Calmet judiciously observes, if we suppose that Shem wrote the early history of the world; that Abraham wrote family memoirs of what related to himself; that Jacob continued what concerned himself, and that, at length, Moses compiled, arranged, and edited, a copy of the holy works extant in his time. A procedure perfectly analogous to this was conducted by Ezra in a later age; on whose edition of the Holy Scripture our faith now rests, as it rests, in like manner, on the prior edition of Moses, if he were the editor of some parts; or on his authority, if he were the writer of the whole.

The evidences of its truth do not depend on the uncertain deductions of human reason, but upon the teaching of the Holy Spirit of God. Its details are confirmed by signs, and wonders, and manifestations of the divine power. On its veracity our holy religion must stand or fall; and therefore our hopes of salvation anchor upon it, as on a rock which can never give way. It is the pillar and ground of Truth; the pedestal and support of Faith; and hence the Masonic Ladder is planted there as on a foundation that cannot be shaken; because its divine author is Jehovah himself. Wisdom, Strength, and Beauty, centre in its pages; for its wisdom is Faith, its strength is Hope, and its beauty is Charity; a double triad which constitutes Perfection; and realized in the pentalpha, which, in the symbolization equally of Christianity and Masonry, refers to the two natures of the incarnate Deity.

This First Great Light of Masonry is not only perfect, but free from every admixture of imperfection; for if the slightest doubt could be raised respecting the truth of any single fact or doctrine which it contains, it would cease to be the Book of God, and our Faith and Hope would no longer have a solid basis to rest upon. But so long as we believe the Deity to be a wise, and powerful, and perfect being, we must also believe that every thing which emanates from his authority is equally wise, and powerful, and perfect, and consequently worthy of the utmost veneration.

"The events recorded to have happened under the old dispensation are often strikingly prefigurative of those which occur under the new; and the temporal circumstances of the Israelites seem designedly to shadow out

the spiritual condition of the Christian church. The connection is ever obvious; and points out the consist ency of the Divine purpose, and the harmony deliberately contrived to subsist between both dispensations. Thus in the servitude of Israel are described the sufferings of the church. In the deliverance from Egypt is foreshown its redemption; and the journey through the wilderness is a lively representation of a Christian's pilgrimage through life, to his inheritance in everlasting bliss. So also, without too minute a discussion, it may be observed, that the manna of which the Israelites did eat, and the rock of which they drank, as well as the brazen serpent by which they were healed, were severally typical of correspondent particulars that were to obtain under the Christian establishment; as under the sacrifices and ceremonial service of the church, of which the institution is here recorded, was described the more spiritual worship of the Gospel."1

The Bible, as the lectures of Masonry predicate, is the sacred compact from God to man, because he has been pleased to reveal more of his divine will in that Holy Book than by any other means; either by the light of Nature, the aid of Science, or Reason with all her powers. And, therefore, as might be expected, it contains a code of laws and regulations which are adapted to every situa tion in which a created being can possibly be placed. And it not only incites him to virtue, but furnishes a series of striking examples both of good and evil conduct, that he may avoid the one and practise the other to his eternal advantage.

And further, if it gives copious instructions to rulers and governors that they may perform their exalted duties with strict justice and impartiality, it is no less prolific in its directions to men occupying inferior stations of life, to be obedient to the laws, and to respect the powers under which they live, and by which they are protected. Its precepts extend to the duties of rich and poor, parents and children, husbands and wives, masters and servants. There is not a grade in civil society, from the monarch on his throne, to the peasant between the stilts of a plough, but may find ample instructions for moral go

1 Gray's Key, p. 98.

vernment, and the regulation of his desires, in that comprehensive Book. And their universal application and divine origin are manifested by the fact, that those who disregard their operation themselves, display an instinctive respect for every one who professes to take the Bible for a rule of faith, and a guide to the requirements of moral duty.

But this Sacred Volume possesses one peculiar excellence which is denied to every other book. We frequently find an entire code of civil duties embodied in a single passage; which, if universally observed by all classes of society, would turn this earth into a Paradise, and its inhabitants into a band of brothers. If mankind could be persuaded to adopt the rule of mutual assistance and mutual forbearance which is there recommended, and copied in the system of Freemasonry; if they would, on all occasions, do as they would be done by, nothing would be wanting to the completion of human happiness.

It was the violation of this rule that made Cain a murderer, and filled the antediluvian world with such violent antipathies and unnatural crimes, as made an universal purgation necessary to cleanse it from its gross pollutions. It was the same disregard to this rule which made Nimrod a hunter of men, Pharaoh an impious contemner of God's judgments; Absalom a rebel, and Judas a thief. And in our own times it arms man against his fellow, and produces all that wickedness and vice which human laws, how stringent soever they may be, have totally failed to banish from the world.

The Book before us contains rules for preserving health by the exercise of Temperance and Chastity; for procuring blessings by the practice of Fidelity, Industry and Zeal; for securing a good reputation by Integrity and a faithful discharge of every trust; and for inheriting the promises by the exercise of Faith, the encouragement of Hope, and the practice of Charity, or the universal love of God and man.

Upon the first Great Light, we find two others—the Square and Compasses; which are varied in their position in every degree, to mark the gradual progress of knowledge; and the former is opened at different passages appropriate to each; for the Bible being considered the rule of a Mason's faith, the Square and Compasses,

when united, have the same tendency with respect to his practice. The latter are appropriated to the Grand Master, as the ruler and governor of the Craft, because they are the principal instruments used in the construction of plans, and the formation of ingenious designs; which constitute his especial duty at the erection of magnificent edifices. The former belongs to the whole Craft; because, as they are obligated, on it, they are bound to model their actions according to its symbolical directions.

But the peculiar appropriation of the Square is to the Master of a private Lodge. Its utility as an implement of manual labour belonging to operative Masonry, is to try and adjust all irregular corners of buildings, and to assist in bringing rude matter into due form; while to the speculative Mason it conveys a corresponding lesson of duty, teaching him, that by a course of judicious training, the W. M. reduces into due form the rude matter which exists in the mind of a candidate for initiation; and thus, being modelled on the true principles of genuine Masonry, it becomes like the polished corners of the Temple. And by virtue of this jewel, which sparkles on his breast, he is enabled to cause all animosities, if any such should unfortunately exist among the brethren, to subside, that order and good fellowship may be perfect and complete.

In a word, the Square points out the general duties of the Master of a Lodge, which are, to consider himself subordinate to the Grand Master and his officers; to keep a regular communication with the Grand Lodge; to give no countenance to any irregular Lodge, or any person initiated therein; not to initiate a person without a previous knowledge of his character; to respect genuine brethren, discountenance impostors and all who dissent from the original plan of Masonry; and above all to set an example to the Lodge, of regularity, decorum, and propriety of conduct.

The Square reads a lesson not less instructive to the whole fraternity; and enjoins them to regulate their actions by Rule and Line, to harmonize their conduct by the principles of morality and virtue, and mutually to encourage each other in the practice of their masonic duties, by the efficacious influence of good example;

which constitutes an additional illustration of the first Great Light. It is, indeed, a remarkable peculiarity of that Holy Book, that it unites precept so closely with example, as to afford instances of moral and religious conduct which will apply to all mankind, rich or poor, with equal effect. And this is one reason why, in the system of Freemasonry, the Bible is so closely connected with the Square and Compasses. If I were to adduce all the instances contained in the first Great Light, I might refer to almost every page; for we can scarcely open the Book, without finding some great example either of good or evil, which may incite us to the practice of virtue or the hatred of vice. The influence which every man possesses in his own particular sphere is very considerable. Our Grand Master Solomon, when a poor man delivered, by his wisdom, a small city from the army of a very powerful monarch, was led to consider the superiority of wisdom above riches; and concluded that as a wise and good man might be extremely useful to those around him by his example, so might a foolish and wicked man do a great deal of mischief by the same means.

In society example is like leaven to a lump of dough; and its influence is so great as to produce the most favorable or prejudicial effects to the interests of mankind. Each individual observes what others do; and thinks there can be no great harm in copying their example. "I am no worse than my neighbors," is very common language; and such reasoners seem to think that they shall be justified in a breach of the moral law by a reference to the conduct of others. But can such a plea be admissible in a Masons' lodge? Does Freemasonry sanction such an unreasonable argument that the vices of one man will be an excuse for those of another? It should rather appear from the general tenor of the doctrines promulgated in the Lodge, that if any person sets a bad example, it would not only affect the reputation of those who follow it, but it would also increase his own responsibility.

The Master of a Lodge is therefore bound to set his brethren an example of morality and justice, which form the true interpretation of the significant Jewel by which he is distinguished; for such is the nature of our consti