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Article PROVINCIAL. ← Page 2 of 7 →
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Provincial.
the throne , and having knelt down , proceeded to take the oath of office , which was administered with great solemnity by the Deputy Provincial Grand Master of Devon , and sealed on the volume of the Sacred Law . This done the Dep . Prov . G . M . of Devon , amidst loud cheers , placed around the neck of the Grand Master of Cornwall the gold collar of his high office . He then resigned the throne to the newly elected Grand Master , and having taking a position
on his right , the brethren standing in order as Masons , the R . W . D . Prov . G . M . of Devon proceeded to congratulate Bro . Smith on his elevation to the highest dignity that could be conferred upon him in the province , and remarked that it would be a work of supererogation on his part to address him at any length on the performance of his duties , inasmuch as through the very great age and infirmities of the late Grand Master of Cornwall ( Sir Charles Lemon ) he had , as Deputy Provincial
Grand Master , performed for the last eight years all the duties that appertained to the high office which he was now himself called upon to fill . The duties of the office would not therefore be new to him , and they would no doubt be as efficiently performed in future and with the same zeal as during the time that he had performed them as deputy . The Right Worshipful Master of Devon concluded an excellent address by expressing a hope that the Grand Master of Cornwall miht live for
g many years and enjoy a large share of health to fulfil the duties which now devolved upon him . ( Loud applause . ) The D . PROV . G . MASTER of DEVON then proposed a Masonic salute , the brethren taking time from him . The honou-: was accorded with great enthusiasm , and in excellent time . The R . W . the G . MASTER of CORNWALL then acknowledged the high honour which had been accorded to him , remarking that he felt so deeplthe honour that had been paid
y to him that be found it difficult to give expiession to the emotions by which he was influenced . He trusted that he should carry oat the duties that devolved upon him with satisfaction to the brethren of the province , and to the benefit of the Order generally . It had been his fortune to work for many years under the excellent instructions and assistance of the late lamented Earl Fortescue , and their brother now present , the Grand Chaplain of England . He had also had the benefit
of the advice of their late excellent Grand Master , who , when be found himself unable to perform the active duties of his office , had expressed a desire to resign , but had been induced to retain his office to the present time . Sir Charles Lemon had , as long as his health would permit , fulfilled all his Masonic duties , as he had those of every other of the numerous positions that he had held , with marked ability and earnestness , and in that respect was a bright example and pattern to himself . The
R . W . Grand Master concluded a brief and excellent speech by a reiteration of thanks for the honour conferred upon him . The business of the installation being concluded , the brethren proceeded to form in procession , headed by a volunteer band , and bearing the banners of the different lodges , wended its way along Boscawen-street , up King-street , through the Cross to the western end of the church , where the brethren deployed left and right , in order to allow the R . W . Prov . G . M . and his
staff , preceded by his banner and sword bearer , to pass up the centre to the church . The town in all its main thoroughfares was crowded with people , and the interest that the inhabitants took in the affair was manifested hy the large number of flags that were suspended from the houses , and which gave to the clean and beautiful town of Truro all the gaiety of a holiday jubilation . The assembly of the brethren , numbering fully two hundred , a large number of wtiom were Provincial Grand Past
and present officers , was the largest that had been seen in any town in Cornwall for many a year . The sermon was preached by the Rev . W . H . Wright , Past Brov . G . Chap , for Staffordshire and Cornwall , and P . M . of the Meriturian and Cornubian Lodges , of Trejembo , Marazion . The rev . brother took for his text the subject of Jacob ' s ladder , in Genesis xxviii . 12 : "And he ( Jacob ) dreamed , and behold . a ladder set upon the earth , and the top of it reached to heaven ,
and behold the angels of God ascending and descending upon it . " The preacher commenced by remarking on the character of Jacob , contrasting it with that of Esau his brother , and showing that for some time he groped in the dark , although he exhibited a Christian reverence for the promises made by the God of his fathers , which Esau put from him with a sceptical contempt . Esau was in fact a Deist ; he did not deny that there was a God , but he supposed that He was too much occup ied to interest Himself in the personal concerns of His creature
inaii . Following up the subject , and showing the covenant that was established between God and Jacob , be called attention to three especial points in the vision of Jacob : First , whereon the ladder rests ; second , whereunto it reaches ; third , the steps of which it is composed . Without following the preacher through all his discourse , it may be interesting to a large number to be able quietly to read what he says in reply to the criticisms of Bishop Colenso on the historical veracity of the Bible . After
remarking that it required but little knowledge of the world at large , or of our own hearts , to pronounce that the need of a revelation is universal , he thus proceeded—We need not remind you that the opposite to this doctrine is the leading tenet of Rationalism , or of the stir and excitement which since our last meeting have prevailed throughout the country iu consequence of the avowed advocacy of deistical or rationalistic opinions by an unhappy and misguided Bishop of our Church . He
publishesa book against the Pentateuch—a hook whose preface is that of a Pharisee , and whose substance and argument are those of the Sadducee , in which book , with just sufficient knowledge of Hebrew to spell out the words in the ' original text , he proceeds with his task of demolition , wresting that and other portions of Scripture to his own destruction . He works out upon his slate a number of arithmetical calculations to demonstrate the errors of the Biblewhich any Hebrew boy would tell him were his
, own mistakes , arid he argues by a system of metaphysics which admits of no axioms , and at the same time of an indefinite number of postulates that the whole Bible history is a forgery—as if the forger who should first attempt to palm off the original documents upon his countrymen should be so recklessly indifferent as to the common plausibility of the tale that he should make choice of improbable numbers which would only hinder the imposture , when numbers which would at least have a
semblance of truth were equally open to his selection . But it is not our province or present purpose to consider those objections . We have only to glance at the Bishop ' s system of ethics as conflicting with the example recorded in the text . We deem , as we have already stated , that man needs a revelation ; that the ladder—i . e ., the means of access to God—rests upon the Bible . Not , so , however , the Bishop of Natal . He tells us that "our belief in the living God remains as sure , though not the
Pentateuch only but the whole Bible were removed , " and that certain passages ' of Scripture which he condescends to approve of are " naturally written upon men's hearts bythe finger of God as surely as by the hand . of the . Apostle in the Bible . " Makingevery allowance for the poetical character of the expression" written on the heart "—we distinctly deny that there is in every man naturally the same sense of moral rectitude ; so that the writing on the heart , if sure ( which is at the
best doubtful ) , is certainly not as sure as the " line upon line and precept upon precept , " contained in God's word . But if by the expression " surely" we are to understand sureness both as rule and motive , we contend that to take away the Bible is to take away all that motive to self-denying obedience of moral laws which is drawn from the revelation of the transcendant love of God to man . No ; we join in the loving utterance of the Psalmist" The entrance of thy word iveth lightit ;
, g , giveth understanding to the simple . " Even if we suppose certain natural ideas of rectitude still graven on the heart , man by nature is like the ship laid up in ordinary ; but receiving-God's word , with its motives for obedience , he is like that same ship when her orders have arrived to fib out and sail— -a motive is imparted , aud the change is like one from death to life as she prepares to give her breast to the billows and walk forth upon her majestic march . But we have to notice the cool comfort
which the Bishop proposes to those who will give up the instruction of God's word , which it is his avowed object in his publications to recommend them to do . After lamenting the evils necessarily concomitant upon the indulgence or liberty or license ( call it which you will ) of his proposed uew system , and stating in as many words that "he who is unclean will be unclean still , " especially after he , the Bishop , has removed all motive for cleanliness—as if it were a matter of indifference that the man ot
sin should be emancijiated , or the lost and erring sought out and saved—he then proceeds with the grim consolation to believers who are to consent to infidelity , telling them that " the light of God's love did not shine less truly on pious minds when ' Enoch walked with God' of old , though then there was no Bible in existence , than it does now . " We do not doubt sospecious a proposition . Observe the words " than it does now . " Now at this present time there is a parallel between living believers—whom the Bishop designates as
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Provincial.
the throne , and having knelt down , proceeded to take the oath of office , which was administered with great solemnity by the Deputy Provincial Grand Master of Devon , and sealed on the volume of the Sacred Law . This done the Dep . Prov . G . M . of Devon , amidst loud cheers , placed around the neck of the Grand Master of Cornwall the gold collar of his high office . He then resigned the throne to the newly elected Grand Master , and having taking a position
on his right , the brethren standing in order as Masons , the R . W . D . Prov . G . M . of Devon proceeded to congratulate Bro . Smith on his elevation to the highest dignity that could be conferred upon him in the province , and remarked that it would be a work of supererogation on his part to address him at any length on the performance of his duties , inasmuch as through the very great age and infirmities of the late Grand Master of Cornwall ( Sir Charles Lemon ) he had , as Deputy Provincial
Grand Master , performed for the last eight years all the duties that appertained to the high office which he was now himself called upon to fill . The duties of the office would not therefore be new to him , and they would no doubt be as efficiently performed in future and with the same zeal as during the time that he had performed them as deputy . The Right Worshipful Master of Devon concluded an excellent address by expressing a hope that the Grand Master of Cornwall miht live for
g many years and enjoy a large share of health to fulfil the duties which now devolved upon him . ( Loud applause . ) The D . PROV . G . MASTER of DEVON then proposed a Masonic salute , the brethren taking time from him . The honou-: was accorded with great enthusiasm , and in excellent time . The R . W . the G . MASTER of CORNWALL then acknowledged the high honour which had been accorded to him , remarking that he felt so deeplthe honour that had been paid
y to him that be found it difficult to give expiession to the emotions by which he was influenced . He trusted that he should carry oat the duties that devolved upon him with satisfaction to the brethren of the province , and to the benefit of the Order generally . It had been his fortune to work for many years under the excellent instructions and assistance of the late lamented Earl Fortescue , and their brother now present , the Grand Chaplain of England . He had also had the benefit
of the advice of their late excellent Grand Master , who , when be found himself unable to perform the active duties of his office , had expressed a desire to resign , but had been induced to retain his office to the present time . Sir Charles Lemon had , as long as his health would permit , fulfilled all his Masonic duties , as he had those of every other of the numerous positions that he had held , with marked ability and earnestness , and in that respect was a bright example and pattern to himself . The
R . W . Grand Master concluded a brief and excellent speech by a reiteration of thanks for the honour conferred upon him . The business of the installation being concluded , the brethren proceeded to form in procession , headed by a volunteer band , and bearing the banners of the different lodges , wended its way along Boscawen-street , up King-street , through the Cross to the western end of the church , where the brethren deployed left and right , in order to allow the R . W . Prov . G . M . and his
staff , preceded by his banner and sword bearer , to pass up the centre to the church . The town in all its main thoroughfares was crowded with people , and the interest that the inhabitants took in the affair was manifested hy the large number of flags that were suspended from the houses , and which gave to the clean and beautiful town of Truro all the gaiety of a holiday jubilation . The assembly of the brethren , numbering fully two hundred , a large number of wtiom were Provincial Grand Past
and present officers , was the largest that had been seen in any town in Cornwall for many a year . The sermon was preached by the Rev . W . H . Wright , Past Brov . G . Chap , for Staffordshire and Cornwall , and P . M . of the Meriturian and Cornubian Lodges , of Trejembo , Marazion . The rev . brother took for his text the subject of Jacob ' s ladder , in Genesis xxviii . 12 : "And he ( Jacob ) dreamed , and behold . a ladder set upon the earth , and the top of it reached to heaven ,
and behold the angels of God ascending and descending upon it . " The preacher commenced by remarking on the character of Jacob , contrasting it with that of Esau his brother , and showing that for some time he groped in the dark , although he exhibited a Christian reverence for the promises made by the God of his fathers , which Esau put from him with a sceptical contempt . Esau was in fact a Deist ; he did not deny that there was a God , but he supposed that He was too much occup ied to interest Himself in the personal concerns of His creature
inaii . Following up the subject , and showing the covenant that was established between God and Jacob , be called attention to three especial points in the vision of Jacob : First , whereon the ladder rests ; second , whereunto it reaches ; third , the steps of which it is composed . Without following the preacher through all his discourse , it may be interesting to a large number to be able quietly to read what he says in reply to the criticisms of Bishop Colenso on the historical veracity of the Bible . After
remarking that it required but little knowledge of the world at large , or of our own hearts , to pronounce that the need of a revelation is universal , he thus proceeded—We need not remind you that the opposite to this doctrine is the leading tenet of Rationalism , or of the stir and excitement which since our last meeting have prevailed throughout the country iu consequence of the avowed advocacy of deistical or rationalistic opinions by an unhappy and misguided Bishop of our Church . He
publishesa book against the Pentateuch—a hook whose preface is that of a Pharisee , and whose substance and argument are those of the Sadducee , in which book , with just sufficient knowledge of Hebrew to spell out the words in the ' original text , he proceeds with his task of demolition , wresting that and other portions of Scripture to his own destruction . He works out upon his slate a number of arithmetical calculations to demonstrate the errors of the Biblewhich any Hebrew boy would tell him were his
, own mistakes , arid he argues by a system of metaphysics which admits of no axioms , and at the same time of an indefinite number of postulates that the whole Bible history is a forgery—as if the forger who should first attempt to palm off the original documents upon his countrymen should be so recklessly indifferent as to the common plausibility of the tale that he should make choice of improbable numbers which would only hinder the imposture , when numbers which would at least have a
semblance of truth were equally open to his selection . But it is not our province or present purpose to consider those objections . We have only to glance at the Bishop ' s system of ethics as conflicting with the example recorded in the text . We deem , as we have already stated , that man needs a revelation ; that the ladder—i . e ., the means of access to God—rests upon the Bible . Not , so , however , the Bishop of Natal . He tells us that "our belief in the living God remains as sure , though not the
Pentateuch only but the whole Bible were removed , " and that certain passages ' of Scripture which he condescends to approve of are " naturally written upon men's hearts bythe finger of God as surely as by the hand . of the . Apostle in the Bible . " Makingevery allowance for the poetical character of the expression" written on the heart "—we distinctly deny that there is in every man naturally the same sense of moral rectitude ; so that the writing on the heart , if sure ( which is at the
best doubtful ) , is certainly not as sure as the " line upon line and precept upon precept , " contained in God's word . But if by the expression " surely" we are to understand sureness both as rule and motive , we contend that to take away the Bible is to take away all that motive to self-denying obedience of moral laws which is drawn from the revelation of the transcendant love of God to man . No ; we join in the loving utterance of the Psalmist" The entrance of thy word iveth lightit ;
, g , giveth understanding to the simple . " Even if we suppose certain natural ideas of rectitude still graven on the heart , man by nature is like the ship laid up in ordinary ; but receiving-God's word , with its motives for obedience , he is like that same ship when her orders have arrived to fib out and sail— -a motive is imparted , aud the change is like one from death to life as she prepares to give her breast to the billows and walk forth upon her majestic march . But we have to notice the cool comfort
which the Bishop proposes to those who will give up the instruction of God's word , which it is his avowed object in his publications to recommend them to do . After lamenting the evils necessarily concomitant upon the indulgence or liberty or license ( call it which you will ) of his proposed uew system , and stating in as many words that "he who is unclean will be unclean still , " especially after he , the Bishop , has removed all motive for cleanliness—as if it were a matter of indifference that the man ot
sin should be emancijiated , or the lost and erring sought out and saved—he then proceeds with the grim consolation to believers who are to consent to infidelity , telling them that " the light of God's love did not shine less truly on pious minds when ' Enoch walked with God' of old , though then there was no Bible in existence , than it does now . " We do not doubt sospecious a proposition . Observe the words " than it does now . " Now at this present time there is a parallel between living believers—whom the Bishop designates as