Freemasonry And Israelitism. No. Xxvi.

the habit of reflection , they generally become convinced that this is a mistake , and expose themselves- to the imputation of being renegades from their purer faith . The Monarchy under

which we live , and the dynasty which occupies the throne ,, are evidently and deeply seated in the affections ancl judgement of the English people , as a nation . But on this memorable occasion , it

was the Prince , chiefly , that commanded the deep sympathy of the " masses , " for they , not less than the " upper ten thousand , " evinced it in their most expressive way . But what had all this to do with Israel > Much

every way . No other people in ancient or modern times could ever bring together , without violence or coercion , nor indeed bv it , such , a mass of

heterogeneous elements as was presented on this clay of Thanksgiving . A mere invitation brought into the great Metropolitan Christian Temple , the representatives of all civilised nations and

peoples , excepting the still separated remnant of the kingdom of Judah , who are not yet to unite with their ancient brethren of Israel , worshipping at the same altars , ancl offeringupcommon prayers

to their common I'ather . The Hindoos , besides being here represented , thronged their temples in India , the Mahomedans their mosques , and the Jews their svnagogues , in order to unite

with us in their devotional thanksgiving . Can we fail , while reflecting on so remarkable and exceptional a religious phenomenon , to call to mind the words ofthe prophet , concerning Israel ' s

future r " Behold , thou shalt call a nation which thou knowest not * , and nations that knew thee not shall run unto thee , because of the Lord thy God , and for the Holy one of Israel ; for He hath

glorified thee .... So shrill my word he , that goeth forth out of my mouth ; it shall not return unto me void * , but it shall accomplish that which I please , and it shall prosper in that

whereto I sent it " ( Isru . Iv ., 5 , 11 . ) And againalthough the glorious prophetic promise will not be wholly fullilled until after the final gathering and uniting of Judah and Israel , it seems to have

a partial and is obtaining a progressive fulfilment , in like manner as all the Divine purposes appear to have hitherto had— " Also , the sons of the stranger that join themselves to the Lord , to

serve Him , and to love the name of tbe Lord , to be his servants r everyone that kcepeth the Sabbath from polluting it , and iriketh hold of mv covenant , even them will I bring to niv holy

mountain ; ancl make them joyful in my House of Prayer ; their burnt offerings and their sacrifices shrill be accepted upon mine altar ; for mine house shall be called a House of Prayer for all

people " ( Ch . hi ., 6 , 7 . ) The Lord ' s ancient ' house , " in His "holy mountain , " is still desolate and desecrated bv the foot of the Moslem ,

for thc " times of the Gentiles " are not yet fulfilled . Yet , while He said of Judah , that they should be wanderers throughout the earth , finding no rest for the sole of their foot , He said of

Israel , " the place of my throne , and the place of the soles of my feet , where I will dwell in the midst of the children of Israel for ever , and my

holy name shall the House of Israel no more defile , neither they nor their kings , by their whoredom ( idolatry ) , nor b y the carcases of their kings in their hi g h p laces Let them j-ut

Freemasonry And Israelitism. No. Xxvi.

away these from me , and I will dwell in the midst of them for ever " ( Ezek . xliii , 7 , 9 . ) So that , though the Lord ' s house , which stood in His " holy mountain , " in the midst of the earth

is thrown clown , and the land defiled , He still has His chosen temple , and His word goeth forth from this favoured Island—a mountain rising up in the midst of the sea , and thus

rendered , in the theocratic sense of the word , " holy , " even as Zion was called " holy , " though possessed by " a sinful nation , a people laden with iniquity , a seed of evil doers" ( Isa . i . 4 . )

This great day of Thanksgiving , of which I write , had the Heir Apparent for its object . The Prince , as far as he is known , has not done anything to place himself on a higher level in our

national affections than some other persons who might be pointed to , outside the royal circle . But he has afforded many proofs of his desire to promote the public welfare , and to aid the cause

ol beneficence . Nevertheless , it cannot be denied that many people regard him with doubtful feelings , -and even speak of him in disparaging terms . The wherefore need not here be inquired

into ; enough that it is the fact . Nevertheless , for his recovery from a condition of extreme danger , the united prayers nf all ranks and degrees of men , with only suchexceptions as tend

to confirm tlie general proposition , were ottered up to the Supreme Ruler of the Universe . And now , his recover ) ' being pronounced , there was an

equally united thanksgiving offered to the same Divine Ruler , for what they believed to be an answer to their prayers . Is there not in all this soniethiiiQ * more than can be accounted for on

ordinary principles ? The }* who deny that God governs the world , by the continuous exercise of His divine wisdom , and omnipotence , rind rather believe that there is nothing bv which our world

is affected , beyond the constant and never varying operation of " natural laws "—laws operating by no more intelligence than the movement of a clock—cannot , of course , acquiesce in anv idea of

an inspiring impulse or suggestion from Him , without whom not even a sparrow falls to the ground , and who has promised to Israel , that He

will direct them m all their ways . They are , 111 relation to this at least , " without God in the world . " Hut it is otherwise with those who

agree with the view taken of prophetic scripture throughout these articles on Freemasonry and Israelitism . They will agree witb me also in this , that Israel , as the chosen instrument forthe

accomplishment of God ' s gracious purposes , in the government of the world , and in the wellbeing of mankind , will ever have afforded to them the means of realising those purposes . " Thou ,

Israel , art my servant , Jacob whom I have chosen , the seed of Abraham , my friend . Thou whom I have taken from the ends of the earth , and called thee from the chief men thereof , and

said unto thee , Thou art my servant ; I have chosen thee , and not . cast thee away . Fear thou not ; for I am with thee ; be not dismayed , for I am thy God ; I will strengthen thee , yea ,

I will help thee ; yea , I will uphold thee with the rig ht hand of my righteousness . . . fear not , I will help thee , saith the Lord , thy Redeemer , the

Holy One of Israel , " ( Isa . xli ) . "This people have I formed for myself , they shall show forth my praise . " ( Ch . xliii . 21 . S-14 ) . ( To lo cvi' . imie-d . ]

Bro. Lessing On Freemasonry.

BRO . LESSING ON FREEMASONRY .

A Series of Conversations . PRELIMINARY : BY BHO . KENNETH R . H . MACKENZIE ( KNOWN AS CRYPTONYMUS ) . In that transition period of German thought

which was to be ultimately brought to an issue by the counter-currents in the minds of Goethe and Schiller—and mainly by the former , —there existed a precursor . That precursor was

Lessing . Pure in morals , faithful in actions , clear as a bell in induction , he was an aid to humanity . Numerous as are his works , it is singular to think that they have so little apparent present influence

on the general thought of the world . AVeird waggeries abound at the present time , but one of the masters of criticism , " and the truest friends of the human race seems to have been consigned

to an oblivion , only to be accounted for by reason ofthe difficulty popularly ascribed to the German language . To obviate this , I now , without further preface , give to the Masonic : world the

benefit of Bro . Lessing ' s ideas on the solemn aims of the fraternity . It is not here my duty to expatiate upon the serious topics embraced by these conversations . I will only add that eighteen

years ago , I first issued Conversations One to Three : but the remaining portion never was added , from circumstances relating to the tenure of the paper in which they were published , by

the kind permission and advice of Bro . the Rev . 1 ' . E . Cox , P . G . C , then holding the editorial chair ofthe now deceased Freemasons' Quarterly Review . —CRY I * T O N * Y M US .

ERNEST AND FALK . CONVERSATIONS I-OR FREEMASONS , By BRO . GoTTiioi . n EI-IIRAIM LUSSINU . X » U ' Translated fur the first time lu BRO .

KENNETH R . II . MACKENZIE , F . S . A ., ntlierwise CRYI'TONYMI'S . PART THE FIRST . — ' 77 $ .

Dedication . "To His Serene Highness the Duke Ferdinand " Most Serene Highness . —I also was at the fountain of Truth , and drew water . How

deep my bucket went must be decided by him from whom I have to expect the permission to sink it yet deeper . "

"Aor a long time the people lias desired water and is parched with thirst . " " Your Serene Highness ' s most humble Servant . "

PREFACE . ( U ' rillen /• _ ¦/ a third person not engaged in the Caiu verstitions . J If the following pages do not contain the true

essence of Freemasonry , I should much desire to be informed in which of the innumerable treatises , resulting from it , a moreexactdefinition can be found .

But if Freemasons , of whatever degree , will truly acknowledge that the point of view whence on this occasion , the subject has been regarded , be the only one from which not a phantom displays

itself to a terrified beholder but to a healthy vision , a veritable form , the one other question arises , —how it comes that such a truth has not

long since been spoken ? Much may be said in answer to such a question . Vet it will b' 2 difficult to discover any other pos-