P.G.L. Leicestebshire, Northamptonshike, Derbyshire, And Rutlandshire.

banquet , provided by Bro . T . Day , after which a short toast list was gone through . Tho festival was altogether a most successful one .

Brotherly Love.

BROTHERLY LOVE .

A ( SIT-HOM preached h y the Rev . -I . IK . GUmou , ( Jltoplain oj the St . Clair Lothj ? , , Dijsart , on the 2 Qth -lane 189 J , in the Dystni Parish Vhurch . SPEAKIN G , as I do to-day , at the request of the St . Clair of Dysart Lodge , and iu the presence , also , of many members of other Lodges in the neighbourhood , and in aid of an object which is

fitted to awaken the sympathies of all in this place , it will be expected that I should say something in touch with the occasion that has brought us together . Freemasonry reaches back to tho remote past . If we are to give heed to tradition , as well as to history , we must believe that the Fraternity has existed for centuries ; legendary stories are current , going to show that it owes its origin to a period

long prior to present times . Ihe introduction of Freemasonry into England is attributed to the time of Athelstan , A . D . 92 G , while the Scotch are content to trace their descent from the builders of the abbeys of Melrose and Holyrood , tho cathedral of Glasgow , and other ecclesiastical structures of the 13 th century . Wo road of tho reign of James I . as a prosperous time for Scottish Masons , and to Scotland

belongs the honour of possessing the oldest Masonio records ; those of St . Mary's Chapel , Edinburgh , being the oldest known to exist . As everybody knows , the note of Masonry is Brotherhood , and it has its practical and benevolent side in aiding indigent and unfortunate brethren , and their families . Centuries ago , the thought was in many minds that tbe human race , possessed of a common origin and

nature , could be bound together by the bond of Brotherhood . It waa the dream of the eminently wise , and reformers in all times have adopted it as their watchword . They felt themselves to be brothers in the battle of life , aud , however little somo may have understood and realised the relation , the bond of union was tho promotion of a common cause , or the recognition of a common danger . A common

purpose is a strong bond of union . Men unite to serve some purpose j they find out by experience that union is strength ; they work in unity , and seek to serve the cause in which they are inter , osted . There is a power , too , in a common peril in knitting men together . A country is invaded , and a people ' s rights aud liberties are in jeopardy . The heart of a nation is stirred , patriotic feeling is

aroused , and men of all ranks and conditions stand shoulder to shoulder , amid the din and conflict of war , to conquer or die for their homes and their fatherland . Some have thonght that a brotherhood would rise among men by the extension of trade and commerce . With some show of reason , they allege that when it is seen to be the general interest to unite , tho world would be bound together iu ono

common brotherhood . Commerce would be a mediating element between man and man , drawing them out of tho narrowness of nation and individual interests , and binding , them together iu one great brotherhood . But the trader , like many other callings , has self-interest as his direct and immediate end , and whilo tbe student may pursue knowledge for its own sake , and the artist occupy his

thoughts with the excellence of his work , there is in tlio selfishness associated with prolit tho element that is fatal to the realisation of brotherhood . With such tendencies always in tho ascendant , and such temptations always presenting themselves , it is surely creditable that not a few of the rich and Well-to-do are so keenly alive to the call of suffering aud the claims of beneficence . Others with legs

wisdom have imagined that tho brotherhood of man could bo reached by legislation of a radical nnd revolutionary kind . Not so long ago they inscribed as watchwords on thoir banners , "Liberty , Equality . Fraternity , " aud fancied that if their ideas found expres .-ioti in the laws of the land poverty wonld be extinguished , life would be beautiful , everybody would be prosperous , aud all would be

happy and contented . They sought a brotherhood by the abolition of all conventional distinctions of wealth and culture , and supposed that all the inequality of earthly conditions could be reduced to one dead uniform level by certain outward arrangements . Ideas of this description are exploded long ago ; and it id being seen more and more that while tho legislature

may do much to lighten the burdens and ameliorate the cmditiun of u people , it must work on the basis already existing , and bnild on the fundamental groundwork of society . No one can disregard fche benefits resulting to a nation from wise and jnst legislation . Statesmen we must always have to frame new laws nnd modify those existing to the evor-changiug conditions of society . Cut tho golden

ago will never come by the adoption of tbe wild theories of thoso in these modern days- who aim at the subversion of all authority and government , and loss destructive end , and in the shape of Socialism , Communism , cr Anarchy , seek to reconstitute the social fabric . Iu the complex conditions of our modern society there seems to be a . widening of the gulf between tho rich and the poor , between the

classes and the masses ( and this ia a problem which the church has to face ) , but so long as the eighth commandment is iu the Decalogue there will bo such a thing us property ; ;< iu \ the true method ' of reform is by working from the centre outwardly , by eradicating indolence , selfishness , ambition , and greed of tho things of this world in tho ? e whose iruerests appear to be antagonistic to < -aoh other . Cnrist'a social reforms all began in spiritual regeneration ;

jind tbey utterly misconceive the true nature of tho redemption which society requires who believe that feme great revolution . Ty change or subversion < f the foundations of society as at prese it . constituted will produc * universal happiness and prosperity , which mist be accomplished , I it , is ever to be achieved at all , by a refoi in in tbe inner life of society , nnd iu tho individual heart aud niic . l . Chfiut had a far higher i Jea of brotherhood than anyof these . He cacio

Brotherly Love.

to found a brotherhood with tho same fraternal instincts , the same sympathies , tho same interests and aims . One of the loading purposes of the gospel was to break down tbe barriers which separated man from man . Social distinctions were not to be destroyed , bnt bridged over by a common faith in Christ . National prejudices and class hatreds were to disappear before tho light shed by Christian love . No longer were

the Jewish people to enjoy any peculiar privilege as the desoeudauts of Abraham—Jew and Gentiles Greek and Barbarian , bond and free , were not to stand apart from each other , for all wero to be ono in Christ . National barriers were to be levelled before the moral power of tho gospel and the riven ranks of humanity united iu ono great brotherhood , within which all would love . Henoe in raising

humanity from the fall , Christ entered into a close relation with man , identified our interests with His , wept tears of sorrow and compassion , rendered an obedience which we could not rjnder , an obedience " made perfect through suffdring and death , " tha . we might be " the first born among many brethren . " Into the loftior purposes of Hia earthly mission we do not no * enter , but as our elder brother , Hia

life and work havo placed our kinship with Him on a sure and eternal foundation ; aud , as time rolls on , His gospel is entering moro and more as a vital power into tho heart of society , which has already drawn together a great multitude of all nations , and kindreds , and people , and tongues . In his teaching Christ set forth tho ground of spiritual relationship in all its width ancl simplicity . When ho

said , "Whosoever shall do the will of my rather in Heaven , tho same ia My brother , " He sot forth tho true basis of his relationship to men , and of Christian men to ono another . Christian brotherhood , therefore , is to be realised by observing the wide principle of obedience to the Divine will ; and whosoever tries to do that will from the heart is a member of that brotherhood of which Christ is the head . In tho

presence of this fact all earthly distinctions hold a subordinate place . Tho rich and the poor , tho learned and tho ignorant , the master aud servant , are all brothers in Christ , all stand iu His presence ou a footing of perfect equality . This is tho characteristic of Christianity ; this is its special and peculiar feature ; and tho moro we feel tho meaning and power of this truth * the more we feel our oneness in doing the

Divine will , the more will tho idea of Christian brotherhood be realised . This brotherhood of man is based on the doctrine of the Fatherland of God . Love to God as a Father lies at the foundation of this idea . God is represented in the Bible as a Father in a paternal relation , and we are taught in the Lord's Prayer to call him " Our Father . " All that is beautiful and self-sacrificing in a parent ' s

heart , all that is suggested of authority , fore-thought , affection , selfdenial in an earthly father , is perfectly set forth in that which is Divine . Hence it is that love to a common father is a bond of union between man and man . If we wonld only rsalise more fully than wo do tbe infinite lovo of God to every human being , and feel more " the great love wherewith God has loved ns , " there would not be so

many separating barriers as cow are . No one I am sure can feol the power of a Father ' s love—that lovo unspeakable which sought ns in our selfishness and sins — and have no syni . pathy for those who are brethren in Christ . We may speak nnkintlly and judge hastily of each other , and yot be partakers in the new life that is from Heaven . But if men are brethren in tho

Lord , and belong to the household of faith , they will bo drawn together in . proportion , as thoy are drawn to the common Father . Christian men will meet iu brotherly fellowship , nob . by thinking alike on every point , but by striving as b » st they can to reach tho great heart of God . Just as iu a circle , the radii approach each other the nearer they approach the centre , so tbe uearor we come to the heart

of God the cloaer will be our love and sympathy with our brother man . By this bond the children of God regard each other as brethren ; they discern in them the divine image , and thus establish and develop the doctrine of Christian love . Live to our brother is the complement and expression of our love to God , as tho Apostle John says—'' Ht- that lovoth not his brother , whom he hath

seen , how can be love God , whom In hath not seen ? " Oa this relation the injunction of b-otherly IOVB is based . It is more than natnral affection which is instinctive in fche human broast , more than friendship nr t , 'Ood neighbourhood , mora than bonevolonco of philanthropy , all of which miy exist without Christianity or Christian love . It ii the love to which our brethren n < -e > untitled in virtu * of a

common fatherhood , a common faith in Christ , nnd being members of tlie samo family and heirs of the f-ame glorious hope ;* . The tie is a purely spiritual one by which brothers in it , aro bound together . They who are so related lov « th »« who stand in the same relation ; they love all who love it , aud bear more or lens marks nf tho Saviour ' s image . Ttiera is no relationship so clo-e as the spiritual , *

soul is bound to soul , ancl out of this iutitrnte and vital union thero flow .-i a constant stream of sympathy aud unity of ppirifc consecrated to mutual servicf * . The new commandment of Christ , which some call the eleventh , inculcate ! tho Jove of each other with a Jove like Uis own . Uia was a lovo which partook of the perfection of the Divine and tha tenderness of his

human nature , aud therefore fitted to raise humaniiy from tho pursuit of all selfish aims to a participation in thit benevolence which is displayed in tho heavenly state . It is Christ ' s own love that wo have to manifest to each other , and thai love He made thon , as it ia now , the badge and distinction of all His followers— " By this shall men know that yo ars my disciples , if ye have love ont to

another . " Believe mo , brethren , nothing can compensate for the : want of Ch'ist-like love . No matter what e-pnd you accept , what profession you make to that Chnrch yon bolonjr , if you have not love you aro not a true brother in it . Tbe great change is simply a change from thc dominion of selfuhnoss to that of a like love . " Hereby we know , " Fays the Apostle John , not tm-relv we

corij -ctnrp , or wc think , bit we wioio , " that we have passed from death , unto life , because wo love vho brethren , " and if von manifest this love before men by a little practical cultivation rf the spirit of love they will recottnise that yon form a part of the Brotherhood of Christ , and will bo aftraclel to His lovo ii'ui snrvici ' . Not a few Masous aro here to-day ; a good old custom is beiny revived by tlieij