The Present And Future Of British Art.

The demand for ivorks of small value , and at a very low price—the besetting public sin of the present day—ivill become exhausted from the higher calls for monumental works which AVC think await the artist ; for , as ripple expands into ripple , so from circle to circle does the influence of example , and from the throne to the cottage we are convinced there is IIOAV a higher conception and a more generous appreciation of the object and purposes of art than

haA'e ever heretofore existed . Ofthe advantage of combining industry ivith education in the mechanical arts , as now so ably conducted at the schools of design , none can doubt : it must produce refinements the most liberal ; nor can one be carried to perfection without being accompanied in a great degree by the other . "The spirit of the age , " says Beattie , " affects all the arts ; and the minds of men being once roused from their lethargy , and put into

a fermentation , turn themselves on all sides and carry improvements throughout all branches of mental pursuit . The more the arts advance , the more sociable do men become . As they extend , the political condition of a people becomes more assured , factions are less inveterate , controversy less hateful , revolutions less tragical , authority less severe , and seditions less frequent . "A taste for'the fine arts , " says Lord Karnes , " goes hand in hand with the moral sense , to which indeedit is nearly allied :

, both of them discover what is right , and what is wrong ; fashion , temper , and education may vitiate both , or preserve them pure and untainted : neither of them are arbitrary or local , being rooted , in human nature , and common to all men . " A diligent study of the classics mi ght teach us that Rome was vitiated by her arts , and not by her Asiatic luxuries ; but a diligent study of human nature will assure us the arts created by the intellect will advance

with the intellectual aestiny of man . That destiny is progress . No age can transmit to its successors the heritage of the human mind in the condition it was received . Thought , which creates opinion , refines as it progresses ; becomes more enlarged in its conceptions , better founded and more diffused from the social union of men , from their daily habitual intercourse , a gradual progression of manners ancl opinions originates , Avhich nothing can retard

. . In the general history of civilization it will be found that it is the silent gradual succession of causes , rather than the fear of powerful influences , which has largely affected the condition of a people . If Ave review the past , who can doubt society has advanced ? If AA ' consider our OAVU powers , who can doubt we must continue to advance ? We have hope , wc have confidence in the times to be ; iu the future of social condition , of government , literature , science , and the future of British art . —Universal Decorator .

The Spiritual Nature.

THE SPIRITUAL NATURE .

Wn are all travelling to that bourne from whence no traveller returns . Our sojourn on earth is but a brief space of time , so brief that it is impossible for us to perform the mission for which we were created . God evidently had some purpose for man to fulfil in creating him after His likeness . How very little is man capable of doing during his life on earth , and particularly iu perfecting his nature , or in developing his faculties . Indeed , no of is in this life

faculty man developed clearly . He attains the full stature of a man it is true , but that is only the growth of the animal . The moral and the intellectual perceptions of the best of men are but imperfectly developed , and the spiritual less so . Indeed , there are comparativel y but few men who have given any serious thoughts as to the purpose and design of God in creating manand what He intended him to beand but a small

, , very proportion of these have devoted themselves towards attaining that degree of perfection they were capable of . There is no doubt but that there is much more inquiry on this subject at the present time than ever before , and the popular mind is beiii" - more actively engaged in investigating the philosophy of man . There are but feiv at the present day who do not believe in a future existence . The very imperfect development of our nature in this lifewould be

, sufficient to establish the necessity of a life hereafter . If that were not the case , then God in relation to His highest creation , ivould be inconsistent with Himself . All of God's works are perfect , then why not man ? If the perfection of man is his ultimate destiny , than it is evident that man in another life will have to complete the work for which he had not the time in this life . And this self-evident proposition leads to the

conclusion that as man in this life neglects to unfold his faculties , is indifferent to his spiritual advancement , instead of progressing oiiAvard and higher and higher , retrogrades by debasing himself , and yielding to the impulses of his animal nature and self-gratification , that he ivill have to undo all the work of his misspent life , before he can be in . a position to advance in the right direc-

The Spiritual Nature.

tion towards becoming a perfect man . The unfolding of the inner man , the development of our spiritual nature , is evidently the purpose of man ' s creation , otherwise he would be no more than an animal , subject to greater sufferings , and pains , and responsibilities , and with keener perceptions . The subject is an important one for man ' s consideration , as he is mortal , and must after his probation on earth pass away , as all who have lived before of

him , to join the . "innumerable throng . " The impulses our animal niiture are strong . Our passions and appetites are difficult to control . Self will be gratified , and will brook no repulse . It is for man to stand erect in his majesty and mi g ht , and claim the rig ht of the living soul AA'ithin him to govern his inferior nature , to subject to it liis passions and appetites . The work must be commenced at some period of his existence—an existence to which

there is no end . The time , then , is now for each man to commence the work of self-reformation , of unfolding his spiritual nature , and progressing onwards to that perfection to which the soul—the real mau—is ultimately destined . —American Mirror and Keystone .

The Law Of Kindness.

THE LAW OF KINDNESS .

IT is Avithin the province of every man to be kind to his brother . Kindness is the foundation of love . If we are kind to our brother , we obey the commands of the Creator . If we love our brother man we love God , and manifest our love to God in the best manner we are capable of . This forms the basis of Masonic teachings , and the true Freemason will love his brother because he loves God . The great Lawgiver , hi exemplifying the laAv of kindhis

ness , says , "If thou meet thine enemy ' s ox or ass going astray , thou shalt surely bring it back to him again . " " If thou see the ass of him that hateth thee lying under his burden , and wouldest forbear to help him , thou shalt surely help with him . " — Ex . xxiii . 4 and 5 . It is a duty incumbent upon Freemasons , according to the intent and irit of Masonic teachingsto be kind upon alt occasions to

sp , their fellow men , especially so to their brethren of the mystic tie . The laiv of kindness is imperative upon all Freemasons to observe , and he who hateth his brother , wrongs him , is unkind to him , or does in any wise forbear to clo him a kind act when within his poiver , is no true Freemason . In the manifestation of kindness to our brother , wc evince our love to God , and our regard for our Masonic obligations . Freemasonry without a practical observance

of the laiv of kindness is a myth . There can be no such thing as Freemasonry AA'ithout manifesting kindness to our brother . This kindness must not be of a negative character , or the mere profession of the lips , but it must be shoivn by acts and deeds . Let us all as Freemasons , prove the sincerity of our profession by being kind to our brother , and doing him till the good we can . If we do thiswe lay the foundation for an inheritance which will be

, of incalculable value to us in the future , in addition to the joy and blessings which ive will , as a natural consequence , receive in this life by being kind to our brother . —American Mirror and Keystone .

Masonic Notes And Queries.

MASONIC NOTES AND QUERIES .

MOOKE ' S FKEEMASOXS MAGAZINE . HAS any brother a copy of Moore ' s Freemasons Magazine , published in America ? If so , would he let an inquiring brother see it?—T . C . E . BHO . . 1 . U . STEBBING AND TIIE DUKE OF WELLINGTON . At page 184 of the last volume of the Freemasons Magazine , Bro . J . Rankin StebbingWMNo . 1087 states that the Duke

, .., , of Wellington was a Freemason , and throughout that volume of your issue he is proved to be so . I am not about to dispute the fact , but I , amongst others , am very anxious to see the tivo notes addressed by his grace to Bro . Stebbing , in print . At the page cited , the latter states , " the notes are carefully put away , and I cannot find them at this moment , but , when I do , you shall have copies . " Ma ) ' I ask , if the copies have been received , and are

withheld by you?—GALES ' . —[ We have not yet received the copies promised , and presume it must have escaped Bro . Stebbing's memory . Perhaps our correspondent ' s inquiry may act as a refresher . ] THE DUKE OF WELLINGTON' . The London Journal of this day , says : — " Davenport CrosfcliAvaite sends us the following : — ' Sir—The London

, Journal , "So . 768 , vol . xxx ., October 29 th , having come into my hands , my attention was arrested by a communication from Hyde Clarke , as to whether the late Duke of 'Wellington AA'as a Mason . ' He says : — ' In the absence of records showing the time of initiation of the Duke of Wellington , it will be gratifying- to obtain , siicoudavv evidence , ' If you ,