The Mystical Principles Of Islamism; Or, A Lecture On The Derviches.

Derviches ; but simply on account of their supposed holiness and spirituality , ancl because none of them teach the doctrines of benevolence towards manland generally , as children of one common Creator . Eor this reason , I believe that Ereemasonry , when properly understood by Derviches and Mussulmans

generally , will have a salutary influence , and offer a common neutral ground on which the Christian , the Moslem , and the Hebrew may meet as brothers , without the existence of any apprehension that either will be called upon to sacrifice any of the peculiar preferences which he may entertain in favour of his

own creed . As the most mystical of the Dervich Orders have originated in Persia and Bokara , and their Peers or Eounders have all brought , or sent their principles by their successors , into this Empire , it is necessary to give here some account of the peculiar principles of

what is known in the Eastern languages as Suffeeism ; which I hold , as aforesaid , to be founded on the sophistry of the ancient Greek philosophers , or to have grown out of it , and is , more or less , common to all the Orders of Derviches . In the Turkish

language this is called the "linn Tesauff , " or the " Science of Mysticism or Contemplation . " Its advocates seem to have drawn their mystical rites from Greece , India , ancl the Jews ; ancl , as they date back to a very early period in Mahomedan history , it is not improbable , as before-mentioned , that even in the time of the Prophet they were already practised among

the more learned of the Arabs . This Ilim , or "'Science " may , therefore , prove a fruitful field in which to search for the origin of much of what is contained in the Koran , now ascribed by Christian critics to other sources . In support of this assertion , I may state that the Prophet ' s theory of Paradise ( which is

an Arabic word used by us iu the plural form only , Eerdus being the singular , ancl Eeradis , Paradise , being the plural ) is certainly that of Ptolemy , and that tlie Prophet adopted his system of the Seven Heavens . This was common also in India and among the Jews . It is worthy of note , that whilst the mystical doctrines of the Derviches strive to lead to a spiritual state of purity , and an approach to , as well

as a re-absorption by , the Divine Essence , free from all human passions , this Paradise of the Koran is so eminently a sensual one . The more enli ghtened Moslems , however , now regard it as an allegory . I may also add that the number ofthe prayers , seven , which the Prophet commanded for each day , is of Jewish origin .

I have not found that there is any proper system of mutual aid , or fraternal benevolence , existing in the Dervich Orders . Some of their Tekkehs are supported by pious donations , called Nakuffs , or receive aid directly from the Sovereign . Some of their Sheiks are quite wealthy , and arethereforeenabled to assist

, , the poorer members of their own Tekkeh , ancl others are very hospitable ; but , in general , the members are dependent upon their own scanty resources , and follow various trades for a support . Some reside in the Tekkehs , and take their meals there ; but the majority are outside members . Some few of the

Orders allow of mendicity ; and , so far as I have been able to learn , there is no fund among them devoted to supply tlie wants of distressed brethren generally . ( To be continued . )

The Light Of The World.

THE LIGHT OF THE WORLD .

A SERMON PREACHED BY THE REV . BRO . JOH > CnomiEEBT , PROV . G . CHAP ., AT ST . PETER ' MAXOEOBI , NORWICH , BEFORE THE PROV . GRAXD LODG-E or NORJOIK , AUG . 21 , 1863 . " Let your light so shine before mon , that they may sec your good works , anel glorify your Father , whieh is in heaven . "—St . Atatt . v . 1 G . Hitherto the Jewish nation had been the " city set on

an hill , " tho light of the world ; but their flame was now burning so low , and . giving so dim aud uncertain a light , that the time had come when God would again interpose on behalf of His own glory , ancl for the spread of pure religion throughout the world . The fulness of time had come , when the prophecy should bo fulfilled— "Arise , shine , for thy light has come ; " and the Sun of

Eighteousness had arisen who should be a " Light to lighten the Gentiles , ancl tho glory of His people Israel . " This light should no longer be confined to one people , or within the limits of one country , but must be spread over the whole world—and how ? Not as , in the beginning , when God said , "Let thero be light , and there was light" but bmeans of human agents who should

; y receive light from Him , and reflect that light and show it forth unto mankind . Not to angels , theu , but to humble men who wore learning to know and to love Him , wore the words spoken— " Ye are the light of the world . " And His words are living words , spoken not to one generation only , but to every generation , and therefore to you ancl to meand to every one whoconscious of his

, , darkness by nature , desires to be taught of God . To them He will give light ,, and they are to be His lightbearers amidst the darkness around them . The promise to such is , " Christ shall give thee light . " Our text teaches us that , when once given , it is given for use . They who have received it are to be known aud seen ,

according- to tho measure given , —some as great lights , some as lesser ones ; some as the sun and moon , some as the stars only . And thus it was in the early days of Christianity ,- — " The Lord gave the word , and great was the company of preachers ; " and they were burning and shining lights as " sons of God . . . holding forth tho word of life" ( Phil . ii . 15 , 16 ) . But is it so now ? It

is true that in our Christian land the darkness may not bo quite so dense as it was in those days ; but is it not also too true , that tho light is uot so bright ? Is there not amongst professing Christians a sort of twilight in which tho darkness and the light are so blended , that wo can scarcely , at times , distinguish them ? A sad twilihtby which we are reminded of that awful

mesg , sage to the Church of Laodicea , — " I know thy works , that thou art neither hot nor cold" ( Eev . iii . 15 , 16 ); or of that to the Church of Sardis , — " I know thy works , that thou hast a name ; that thou livest and art dead ;" or , still more , we are reminded of the warning words of our Saviour himself , — " If the light that is in thee be darkness , how great is that darkness ; " all which words

seem to say that it would be bettor to have no light at all , than , having it , to hide it so that it cannot be seen , or have any influence upon others around us . Of a surety , nothing has and nothing does so hinder the spread of Christianity , nothing does so much harm to tho cause of Christ , as tho lukewarmness and timidity of professing Christiansthe dimness of their . lightand

, , tho uncertain sound of their voice , hi their daily iutercourse with the world . Oh , may God jDi-eserve us from being easy-going , lukewarm , twilight Christians ! trying to servo God and llamiiioii at the same time ; but let our light so shine before men that thoy may see our good works , and glorify our Father which is in heaven .

My brethren of the Craft , you will have no difficulty in applying this subject to yourselves . I am thankful that , when addressing a body of [ Freemasons , from this place , I need not swerve one single step from my duty as a minister in the Church of Christ . As such I am