the Holy Bible; by which every Mason, who firmly exercises the virtues they represent, hopes to leave behind the unsatisfactory pursuits of mortality; and mount, with the angels in Jacob's vision, to a better country, even the holy city of God.

These three principal steps have a direct reference to three theological virtues, FAITH, HOPE, and CHARITY, of which, Charity possesses the highest and most distinguished rank: and the reason of this will be evident, if we distinctly consider the exclusive properties of these virtues, and deduce from thence the incomparable excellence of universal charity.

FAITH is a firm and sincere assent to the fundamental truths of religion, the being of a God, the divinity of Christ, the Saviour and Judge of mankind, a future state of rewards and punishments, and the means and conditions of avoiding the one and securing the other. This faith, as the true basis of all religion, is the first incentive to holiness; and, through its medium, we are justified, accepted, and finally received.

HOPE is an earnest and well-assured expectation of escaping threatened dangers, and obtaining promised rewards. The simple act of faith or belief, in the existence of a heaven to reward, and a hell to punish, without knowing how to obtain the former and avoid the latter, would be a state of suspense, dark and appalling as the shades of midnight, without a ray to cheer us in our passage through the gloomy vale: hence arise the consolations of Hope, which prompt us to a steady perseverance in the path of duty, that we may finally

surmount all impeding obstacles, and receive the eternal rewards of our virtuous endeavours.

CHARITY, in its greatest latitude, is an ardent love of God, united with an unfeigned affection for all his creatures. The love of God naturally inspires the love of our brother,15 created by the same Architect, formed of the same clay, springing from the same common parent, and cemented by the most indissoluble ties. The love of our brother is one of the principal conditions of our initiation into God's friendship, who is the father and generous preserver of us all. Hence, if the vivifying beams of God's love be not shed abroad in the heart, there will exist little fraternal affection; but the common bond of Masonry and religion being violated, there can be no hopes of good fruit proceeding from so impure a stock, and thus both are calumniated from the vicious conduct of some of their professors. Charity is not capable of a more restricted sense: for, if it be disunited from the love of God, and understood, simply, of brotherly love, it would be a virtue of inferior rank,is and must yield precedence to both faith and hope. But, consider charity in its most extended signification, as the pure and unfeigned love of God and man, and the doctrine of Masonry, corroborated by the argument of Saint Paul," will be fully understood and admitted; and this argument lends a most powerful and decisive sanction to Masonry, which, shielded by the unequivocal support of such a high authority, can never be overthrown by the united force of prejudice and passion.

A comparison of these virtues will shew, more dis

15 1 John iv., 20.

16 And yet, even in this restricted view, masonic charity will maintain its ascendancy, as is well expressed by Brother the Rev. Salem Town, Grand Chaplain of the Grand Chapter of New York. He says::-"We cannot fail to perceive what has preserved the purity and secured the perpetuity of the masonic institution, and maintained that striking uniformity in carrying out its moral and benevolent objects. If we recur to matters of fact, either in principle or practice, we arrive at the same conclusion. As the objects of masonic charity never vary in any age or country, and the evils to be cured, or misfortunes to be relieved, always require the same remedy, at least in kind, the laws of our moral nature and the sympathies of our hearts present an uniform succession of kindred motives, which always prompt to kindred acts of benevolent effort." (Amer. Mas. Reg., vol. 3, No. 18.) 17 1 Cor. xiii.

tinctly, why Charity is so pre-eminently exalted above

the other two.

Faith is the evidence of things not seen, the substance of things hoped for. Charity is the sublimity of faith and hope, and may be denominated a grand and beautiful entablature of good works, supported by the strong pillar of hope, and founded upon the wise and broad pedestal of faith. From this uncontaminated source we are supplied with WISDOM from above, which sheds its light like the BLAZING STAR in the centre of heaven's glorious arch, with STRENGTH to support us while treading the MOSAIC PAVEMENT of this uncertain life, chequered with the variegated scenes of good and evil, and with BEAUTY like a rich TESSELATED BORDER of brilliant stars, to adorn our good works, which, shining before men, may tend to the glory of our Father who is in heaven.

Faith is the basis of religion; it points to duty and reward, clearly presents to view the means of obtaining the promises, strongly obligates the conscience and inclines the will to compliance. Thus we ascend the FIRST STEP of the MASONIC LADDER. Hope is a column raised on the basis of faith that God is, and that he is a rewarder of them that diligently seek him: this consoling assurance adds vigour to the performance of duty, quickens the pursuit after happiness, circumscribes our wishes within the compass of God's promises, and enables us to win the SECOND STEP. Charity is the ornamented capital which completes the fabric, even the THIRD and SUBLIME STEP, embosomed in clouds and encircled with rays of everlasting glory.

CHAPTER VIII.

CONTAINING THREE HUNDRED AND EIGHTY YEARS.

View of Masonry from the Offering of Isaac to the Deliverance from Egyptian Captivity.

THE opening of this period displays Masonry as inculcating the principles of Christianity still more unequivocally and distinctly, if FAITH, HOPE, and CHARITY be considered as Christian virtues; for amongst Masons they are referred to a transaction which illuminates this age of the world; and by which all good Masons hope to arrive at a building not made with hands, eternal in the heavens.

Abraham buried his wife Sarah in a sepulchre in the field of Machpelah, at the age of one hundred and twenty-seven years. He endeavoured to console himself for her loss by obtaining a wife for his son Isaac ;1 and bound his steward by a most solemn oath to procure one amongst his own kindred in the land of Mesopotamia. His commission was successful, and he returned with Rebecca, the daughter of Bethuel, the son of Nahor, Abraham's brother.

The mysteries and worship of idolatry, notwithstanding their rapid progress by the indefatigable zeal of Ham, Mizraim, Isis, and Ashtaroth, with their able coadjutors

In those ages an oath was used on all solemn and extraordinary occasions. It was considered as an awful acknowledgment of the universal presence of God, as well as of his supremacy over all created things, including a belief that he has power to avenge himself on all who shall violate such a solemn appeal to his truth and justice; and soliciting help from God implies also a desire to avoid the penalty, by a firm resolution to observe the prescribed condition. In primitive times, men sware by lifting up their hands to heaven (Gen. xiv., 22); by putting their hand under another's thigh (Gen. xxiv., 2, and xlvii., 29); by imprecation (1 Sam. xiv., 44, 1 Kings, xx., 10); and by standing before the altar (1 Kings, viii., 31). This last method of making an oath was in use also amongst the idolatrous nations, particularly the Athenians, the Romans, and the Carthaginians.