The Grand Lodge Property.

for . should it do so with a will and determination ' there need be no reason why , immediately on the close of the Masonic season , such alterations as are required may not be commenced ; and , within twelve months from that time we may be in possession of a temple alike worthy of the importance of the Craft and the metropolis .

Freemasonry And The Profane. By An Old P.M.

FREEMASONRY AND THE PROFANE . BY AN OLD P . M .

Tiie Freemason in common with most men of the present age is brought into continual contact with others professing opinions differing from his own , and perhaps inconsistent with them , but unlike others , he professes a rule Avhich prohibits him from hearing himself offensively towards them , or making

their opinions a subject of contention . Solomon was similarly placed ; he a Jew had large dealings ivith the Gentiles—he made alliances and traded with them ; he employed them also on his works . It may , however , be reasonably concluded , that his charity towards them became enlarged as his intercourse ivith them extended .

To something ; of this kind may be attributed the establishment of the Masonic system by Solomon , if , indeed , he Avas its founder , and to the same thing may he attributed his fall . I am led then to ask hoiv far may a man proceed

' safely in laying aside his religious peculiarities for the time of his intercourse with others , and for the sake of stopping the progress of disunion and dislike in the human family ?

The case of Solomon SIIOAVS that there is danger in making religious concessions , that of the Sepoys of tliis age , and the universal story of martydom and persecution , slww that the disposition to stand apart from others is the prolific parent of cruelt y and crime . Men who stand apart from others on account of

opinions are led to oppress and persecute . Men who do uot permit opinions to separate them from others , fall into indifference to truth . Is there no way of avoiding both these evils ? It cannot be denied that 'the dh'ine laiv is " Love all mankind , " but as that law also enjoins the sternest bearing towards and the

avoidance of all evil doers , it is evident that the former lavs' must be read subject to the limitation of the latter ; it can scarcely he intended that evil doers should be the subjects of our love , and as CATI thinking must precede evil doing , does it not follow that ill opinions should exclude meu from the circle of our

affection as well as evil doers . Doubtless extended intercourse of Christians whose

lii'es evince the Avorking of their principles upon them is intended to be the great missionary agent in the conversion of the unbeliever . The spectacle of Christian consistencj' in olden time , converted numbers . They were seen to loi'e , not hate each other like Pagans , and the Pagans felt that the principle of their

faith was active and bearing fruit . To love always , that is , under all circumstances and changes , the proper subjects of our love , is the duty set hefore us . But Avho are the proper subjects of our love ? " Love not the world . " "What says the Bible ? The Israelite was bound to IOA' 6 the Israelite , and contemplating that

mutual loi'e , in their better day , the psalmist said , " Behold how good and how pleasant a thing ifc is for hrethren to dwell together in unity . " "Was he bound also to love the Gentile ? The Jewish sprang out of

the patriarchal church , the difference between them being in the possession of a Avritten , in addition to a traditional revelation . Did the Jew 1 OA 6 the Gentile and the patriarchal faith , or Avas he bound to do so ? It is evident that in later days , when idolatry had obscured the patriarchals , and human opinion the

Jewish faith , that the teaching of the age tended to exclude all from the Jews love who were not of the same nation and the some faith . This is SIIOAVU by the question put to our Lord , " Who is my neighhour ? " The Saviour did not ansAver as was evidently expected , " the Israelite , " but told the story of the

good Samaritan , who forgot all antipathies ivhen he witnessed the poor JBAV ' S distress . But does this parable do more than inculcate the duty of relieving the distress of all . Does it shoAV that we should seek

out and associate with men of wrong views ? The Christian church springs from the Jeivish ancl patriarchal churches alike , but has again a larger revelation . Christian should should love Christian , hut should he extend more than a neutral courtesy to those beyond the pale of his church ?

1 . The will of God as displayed in the religion of the early patriarchs , united men in brotherly bonds and constrained them to love one another . 2 . The reception by some of them of the Mosaic ruler in no way interfered with this prior obligation ,

nor does the acceptance of the Christian rule do so . 3 . Were it otherwise , one duty to God would be opposed to another duty to God , that is , it would be man's duty to love , and not to love the same object . But God is the same yesterday , to day , and for ever .

His obligations must consequently be considered ivith each other . The Patrist , the JCAV , and the Christian enjoy the same light , though in different degrees , and adore the Father of that light—the one true God . But how is

it with the Hindoo , the Mahommedan , and the Mormonite , who have darkened that lig ht ?