Unity And Measurement.

UNITY AND MEASUREMENT .

" FROM THE VOICE OF MASONRY . " " Is thy heart right , as my heart is with thy heart ? * * * If ifc be , give mo thy hand . " UNION involves work , feeling , sentiment , and interest . Iu ancient times plucking off tho shoe was tho evidence of sincerity in a contract . Partners succeed in business only as they aro

united in everything pertaining to their commercial work ; scientists , as they agree in details of investigation aud results ; theologians , as they harmonize in doctrine ; families , as they agree in their social relation ; churches , as they are of ono mind in whatever promotes their spiritual and temporal interests , and so Masons should always have a perfect harmony between them , nofc only in all matters of

general interest , but in every minute social affair . The extension of and grasping tho hand is the usnal indication of friendly feeling , and generally of union in matters of personal or fraternal interests , and ib ought to have the significance of the ancient custom of plucking off tho shoe . A situation of circumstances that precludes tho union of hands or hearts among two brother Masons always casts a gloom of

sorrow over tho whole Lodgo , and generally there is a strong desire among tho brethren to settle tho differences , and when success has been so far achieved as to call from the ono the expression : " Givo me thy hand , " thero is a feeling of rejoicing among all others , because it is an indication of forgiveness and a readiness for union . Thero aro so many grand sentiments and thoughts in Masonry that

no Lodgo can ever afford to havo any feeling of disunion exist between any of its brethren . Thero must bo union of heart , hand , and work . Giving the hand indicates , generally , the feeling between two persons ; but ifc ia nofc incorrect to give the thought a larger , and , perhaps , higher significance . It is not beyond tho range of propriety

to say wo givo our hand to a great enterprise , thought or doctrine . " It has my hearty approbation . " " I will willingly co-operate , " is the samo thought in its larger meaning , lb is , therefore , correct , in any of those , to say I give ifc my hand , hence to consider thafc tho heart is right with the enterprise . If our hearts , then , are right wibh the heart ( sentiment ) of Masonry , we give ifc our hand in many ways . As

men of reasonably moral thought , we cannot givo our hand to an incorrect or immoral principle , but can to a good ono wherever found 3 nor to any form or ceremony that is debasing , but can to ono that elevates ; nor to a corrupt and dangerous person , bnt can to ono who is good , or who may bo benefited by good association . If we have enmity , tho heart is not right , and we cannot extend the hand to an

individual , nor approbation to a cause ; bufc if tho enmity be removed , we can extend it to both . We therefore say , wo may give our hand to Masonry , tho Church , or to any moral or spiritual interest , because they have grand objects in view . ¦ Considered in Masonio light , threo things aro involved : Giving tha hand to the sentiments taught ; the approbation to the forms of

induction ; to tho brother in fraternal fellowship ; to an observance of all Masonic rule taught directly , or by implication . Tho Masonio heart must , then , bo right in all its daily practices , and bo in full accordance with onr professions , for a Mason is a man who professes a high degree of morality . Does ho drink ? Does ho swear ? Is ho at enmity with a brother ? Docs ho harbour suspicion against a brother

without a cause , or without good evidence ? Does ho donbfc the word of tho sacred book npon which ho took his pledge and mado his vow ? Does he neglect tho observance of tho precepts taught ? Does he deal unjustly with any brother ? Does he neglect the duties implied iu his obligation , or in any way prove recreant to tho vows given afc the sacred altar ? His heart is not right with the heart of Masonry , and

he cannot givo it his hand . He must be right in tho moral principles taught , to be enabled to give his hand to the cause in the true sense of tho thought . This union of heart and giving the hand is closely observed by all men , and is the foundation of all man ' s measurement of men . Tho

external exhibition of men s thoughts is what all mon measure motive and character by , because they cannot go down any deeper into man ' s nature . But God measures altogether by a deeper and purer standard . By his mental power he reads the unexpressed thought and judges of motive power before it has como to light of day , where man roaches it .

Men aro under tho constant surveillance of all their fellows . The wicked measure tho poorest and weakest of tho good by the best of their own nnmber , thus never come to any accurate judgment of tho morality of the good . Contrasts aro drawn by taking the best of tho good and the meanest of the bad , and holding them np to show the lights and shadows of virtue and sin . Neither are correct . Perfect

judgment of contrasts in men brings the highest class of virtue m each . Thus the highest virtue in tho wicked is compared with tho highest iu tho good , and tho weakest and poorest of tho good with tho woi - .-ifc of tho bad . Then tho action aud words of every ono ia compared with what tho man professes . This measurement , of mon does not stop afc generalities , but is

constantly occurring iu the closest relations of life . Tho parent is . measuring tho child , tho child tho parent . The husband scans tho action of " tho wife , tho wife the husband , and so with all other near relations of life . Many times we are misjudged because onr abilities , possessions , or endowments are overestimated or underrated . To arrive afc correct

judgment , these must be understood as they exist . Excentricities or dispositions many times preclude the formation of correct judgments . But in all , man has little of penalties to inflict ; God has all , hence also a perfect knowledge of all that goes to make up character . Men aro generally too apt to measure others by themselves in character , motive and action . Principle alono should bo tho standard of measurement . When wo realise tho fact of this constant measurement , it is well sometimes to consider , How am I measured ? If , by myself , I am an

Unity And Measurement.

egotist . If by my lack of united feeling with others , I am placed beneath my merits . But in God ' s hand the measure is just . If so , what are n \ y deserts ? Then comes the thought , as to how I am conducting myself in tho presence of that God . The idea of Masonio unity and measurement is ono thafc should often claim the attention . It is well to consider , first , am I united , in

my Masonic work , with tho cause , its measures aud men ? Having settled that affirmatively , it is then well to consider how that unity of feeling corresponds with daily action . Is it thought I ought to bo a better man because I am a Mason ? If so , I ought , then , to turn my thoughts to nobler things . How should it guide me in my transactions with men ? What element of Masonry should enter into my

business relations ? What better influence should I have npon tho young ? Years ago , a man , just after taking the Knight Templar degree , said to the writer : " I ought to be a better man than I am to take such a degree as that ! " but did it mend his way ? No . Ho did nofc stop to consider the idea of unity in its work , nor the measurements , that men wero making . Tho Sir Knights thought he should

have been a bettor man . His measurement began in the Commandery . Tho Master , Fellow Craft and Apprentice all expected to see more of tho truo measurement of tho man . All wero disappointed . If wo are so low in tho measurement of imperfect human judgment , what will ifc be when we come to the infallibly correct judgment of an All-Wise Judge , who allows no element of character to pass His notice ?

If our unity of feeling is wrong , and onr measurement accordingly incorrect , thero may be a reformation of mind and heart in this matter . Bufc reformation must , of necessity , bo tho result of a willing mind . To be a true Mason , wo must be willing to extend the hand to every one , especially a brother . All errors of the past ; must be forgiven , and we must lay down every wrong action , discard every evil

thought , and endeavour to approach tho very highest element of pure thought . To accomplish this grand work wo need not go out of our own sphere of immediate action . Thero is work enough for all . Thero are objects of beuevolenco everywhere , and , as soon aa wo havo thoroughly united ourselves in tho work of tho good causo , men will

begin to change tho balances of their scales . Character is man ' s grandest possession—greater than estates , purer than gold or precious stones . It is tho vory lifo of tho man . Character with all its power , thrown into union with a good cause , and measured by the pure standard of a godly judgment , is a boon to be coveted by all .

Grand Council

GRAND COUNCIL

ROYAL AND SELECT , AND SUPER-EXCELLENT MASTERS OF ENGLAND AND WALES , Ac .

A meeting of this Grand Council was held on Thursday , the 26 th ultimo , at 2 Red Lion-square , W . C . Present : —Bros , tho Rev . G . Raymond Portal M . P . Grand Master , Frederic Davison R . P . Grand Treasurer , Frederick Binckes Graud Recorder , H . C . Lovander Grand Lecturer ; Bros . Colonel Francis Burdett , Thomas Cubitt , Thomas C . Walls , H . R . Cooper Smith , R . Lovoland Loveland , W . Carlton Hale , Robert Roy , Thomas Pooro , J . E . Anderson , D . M .

Dewar , and other brethren . After the minutes of lasfc Grand Council were read and verified , a report was read showing the progress of the Cryptic Degrees in this country , from which ifc appeared thafc Warrants , for nine Councils had been granted , and 140 Certificates issued . Tho report having been approved , Bro . tho Rev . G . Raymond Portal was unanimously re-elected Grand Master , and Bro . Frederic Davison

Grand Treasurer . Tho Grand Master thereupon appointed the following Grand Officers : — Bro . Colonel F . Burdett - - R . P . Dep . Grand Master „ Thomas Entwislo - - „ Grand 111 . Master „ Thomas C . Walls - - „ Grand Prin . Cond . of Works

„ Eev . W . S . Moses „ Grand Chaplain „ P . H . E . Brette , D . D . - „ Do . „ D . M . Dewar - - - „ Grand Recorder „ Thomas Meggy . . „ Grand Master of Ceremonies „ G . P . Brockbank „ Grand Captain of Guard

„ R . L , Loveland - . „ Grand Cond . of Council „ H . R . Cooper Smith . „ Grand Lecturer „ Thomas Poore " ) - - „ „ Thomas Cubitt r • „ Grand Marshalls

„ R . H . Thrupp J - - „ „ Robert Roy „ Grand Steward „ J . E . Anderson - - „ Grand Sentinel After tho transaction of somo rontiuo business , Grand Council was closed in ample form .

Committee Meeting Of The Girls' School.

COMMITTEE MEETING OF THE GIRLS' SCHOOL .

THE General Committee of the Royal Masonic Institution for Girls assembled on Thursday afternoon , at Freemasons' Hall . There were present Bros . Colonel Creaton Grand Treasurer ( in the chair ) , A . H . Tattershall , Grifiiths Smith , T . F . Peacock , G . Bolton , Arthur E . Gladwell , H . T . Thompson , T . Fryar , H . Cox , H . Massey , A . F . A . Woodford , C . H . Webb , P . de L . Long , and F . R . W . Hedges

( Secretary ) . One petition for placing a candidate on tho list for election was examined and accented . Bro . Hedges reported the receipt of a thousand guineas from West Yorkshire , the amonnt subscribed for a perpetual presentation to the School as tho Bentlcy

Shaw Memorial , and ho also road a letter from Bro . H . T . Thompson , enclosing copy of a caso laid before Bro . Locock Webb as to tho purchase of Lyncombe House . This caso and Bro . Locock Webb ' s opinion thereon were also read by Bro . Hedges , after which tho Committee adjourned .