Honesty.

be at any time self-deceiving , never try to smother or compound matters with conscience ; if that is made a practice of it soon ceases to act , and the healthy tone of the mind is lost . We need not expose our own frailties , but by all manner of means let us be thoroughly acquainted with them

ourselves . We should not let others in their dealings with us labour under evident errors , that we may reap the benefit ( except in cases where we have paid for oar superior knowledge ) , Tor although we do not ourselves in so doing make a false statement , yet we acquiesce in one , and , in

oar estimation , a shuffling mode of transacting business is far more dishonest than a direct lyingone . In order to be able to regulate each one his own conduct properly , supposing him to be so minded , let him do his utmost to fulfil the philosophical injunction , —¦ " IVaxri ( reavTor . "

Freemasonry In Turkey.

FREEMASONRY IN TURKEY .

( From our own Correspondent . ) Efforts are being made to establish an English lodge at Suez , in Egypt . The new lodge , the Bulwer , at Cairo , includes many of the leading personages of Egypt among its members .

The Provincial Grand Lodge of Turkey and the Bulwer Lodge of Constantinople have presented addresses to the E . W . Bro . Sir H . L . Bulwer , P . G . M ., on his leaving the Embassy . Bro . the Hon . J . P . Brown , P . Prov . S . G . W ., and P . M . Bulwer Lodge of Constantinoplea

dis-, tinguished orientalist , who published in the FEESMASONS' MAGAZINE two years ago a lecture on " The Connexion between Dervishism and Masonry , " is now contributing to the American Masonic journal at Washington a series of papers on the mystic doctrines of the Dervish rites .

The English lodges at Smyrna have taken new Masonic rooms , which they are engaged in enlarging and decorating . The Dekran , Armenian Lodge , at Smyrna under the Grand Lodge of England , has determined to work in Armenian , being the first Masonic lodge whicli has ever worked in that language , and a great addition to the resources of Armenian culture .

Sermon.

SERMON .

Freachetl hj Bro . ihe Eev G-. H . Vernon , M . A ., of St . Stephen ' s , Liverpool , Frov . G-. Chap ., at the Gentenarij Festival of the Lodge of Li ghts ( No . MS ) , Warrington . * Surely I will not come into the tabernacle of my house , nor go up into my bed ; I will not give sleep to mine eyes , or slumber to mine eyefulsuntil I find out a place for the Lordan

, , habitation for'the mighty God of Jacob . ( Psalm cxxxii . 3 , 4 , 5 . ) There is no person , possibly , who has not paused to reflect upon and ponder in his mind this earnest and noble resolution of King David , as often as it has

presented itself before him , in reading the volume of the Sacred Law where it is written , or in the rehearsal of divine worship , of which it sometimes forms a portion ; but there are few , I apprehend , among those persons , who , beyond the passing commendation of the vow itself , are at all acquainted with the results with which

it was connected , namely , that in process of time , through the active properties of this heart-stirring resolution , and a course of events , commenced by King David and completed hy Solomon his son , the threshing-floor of Araunah the Jebusite ( a place little

noted before this time , aud secular and ignoble in its use ) , became the ground plan and site of that illustrious temple , entitled the temple of King Solomon , and designed to be so exceedingly magnifical , which stood for many centuries , the monument of Jehovah ' s

glory and of man ' s devotion . But let us proceed to consider some of the leading circumstances which were connected with this vow of King David , and which gave occasion to a change so unexpected , before I attempt to render either the vow itself or the circumstances about to be related available to whatever

extent they may be found so in the appeal to your generous sympathy and active alms-giving which I am this day called upon to make . And first , it will be our duty to look closely into the motive which ruled the heart of King David , in giving utterance to the expression which has heen selected for the text . Now

this motive was twofold , the earlier desire was dictated by feelings of propriety and reverence to the Sovereign Lord of the whole earth . King David had himself been dwelling for a long period in houses of cedar and in much regal splendour and luxuriousnesa ,

whilst the ark of the Lord , that symbol of human workmanship which wasintended to denote the glorious presence of the Lord amongst His people , was carried about from place to place , or held its stationary residence between the curtains of the tabernacle . This was , in King David ' s estimation , a grievous indignity and sin against the acknowledged source of all power and bounty , and this , duly considered and pondered ;

upon , at first prompted him to put forth the devotional resolve , " Surely I will not come into the tabernacle of my house , _ nor go up into my bed ; I will not give sleep to mine eyes , or slumber to my eyelids , until I find out a place for the Lord , an habitation for the mighty God of Jacob . " But if the foregoing motive primary and

gave sug gestive impulse to tliis vow ( as we have reason to suppose it did ) , there is also another motive , more personal perhaps , hut certainly not less constraining , which lay behind to instigate and accelerate the former one . King David , who had obtained the title of the man after God ' s own heart , not because as man he

was perfect , but because as man he was warm-hearted , sincere , and punctual in the worship of the Lord his God and did not follow after idols as too many of his successors ( the Kings of Judah and Israel ) were prone to do , even David had shown himself in a single matter worldly-minded and ambitious , and had provoked the Lord God of Israel to anger , and caused