2
THE AMERICA lJ..
TRUE MASONIO WISDOM
The Character, Mission and
Teaching of St. John
tho Baptist.
An Intt'r? tins Sermon iij KrotluT
MttMin n the Siilijwt NH
Forth AImuc.
(A Maxotile ncnmm t VlnniM'(r,
Manitoba. Juno 25, I SK$, by Uov. Hro
C. It. IMtblado.)
Wo arc met for the purtoso of modi-
lating uihih tho eh a rue tor, tho mission
ami tho w-aeliing uf John tho Haptlut,
In thoir brarliitf iiH)n Maouio charac
tor, ooiidui't and touching. As John in
troduood m:n Ui Christ, so Masonry
may Introduce) us to Christianity. Now,
what was tho distinguishing feature
of John's character which wo should
try to Imllato? Evidently It was moral
courao. John was a man In tho truo
heroic meiinlnL' of that word. Ho could
deny self with decision, and he could
denounce sin with fearlessness. Ho could
abstain from all aolf-rigbtoousnotwt
and ho could condemn all vice without
being unkind. Ho could llvo on locusts
and wild honey without complaining
about bis hard faro or boasting of the
abstemiousness, lie could toll tho Phar
isees they wore a (feneration of viR!rs,
and urged them to como to repentance,
without sending them to perdition. He
could guide his desires by his reason.
His animal propensities never ran away
with his manly olf -control. Ho began
to reform the world by reforming him
self. He showed what self-denial meant
by denying himself. Ho tried to get
other pooplo to do right by doing right
himself. As some men analyzed his
food and criticised his dross, they culled
him a sour ascetic, but as wo look bo
neuth his coat of camel's hair and with
in his leathern glrdlo, there was a man.
Ho had tho consciousness of God's pros
enco with him. He felt that ho was on
God's side In opposing sin, and he was
as bold as a lion In condemning wicked
ness. Ho had tho courage of his comic
Hons, no could preach the necessity
of rcontance to all self-rellglous sin
ners, whethor In the palaces or slums.
He could condemn all aypocrlcy with
emphatlo denunciation, whether in or
thodox church or sceptical club room.
He could toll the Pharisees and Sad
duceos that they were a generation of
vipers that need to bring forth fruits
that would prove their penitence before
he could receive them. He could boldly
face the dospotlo tyrant Herod and say
in reference to his so-called wife: "'It
Is not lawful for thee to have her." no
did not believe In patting gilded trans'
grostsors on the back and striking rag
ged sinners In the mouth. He did not
call the man who stole a million a gen
ius and tho man who stole a dollar a
thief. He did not hit over the left
when ho Btruck the rich and straight
from tho shoulder when he pummelod
tho poor. Ho could kiss misfortune
anywhere, but he would scourge wick
edness everywhere. Ho oould endure
death, but he could not by false testi
mony condone sin. He was on the side
of all that made for righteousness, sin
cerity, purity of heart and life. Ho was
a fearless reformer, a bold reprover of
sin, a preacher of repentance, a thor
oughly courageous, God-sent man. He
never perverted any principle by com
promise. Ho never tolerated wrongdo
ings by cowardice. He never condoned
sin by slleneo. Ho was a man in his
uprightness; he was a hero in his man
liness; he was a martyr In his faithful
ness. If he was not a Mason, he might
have been. So far he Is a modol for
every man and every Mason. No moral
coward can ever be a true Mason.
But you will notice that the moral
courage of manliness of John did not
rest upon the ground that he had
reached perfection. Ho was far from
assuming that position. He had not
arrived at the resting place in human
life which was good enough for him or
any other man he was only traveling
toward it. Ho had not reached the
bill-top of human attainment he was
only climbing to it. He had not pene
trated to the inner shrine of the temple
of knowledge he was only in the porch.
Ho was not the true light, but only a
reflector of its radiance. He was not
the perfect man, but only the witness
fho identified hliu before men. High
as his degree of knowledge was, there
was a higher degree to which his at
tainment was only a stepping stone.
Worthy as his character was, there was
a worthier manhood just above him.
Bright as the light was which he radi
ated upon men, It was only a candle il
lumining the darkness of ignorance
enough to bring us into the perfect sun
shine of true knowledge. John stands
ready, not to recommend himself to
our confidence, but to introduce us to
One infinitely his superior. He said:
"He that cometh after me is preferred
before me. I indeed baptize you with
water of repentance, but He that cometh
after me is mightier thad I, whose
shoes I am not worthy to bear." John
was high, but Christ was still higher.
John was a reflector of light, Christ
was the true light. John represented
high attainments that had been arrived
at; Christ represented the highest at
tainments that could be reached. John
represented what was probably good
enough; Christ represented what was
certainly the very best in all that per
tained to human life and human char
acter. John repret-eutod the founJa
Hon of a grand structure Christ repre
sented the completion of a perfect build
Ing. John would never have been aeon
on the horizon of hUtory had it not
been for tho coming of Christ. Ills
manly character shines bright just in
as far as it represents christian virtue,
It is when John cornea closest to
Chrict In his life that he presents to us
the nohlet manhood In his character,
And so you will tind that the nearer we
get to Christ as men, the better we will
work as Masons. Tho more fully that
we develop christian character, the
betU r we will practice Masonic conduct.
And from the low but broad ground of
Masonic lellefs you can easily rise to
the high ground of christian faith On
tho foundation of Masonic vlrture you
readily build tho structure of christian
character, From Masonic obligations
can readily como tho vlrture of christ
ian trustworthiness, and never will
Masonry bo better Illustrated than by
true christian manhood. A disciple of
John the Baptist can naturally easily
become a follower of Christ. A truo
Mason may naturally become a good
christian. Lot us see what John or a
dlclplo of John was, in order to under
stand what he may become.
I know that Masonry is not In Itself
religion, but it Is tho soil out of which
religion naturally grows. No real atho-
lst can be a truo Mason any more than
a piece of coal can be a diamond. With
out faith in God we can have no con 11
donee In ourselves. Unless we recog
nize our resH)nsibillty to God there can
1)0 little binding force in our solemn
obligations. Unless we are sincere in
the declaration that we trust God we
can have no assurance that we can
trust each other. In fact, unless we
accept the Bible as God's revelation to
us, we can have no light either in our
lives or our lodge rooms. It Is tho re
cognition of our true relation to God
that makes us either truo nen or good
Masons. It Is the recognized authority
of God that makes the moral law the
supremo rule of life. All righteousness
has Its beginning in tho fear of God.
All human virtue has Its foundation In
Divine authority. All real manliness
hits Its root in true godliness.
Out of our Masonry, therefore, should
grow strong religious belief not rank
skeptical unbelief. Our society should
bo a school of religious faith, not a
nursery of doubt. Our temples should
bo sanctuaries of the living God, not
sepulchera of religious life. If this is
not the caso, then all our obligations
are only made to be broken, all our
eymbollo teachings are only empty de
lusions, and all our ritual a solemn
mockery. If tho Godhead is not the
foundation of our manhood, then Ma
sonry has no solid foundation on which
to rest. Lay a good foundation do not
be satisfied with a mere foundation,but
proceed to complete the building.
I know that Masonry is not in Itself
philanthropy, but it Is the blossom from
which tho fruits of brotherly kindness
should grow. No unbrotherly, unjust,
uncharitable, cruel man can be a true
Mason any more than a thorn bush can
be a fig tree. Masons are men, but
they are more they are brethren. It
Is a great deal to develop the character
of true manhood; it is a great deal
more to cherish the spirit of real broth-
erllness. It Is something to wcur the
robe of an unspotted reputation, by
which we maintain our respectability
in the community; it is a good deal
more to make the robe of charity, by
which we can cover up the faults and
fallings and infirmities of our brother.
It is a great deal to refrain from injur
ing our brother in anything. It is
much more to help him in his every
time of need. It is a great deal to re
sent an injury that may have been per
petrated against us by a brother; it is
much more to forgive him as we hope
to bo forgiven. It is a great deal to
act with kindly consideration towards
each other; it is a great deal more to
help each other with loving brotherli
ness. It is to the cultivation of all the
fruits of brotherly love that we have
pledged ourselves to each other. And
unless the blossoms or professions of
Masonry produce the fruits of brother
liness, it represents only barrenness In
the world. Without brotherliness our
professions are at best but green leavos
of pretension, and our vows are nothing
more than beautiful blossoms of false
promises. In God's garden we are
not! Ing but cumberers of the ground.
If brotherliness is not the fruit of Ma
sonry, then we have no justification for
living. L9t us not rest satisfied with
mere beautiful blossoms, but let us
bring forth the ripe fruit of brotherli
ness.
I know Masonry is n t perfect spirit
ual life, but it is the mirror in which
spiritual truth is reflected on the mind.
A thorough materialist cannot be a
true Mason. Our manhood derives its
dignity from the conviction that we are
sons of God, and not mere organized
clods of the dust. Our brotherhood
gets its chief significance from the truth
that God is the Father of our spirits,
and not merely the Creator of our bod
ies. Man came from God. He did not
just roll himself out of a dust heap.
Our whole conduct derives its import
ance from the fact that we are heirs of
immortality, not mere creatures of a
day. We have semis as well as bodies
we have a life beyond the grave we
hate eternity after time. Let us not
rest satisfied with a mere shadow of
life, let us secure tho reality. Unless
this conviction of immortality enters
Into our life, all our efforts are wasted
strength. The sky of our future is
simply the pall of death, and our grand
est human achievements consist in
building the sepulchers of despair. But
for every truo Mason, the life of God
is in him on his sky of the future the
star of Immortality shines brightly, and
his chief labor is to prepare material
for that spiritual temple not made with
hands, eternal In tho heavens. Kvery
truo Mason works In tho conviction
that he is an immortal being. And let
us remember that nowhere does true
godliness shine out so conspicuously
as in the person of Christ. He Is the
express image of the Father's person
Why as Masons may we not receive
this light from GoJ, through Christ,
into our hearts? Nowhere is brotherly
conduct exemplified so perfectly as In
tho self-sacrificing life ofCh.ist. Ho
came not to bo ministered unto, but to
minister and to give His life a ransom
for many. Why as Masons may wo
not copy Ills example? Nowhere la
immortality or a future life brought
out so fully as In tho teaching of Christ.
Ho brought life and immortality to
light in the Gospel. Why as Masons
may we not sit at His feet? These, then
are the qualities of Mason io manliness.
It begins in faith in God. It lives In
the warmth of brothorly love. It shines
in the light of immortality.
What was the mission of John the
Baptist, of which Masons should take
special notice? Ills sjwcial mission
was to prepare men for receiving the
Messiah. Ho was to bring the Jewish
people Into a right form of mind for r'
celving the Deliverer, which he did by
preaching repentance. Ho was to plow
the soil of Judaism, so that it would bo
prepared for tho seed which Jesus
would bow, which he did by declaring
the coming of the kingdom of God. He
was to receive and introduce Christ to
the world, which he did by baptizing
Him at Jordan and pointing Him out
as tho promised Messiah. He was to
prepare the candlestick of Judaism for
having the lamp of Christianity placed
upon it. He attacked the narrow views
of the Jews in order that he might
bring in the broad claims of humanity.
He tried to break down the excluslve-
ness of the Jewish race in order to re
organize the unity of tho human family.
He struck heavy blows at intolerance
of religion, in order that he might es
tablish the brotherhood of man. He
scourged out all unrighteousness that
he might bring in truo brotherliness.
He pulled out the weeds of sectarian
feeling in order that ho might sow the
seed of brothorly love. lie thrust out
Anuas, the priest, to bring in Christ,
our brother. Bo was the voice ok one
crying in the wilderness: "Prepare ye
tho way of the Lord; make His path
straight." His whole energies were to
bo absorbed in removing the obstacles
that stood in the way of tho reception
of Christ. Ho was to be a voice rather
than a person, in declaring his mes
sage. He was to be heard rather than
seen in doing his work. The messen
ger was to be almost forgotten, in view
of the importance of the message which
ho delivered. Ho was to be absorbed
in Christ, as the light of the moraine
star is absorbed in the light of the glor
ious sun. He was to give place to
Ctfrlst as the apple blossom gives place
to the fruit. His great object was not
to call attention to himself, but to the
Savior. If he was seen it was only to
be reflecting the light of Christ. If he
was heard it was only to be as speaking
about Christ. If he was to be honored,
it was only to be as the forerunner of
Christ. Just as we are to see the moon
shining in the light of the sun, so are
we to see John the Baptist shining in
the light of Christ the Savior. His
great business was to show men the
way to Christ, not bring them to him
self. He did not turn men away from
Christ. He brought them to Him. He
did not substitute his own teaching and
virtue and work for the teaching and
virtue and work of Christ. Just so Ma
sonry should not turn men away from
Christ, but bring them to Him It
should not make their own work all
tho religion they want, but use it to
recommend the teaching and life and
work of Christ. Before John is Christ;
before Masonry Is Christianity.
When we are voyapers on the ocean,
it may not matter to us who keeps the
lighthouse that stands upon the rocky
shore, but it is of essential importance
that we see the radiance of the lamp he
has lighted, and that we steer by its
guidance. John set tho lamp upon the
lighthouse that showed the way to
Christ and the harbor of true safety.
Here Is a lesson for us. It matters not
whether we are seen or not seen,
whether we are known or unknown,
whether wo are remembered or for
gotten, but it is of importance that we
keep the light of truth so set on the
lighthouse of our institutions that its
clear radiance shall warn men from the
rocks of ruin and guide them into the
harbor O Safety.
When we are receiving our messages
across the electric wires it may not
matter much who the telegraph opera
tor is, but it is of supreme importance
what the telegram says, from whom it
comes, ot whom it speaks, what direc
tions it gives. John was simply the
telegraph operator, who delivers God's
message about Christ and the way we
are to receive Him. Here is the lesson
for us. When the revelation of God's
truth thrills our souls, it matters not
whether men recognize who or what
wo are, but wo will so arrange that the
testimony we bear shall be a Divine
message about God's truth and man's
duty.
When we are traveling on the rail
road it may not matter much who the
overseer is who keeps the track clear
from all the hindrances and obstruc
tions which might stop or derail the
train. Tho essential matter is that the
road be kept clear. John was simply
the overseer who tried to remove the
obstructions the unbelief, the preju
dice, tho vice, the sin that stoixl in
the way of men coming to Christ. He
tried to make a clean, straight path
way between the soul and the Savior.
The lesson for us is, that whether men
recognize it or not, whether we are
praised or blamed, whether we succeed
or fail, we are to labor that all unbelief
and prejudice and vice anJ love of
sin shall be removed from our own
hearts and lives and the hearts and
lives of our own fellow-men that we
shall have unobstructed access to
Christ and Ho shall have free entrance
Into our souls. Masonry that recog
nizes the mission of John the Baptist
must honestly accept the work of
Christ. If we are like John the Bap
tist, we will be burning lights that
show tho way to Christ. Solomon may
introduce to the temple, John the Bap
tist brings us into direct contact- with
tho Savior.
What was tho teaching of John to
which Masonry especially should pay
heed? He taught the whole truth as
it was revealed to him. He placed the
light of Christian truth on the candle
stick of Jewish traditions. lie made
the ritual ol the temple reflect the doc
trine of tho church. He made the sym
bolism of Judaism the foundation of
Christianity. His teachings were all
summed up In the words which he
uttered when pointing to Jesus: "Be
hold tho Lamb of God which taketh
away the sin of tho world. ' It is as he
si id, think of Christ as God's solution
of the great problem of sin. See in
Christ the sacrifice presented for the
sinner. Meditate upon his pure un-
blemlsh- d character as the Lamb of
God. B hold In him the conqueror of
all ev 1. Perceive In nim the revela
tion of Divine sonship. Recognize in
Him tho perfection of all manliness.
Find in Him the be texemplificat o of
all tru.. brotherliness. Look at Him ai
the perfect manifestation of true Godli
ness. Accept Him as the proof anJ
pledge of God's infinite love to you.
Trua' Him as the propitiation for past
sin, and the ground on which you can
hope for future blessedness. Behold
tho Lamb of God that taketh away the
sin of the world.
The man that rec Ives John for his
teacher should receive Christ for his
Savioi. The Masonry that accepts
John is opening tho door for Christ.
Masonry, in its foundation, is manhood;
in its walls and arches it is brother
hood; in i s altars and shrines it is
Christianity. All the symbol It m of Ma
sonry finds its fullest explanation in
the truths of Christianity. The temple
itself was a type of the incarnrtion of
Christ. The traditions connected with
the erection of the building have their
most significant meaning in the Chris
tian work by which the temple of
Christ is now being built up. The sac-
rifi es all prefigured the crucifixion,
all the ritual of the temple service
gets full interpretation in the truths
and experiences of redemption. The
whole mysteries of Masonic rites, as
founded on that service, find a key for
their soluth n in the work and life of
Christ. Masonry becomes a complete
structure In Christianity. John repre
sents the lighthouse, Christ is the har
bor. John was the blossom, Christ is
the matured iruit.
The foundation may be strong and
broad, but it can never be substituted
for the house. The lighthouse, though
stable and bright, is not used for the
harbor. The blossoms, thou h very
beautiful flowers, can never be used as
ripe fruit. Let us not take up our abode
in the walls of the foundation. Let us
not cast anchor beside the lighthouse.
Let us not be satisfied with the mere
blossom of experience. The beautiful
blossoms of Masonry become rffjened
fruits in Christianity. The lighthouse
of Masonry leads to the safe harbor of
Christianity. And every Christian may
work cheerfully with Masons, because
John, their patron saint. leads to Christ,
the Christian's Savior. Thus, (hen,
we see that Masonic virtues may nat
urally become Christian character; Ma
sonic brotherliness may naturally be
come Christian philanthrophy, Masonic
teaching may naturally become Chris
tian doctrine. Oh, if we were only
true in working out our principles to
their true Christian development, what
a benediction we mieht be to each
other and to the world!"
Romanism and Democracy.
The priests of ihe Church of the
Sacred Heart on West Fifty-first street,
near Tenth avenue, New York, made
attacks upon the A. P. A. last Sunday,
and called upon their parishioners to
vote the Democratic ticket.
Fr. Summers officiated at the 6 o'clock
mass. He said: "This is the first time
in years that a Catholic priest has
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talked from the pulpit on politics as I
am now forced to do. We are compelled
to come out against the A. P. A., a
secret organization antagonistic to our
church. We must do battle with this
enemy, and at once. The Republican
party has refused to denounce this
secret organization, and I asked every
man here to vote a straight Democratic
ticket. Let me assure you that I speak
as an individual. I have not been
authorized so to do by my superiors.
My sense of duty as a priest forces me
to advise you in this matter."
For a moment the largo congregation
sat in profound silence; then half a
dozen sturdy state Democracy men red
dened with anger, and rising from their
seats, stalked out of the church.
One of their number paused just in
side the threshold, and In a low voice,
but plainly audible to those seated in
the rear of the church, said: "He's a
priest, but when he says he speaks
without orders, I believe he lies."
At the 7 o'clock mass, when Fr. Roach
presided, the pulpit services were a
repetition of its predecessors, save that
Fr. Roach slightly outdid his leader in
political vigor, denouncing the A. P. A.
in unmeasured terms, and calling upon
Catholic voters to stand by the church.
Again indignant parishioners rose and
left the church.
High mass drew an enormous gather
ing. Fr. Wallace occupied the pulpit.
With the excitement at fever heat and
in a silence of strained intensity the
priest spoke even more vigorously than
either of his predecessors and in the
same strain.
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FOOTPRINTS OF THE JESUITS.
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