The Teachings Of Masonry.

fortn m Cnrist Jesus . Assuredly there is nothing m the brotherhood of Christianity that frowns upon the brotherhood of humanity . Bather its divine teachings would lovingly raise it into a higher sphere , and substitute Godliness for morality—a heavenly conversation for earthly virtue—a new and spiritual nature for a struggling endeavour after an

unattainable perfection . And if I read the teachings of Masonry aright , I am bold to assert that the high moral suggestions which it continuall y affords , are calculated , not only to make the man who is already a Christian look with increased veneration and love upon the truths of the Gospel and cling to them more closely , but to make the stranger to Christianity

crave that enlightenment which nothing but God's revelation in Christ can effectually give him . But where as yet the spiritual law of love has not exercised its dominion , we may surely , even as Christians , thank God that the natural law of love still operates with power . Nay , rightly understood , grace does not destroy nature , but absorbs it . What a world of desolation would this be if there could be no morality , no love , no virtue , no self-denial possible ,

except as it was founded on spiritual acceptance ot Christ ' s gospel . Surely man would neither be worth redeeming nor capable of redemption if from human nature God ' s image were so wholly eradicated as this . The Pather has set the principles of social kindnessthe love of one ' s fellow-man , of kindred , of parents , and childrenvirtue and good-willand all the common

, , charities of life , and the numberless influences that soften and mellow humanity in the natural world of society , for the same reason that he hung the rainbow in the cloud , that he might thereby suggest what higher , and holier , and purer blessings were ready to flow from his love to the man who seeks it . There is

a lesson in those outward mercies which we abundantly share , that if there may still be room among fallen men for the exercise of love and friendship , there must needs be a love which passeth all understanding , whose subject is pure and perfect , but who is the source of all these imperfecthut still beautiful

, , shadows of his own nature . To the thoughtful man , who apprehends the teachings of merely natural human affections , they convey hints of a spiritual love , such as was manifested in Christ Jesus , and can find its satisfying object oniy in hiin .

And to the Christian Mason let rae say that the bonds of his social fellowshi p in no way conflict with his engagements as a soldier and servant of Christ . Por service , for kindred , for sympathy , for usefulness , he is still in the world , and there his work has to be done , there his life is to be passed as a man among men . His association with a spiritual communion is not to

detach him from those bonds of a merely social nature amid which God ' s providence has placed him . Such bonds are often most valuable as helps , as stimulants , or as restraints in the discipline of his affections , or the discharge of his duties . If the fact of being a Christian man mi ght excuse him from all modes and

means of social kindness and benevolence , except those which are distinctly religious and evangelical , then a Christian might reasonably be called upon to forego his association with Masonry . But upon such princip les he ought , consistently , to surrender not only his business relations , his public engagements , his civil offices and trusts , his political interests , but also in many cases his domestic ties and affections

and burthens , even all those social links which are of God's ordering , and make the charm of natural society . To accomplish such a detachment of himself from all secular ties he must " needs go out of the world . " The Gospel can only be said to have superseded the law in such a sense as that it has fulfilled and

completed it . Under the Gospel the Christian j not to forego the things contained in the law , but he is led along the path of obedience for love ' s sake . The moral requirements of the law still find their place in an evangelical dispensation , but now onl y as maxims for guidance in conduct—as tests of

attain-, ment in grace . And although the gospel proposes hig her principles and motives for virtue than any human system , yet methinks , even a Christian need not compromise his spiritual profession and fellowshi p , if he uses the association of those , who only acknowledge the bonds of a Masonic brotherhood , to test Ins

own Christian disposition of love to his neighbour , by the practice which he may often see realised among them , and by the terms of union which they , as well as he , have adopted . It is too much to say that the conduct of many a worldly society as to their special purpose may teach a lesson to the spiritual

man ? " The children of this world are in their generation wiser than the children of light . " The law may not only be a schoolmaster to lead to Christ , but it may often become a messenger to bring us back to him . Even the hints afforded by our symbolic teachings may be helpful reminders of the love which the spiritual man professes for Christ ' s sake .

And one higher and more fundamental truth must be urged in this place , as taught by the principles of our fellowship . The perfect Mason is one who always , and fully carries out the influences of love to God and man in heart and life . Has any one ever attained to this perfection ? Has ever any one fulfilled the law ? But is perfection therefore

an impossibility to us ? The answer to this question which conscience dictates will impress on the thoughtful man , the reason of , and the remedy for , this universal failure , viz . —Human sin , and divine redemption . In Christ alone we see that perfect lore to God and man . In Christ also we see the

manifestation of God ' s love to us , and through him the implantation of the love of God in us , which in failure , and weakness , and imperfection , is yet , by reason of our trust . in Christ , accepted as " the fulfilling of the law . " In the ordinary sense the assertion that a good

Mason is necessarily a good man , is either unmeaning or untrue ; but in the exact sense , it conveys the utter impossibility of realising that goodness which it imp lies , for " none is good save one , that is God . " The ideal of Masonry is that perfect love which is found alone in God . But thus leading our thoughts up to

His perfection , it cannot but bring us face to face with our own imperfection , and shew us the- barrier of sin , which comes between his holiness aud us . And then is made a way for the blessed gospel of peace , by the blood of the cross , which does away the enmity bwashing the sinand makes us new creatures

y away , in Christ Jesus , will Ml aud free access through him to the father reconciled in him . If I have in any thing that I have said seemed to raise Masonry , or to lower the gospel , so as to p lace them for a moment oh the same level with one another ,