CHAPTER LXXX.

MASONIC SYMBOLS.-THE ENTRANCE OF THE TEMPLE.

THE Entrance of the Temple is a masonic symbol of greater complexity and greater number and variety of details than any of those which have yet engaged our attention. Some of its details are derived from the description given us in Holy Scripture of the Temple of Solomon; and the whole symbol may be considered as intended to bring that subject to our thoughts with all the holy associations that belong to it.* The temple in this symbol, however, is rather to be regarded as representing that which the good man hopes to enter, and in which he expects to worship for ever, rejoicing in the presence and love of God. Two pillars, with chapiters, surmounted with globes-the celestial and the terrestrial globe-stand one on each side of the entrance, where the approach to the door of the temple begins; as we read in Holy Scripture that two pillars of brass were placed before the porch of the Temple of Solomon. From between these pillars a stair leads up to the door of the temple, which is elevated far above the ground. The stair, which winds a little round, consists of three flights of steps, with a landing-place at the top of each, the last landing-place being at the door of the temple, which is represented as of simple but grand architecture; whilst what appears of the building suggests the idea of great stability; the representation of a very small part only conveying also that of unlimited extent. The first flight consists of three steps, the second of five, the third and last of seven.

The symbolic meaning of the pillars and the globes has * See Chapter lxxii.

been already explained in sections devoted to them as separate symbols (see Chapters xl. and xli.). All the meaning that belongs to them as separate symbols belongs to them in this symbol, in their connection with the entrance to the temple; but that connection is very important. Placed at the very beginning of the approach to it, they tell us of the necessity of beginning well, that we may end well: they tell us that the first step of the ascent which leads to the gates of glory-the everlasting doors (Ps. xxiv. 7 and 9) or doors of immortality-can only be taken through divine guidance, by divine aid, and under divine protection; they tell us that divine guidance, and aid, and protection are needful throughout the whole course; that we are to advance towards the doors of the temple, ascending from step to step, in continual dependence on that blessing from above, without which we never would have been able to take the first step, nor would even have been inclined to take it. The ornamented chapiters of the pillars afford us encouragement, for they speak of the blessedness that attends a good life-a heavenward course -a blessedness which consists partly, but not entirely, in the hope of heaven and the assurance of eternal joy. They remind us of the favours which the Great Ruler of the universe bestows upon the good and pious, even during their earthly life, in peace of conscience and tranquillity of heart -the peace of God which passeth all understanding—in the light of His countenance, and the joy of His salvation. The globes remind us that He in whose guidance and protection we are called to trust is Lord of the whole universe; of this world, with all its inhabitants and all that it contains; of the celestial sphere, with all its glorious orbs; and of that higher celestial sphere where, around the throne of glory itself, angels continually minister, and cherubim and seraphim do homage, and the blessed spirits of just men made perfect, that have come from their warfare with enemies and out of much tribulation on earth, sing their songs of thanksgiving and praise. They afford us, therefore, great encouragement, both

in entering upon the course by which we must ascend to the door of the temple, and ever until we reach that door itself; an encouragement much needed, because the ascent is difficult, so difficult, that of ourselves, without divine guidance and heavenly aid, we could not hope to accomplish it. We are also reminded by the globes, of the value of knowledge, and incited to the cultivation of all the sciences; and this, although not of equal importance to the other considerations already mentioned, is not to be overlooked, for all attainments in science may be turned to good account, and by them all, the man who makes them is himself improved, his mind is expanded, he is ennobled and elevated in the scale of being. Intellectual improvement is not equal in importance to moral improvement, but it is still very valuable, and every intellectual attainment may be rendered serviceable for the purposes which the highest moral attainments make a man to regard as most worthy of prosecution.

The stair that leads to the door of the temple is of great. symbolic significance. It tells us that the path on which we enter on setting ourselves to press forward to the gates of the heavenly temple is not a plain and easy path, but a steep ascent, up which we must toil. It tells us of progress which must be made, of difficulties which must be overcome. It tells us that whilst we are in this world, we are never to be satisfied with the attainments which we have made, but are to seek further and greater attainments; even as the Apostle Paul says, "Forgetting the things which are behind, and reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus" (Phil. iii. 13, 14). Our Lord's own words may also be recalled to mind, although the figure employed in them is not the same with that of this symbol:"Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able" (Luke xiii. 24).

Concerning the nature of the ascent to the doors of the temple, and, therefore, the difficulty of it, we may learn much from the twenty-fourth Psalm: "Who shall ascend into

the hill of the Lord? and who shall stand in His holy place? he that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor Sworn deceitfully. He shall receive the blessing from the Lord, and righteousness from the God of his salvation” (Ps. xxiv. 3-5). We see from this the necessity of a life of virtue and of piety. Clean hands represent purity of life, a conformity of the whole conduct to the moral law. His hands are not clean who indulges in any kind of sensuality; who lifts the intoxicating cup to his lips till he degrades himself by drunkenness, or pushes it to his neighbour and leads him into that degradation; nor his who is guilty of unchastity; nor his that touches dishonest gain. Without purity of heart there cannot be cleanness of hands, for out of the heart are the issues of life, and therefore it is most necessary that we should keep our hearts with all diligence, as we are exhorted in the Word of God. There is no little difficulty in all this, exposed as we are to manifold temptations, which continually beset us, varying in their form according to circumstances, according to the natural constitution of each man, age, state of health, and condition of life; assuming one form in youth and another in old age, one form in times of prosperity and another in seasons of adversity. But there is help provided and always ready, help as much as is at any time needed, for him who looks for it to the right quarter, and seeks it with becoming earnestness. And it is requisite in order to the ascent of this stair and entrance into the temple, according to the words just quoted from the inspired book, that there should be true piety. He that shall ascend into the hill of God and stand in His holy place, is one that "hath not lifted up his soul unto vanity, nor sworn deceitfully." He must be a worshipper of the true God, for the lifting up of the soul unto vanity, according to a common use of the word vanity in Scripture, is the worship of idols, as their idols are called the vanities of the Gentiles. He must not only profess a belief in God, the living and true God, the maker of heaven and earth, the Great Architect of the

universe, but he must be sincere in this profession, not swearing deceitfully. In accordance with this, the first round of the Theological Ladder, or Jacob's Ladder of masonic symbolism, is Faith; the second, Hope; and the third, Charity (see Chap. xxxviii.). In like manner the first flight of steps in the ascent to the temple, is represented in the symbol now before us as consisting of three steps, which may be regarded as symbolising Faith, Hope, and Charity; faith first of all, as that which is indispensable at the very outset, and from which we must proceed to hope and charity; from which, indeed, as a grace, hope and charity derive their origin, and upon which they ever depend for their continued existence and for their increase. We are not to suppose that by the succession of steps in the stair of this symbol, it is intended that the grace requisite at the beginning and symbolised in the first step, is to be laid aside or passed from, when we come to the second. It must accompany us all the way. We need it as much for the second step as for the first, and so for every other till we reach the summit, and our labours end in the full fruition of peace and joy. And so it is as to all that is symbolised in every step. Every attainment made is not merely to help us in making a further attainment, in taking the next upward step, but it is to be carried along with us, to be of use to us in all our further progress. Faith, hope, and charity must go with us to the very gate of heaven; and although there faith and hope shall pass away, being needful no longer, because faith shall give place to sight, and we shall actually behold that which is the object of our faith now, and hope shall give place to the full possession and enjoyment of all that was hoped for, charity shall go with us into the holy place itself, shall abide with us there, and shall increase for ever, with the increase of our knowledge, our wisdom, and our power, of which we cannot doubt that the increase shall be continual and eternal; so that the saints shall not only differ from each other at first, as one star differeth from another star in glory, but each shall shine with ever-increasing brightness, receiving and