and ground of his Faith; for if the foundation of this grace be not laid in early life, its existence at a more advanced period will be almost hopeless, as the world is now constituted, because Hope and Charity both spring from it, and they are virtues which ought to distinguish the two following stages of life. The newly initiated Mason is therefore exhorted to strengthen his Faith, which is represented as being the evidence of things not seen, the substance of things hoped for; and by which we have an acknowledgment of a Supreme Being, are justified, accepted, and finally received. This being maintained, and bringing forth its fruits, will turn Faith into a vision, and bring us to that ethereal mansion above, where the just exist in perfect bliss to all eternity; where we shall be for ever happy with God, the Great Architect of the Universe, whose only Son died for us, that we might be justified through Faith in his most precious blood.

This Faith is indicated in the colour of symbolical Masonry, viz., sky blue or hyacinth; which the ancient Christian fathers compared to the qualities of the Salamander, which not only lived in flames, but extinguished fire. The hyacinth, they said, if it be placed in a hot furnace, is unaffected, and even extinguishes it. Thus this colour was considered a symbol of enduring Faith, which triumphs over the ardour of the passions and extinguishes them. Blue Masonry, in like manner, enunciates such excellent moral precepts as the fruits of Faith, that were we strictly adherent thereto, we should be exempted from the ever-burning fire of hell.

There is but one method of producing Hope in manhood, and Charity in old age, and that is, to educate children in the true principles of their Faith, or in other words, of religion and virtue. This was so much regarded in the earliest times, when men were little better than barbarians, that we might almost be tempted to believe it was implanted by Nature in the human breast. Plutarch informs us that the children of the Lacedæmonians were brought up from their infancy in obedience to their parents, and profound reverence for all their superiors in age and authority. They were instructed both by precept and example to honour the hoary head; to rise from their seats when an aged man entered the room where they were assembled; and to stand still and remain

silent when they met him in the streets until he had passed by. If any one showed himself refractory to the instructions of his tutors or guardians, or even murmured at their reprehensions, they were severely punished; and it was accounted highly dishonourable in their parents if they did not repeat the correction for the folly and injustice of their complaint.

Thus was Faith and confidence implanted at the beginning of life, by those who even did not know what it meant in its true and legitimate sense, but called it by the name of "trust or assurance;" for they were only half civilized, as is exemplified by what the same author says about their hatred of science. "They looked upon speculative sciences and philosophical studies as so much time misspent; and for this reason they would not suffer the professors of them to reside within the limits of their jurisdiction; because they considered them as subjects which debased the excellency of virtue by vain disputations and empty notions."

The Faith thus inculcated amongst the heathen, was inoperative, and therefore ineffectual to promote any good or valuable purpose. Not so the Faith of a Christian Mason. His religious belief is taught to the youthful Christian in the form of a catechism, which contains an epitome of the terms of salvation; and a Confession of Faith, called the Apostles' Creed, is so firmly fixed in the memory of every individual, as never to be eradicated amidst the varied scenes of the most eventful life. But a true Christian Faith is not like that of the heathen, a mere dead principle of assent, opinion, trust, or assurance, but a lively and unshaken belief in things not seen but hoped for. In the language of Bishop Pearson, the very dust of whose writings has been compared by a competent authority to gold, "when anything propounded to us is neither apparent to our sense, nor evident to our understanding, in and of itself, neither certainly to be collected from any clear and necessary connection with the cause from which it proceedeth, or the effects which it naturally produceth, nor is taken up upon any real arguments, or reference to other acknowledged truths, and yet notwithstanding appeareth to us true, not by a manifestation, but attestation of the truth, and so moveth us to assent, not of itself, but by

virtue of the testimony given to it, this is said properly to be credible; and an assent unto this, upon such credibility, is, in the proper notion, Faith or belief."

2. When a youth has completed his education, and his Faith is confirmed by a perfect understanding of the basis on which his hopes are founded, he arrives at manhood, and becomes convinced of the necessity of reducing his knowledge to practice in an intercourse with his fellow-creatures. Faith shows him very clearly that it is by the manner in which he discharges the obligations of duty here that he will be judged hereafter; and that his title to reward will be grounded on his faithful performance of the duties he owes to God, his neighbour, and himself. Such reasoning enlightens his soul with the bright beams of Hope, which

spring eternal in the human breast,

and show that wise dispensation of Providence, that Man never is, but always to be blest.

The heathen nations were fully impressed with the validity of such reasoning; and it is strikingly displayed by the Abbe Barthelemi, in a dialogue between Philocles and Lysis, in his learned work called the Travels of Anacharsis. It is rather lengthy, but will amply repay a serious perusal, as the sentiments are purely masonic, and applicable to our present purpose.

Philocles. What service is most pleasing to God? Lysis. Purity of heart. His favour is sooner to be obtained by virtue than by offerings.

Philoctes. Is this doctrine, which is taught by the philosopher, acknowledged also by the priests?

Lysis. They have caused it to be engraven on the gate of the temple of Epidaurus, Entrance into these places is permitted only to pure souls. It is loudly declared in our holy ceremonies; in which, when the priest has said, Who are those who are here assembled? the multitude reply, Good and virtuous people.

Philocles. Have your prayers for their object the goods of this world?

Lysis. No; I know not but they may be hurtful; and

• Pearson on the Creed, Art., i.

I should fear lest the Deity, offended at the indiscretion of my petitions, should grant my request.

Philocles. What, then, do you ask of him?

Lysis. To protect me against my passions; to grant me true beauty, which is that of the soul, and the knowledge and virtue of which I have need; to bestow on me the power to refrain from committing any injustice; and, especially, the courage to endure the injustice

of others.

Philocles. What ought we to do to render ourselves agreeable to the Deity?

Lysis. To remember that we are ever in his presence, to undertake nothing without imploring his assistance, to aspire in some degree to resemble him by justice and sanctity, to refer to him all our actions, to fulfil punctually the duties of our condition, and to consider as the first of them all, that of being useful to mankind; for the more good we do, the more we merit to be ranked among the number of his children and friends.

Philocles. May we obtain happiness by observing these precepts?

Lysis. Doubtless; since happiness consists in wisdom, and wisdom in the knowledge of God.

Philocles. But this knowledge must be very imper

fect.

Lysis. And therefore we can only enjoy perfect happiness in another life.

In the above quotation we have a copious illustration of the moral duties attendant on the virtue of Hope amongst the followers of Pythagoras; and their practice might be recommended to some who have received the initiatory sacrament of baptism. In the lectures of Masonry, Hope is defined to be the anchor of the soul both sure and steadfast; and it is symbolized by the colour of purple, which was assigned by the ancients to death, as the gates of Elysium, because those who have lived piously, hope to be translated to that blessed region, where they will be happy amidst fields of purple roses. Hence Homer pronounces death to be "a purple glory."

The ancients had so great an esteem for this magnificent colour, that it was especially consecrated to the service of the Deity, and was supposed to be capable of

appeasing his wrath. Moses made use of cloths of this colour for the Tabernacle, and for the habiliments of the high priest; and the Babylonians, in like manner, clothed their idols in purple. For some such reason this colour was made symbolical of the virtue of Hope, which Christianity as well as Masonry defines to be the anchor of the soul, because it is both sure and steadfast. The same attributes are applied to the purple colour of the ancients, which was so firm, that no length of time could make it fade. Plutarch tells us, in his life of Alexander, that the conqueror found, amongst the treasures of the kings of Persia, a prodigious quantity of purple stuffs, which had been stored up for 180 years, and yet preserved all their primitive lustre and freshness.

Manhood may be compared to the second degree of Masonry, or, "the middle," in the language of the philosophers, not merely because it is intermediate between the first and third, but because it is practical, and teaches the sciences, which constitute the employment of men in the prime of life, when their minds are vigorous, and their bodies active and capable of enduring fatigue. The second degree also, by the splendid appearances in the Middle Chamber, which are but a glimpse of greater glories in reserve for the successful aspirant, who aims at something beyond the veil, infuses a Hope of participating in that more perfect knowledge which is communicated in the sublime degree.

In a communication from the Grand Lodge of Hamburgh to the Grand Lodge of New York, Ü. S., dated A.D. 1840, the following passage occurs, which is applicable to the subject in hand. "We have one God and Lord; we all Hope for one heaven. This unites the Mason to every man, and teaches him to overlook many faults in others which might else have wounded his feelings, and preserves the good-will of those who would otherwise have been his opponents. Thus Masonry may be made the means of accomplishing the commands of the Great Architect of the Universe. He who is the best Christian, the most faithful man, will be also the best Mason. So let it be in the profane world and in church relations,-live in brotherhood and peace. Let Freemasons be thus united, and they will stand like an impenetrable phalanx, full of joy and the hope of vic