terial jealousy commences the prosecution, and a state pension pays the fees.10

Nay, the Freemasons are taxed with the plans and enormities of a German club, with which they had no connection and no acquaintance: and whose principles and practices are diametrically opposite to theirs, and acknowledged to be so even by their most zealous opposer.11

Thus, my hearers, have I briefly enumerated the popu lar prejudices of the present day against Freemasonry. I need not attempt a formal confutation. It must be apparent to every candid examiner that they are illiberal and unjust. Time and experience will shew that they are so; correct the mistakes that are now entertained, and establish the credit of the Institution. Its pretensions will appear to be well founded. Its tendency to social improvement, to moral virtue, and to political tranquillity, will be seen and acknowledged. And it will emerge brighter and fairer from the cloud with which ignorance and prejudice seek to envelop and obscure it.

In the mean time, my brethren, as the world will have something to say of us, it much concerns us for our own sakes and for the Institution's sake that the report should be in our favor. For this purpose let us pursue the good that is essential to the Order and which it is eminently calculated to produce.

And let me recommend to the brethren, at whose request I stand here, that discreet behavior as men and as Masons which shall silence the tongue of reproach, remove the suspicions of prejudice, and smooth the frown of contempt; which shall not only secure their good from being evil spoken of, but gain it the truest praise.

May the lodge this day constituted maintain a high credit in the increasing lists of Masonry! May its benevolent and peaceful influence diffuse joy and glad

10 See scribblers to the charge by interest led,
The fierce North-Briton thundering at their head,
Pour forth invectives, deaf to candor's call,

And, injur'd by one alien, rail at all!"-CHURCHILL,

See the various passages in Mr. Robison's work in which he makes an abatement in favor of the English Masons: by which he ingeniously contrives, while criminating the whole, to exculpate a part.

ness over these plains, made memorable by the massacre of those who fell victims of tyranny, but martyrs to liberty! From the shuddering recollection of that horrid scene, let us turn to the happy contrast this day presents. Here are no instruments of destruction; no clangor of battle; no groans of slaughter; no garments rolled in blood only the emblems of love and the train of peace. A little band of brothers celebrate as a festival of joy the day which constitutes them a regular society, and consecrates their plans and purposes of charity, social virtue and happiness. May these plans and purposes produce the most beneficial effects: evince the good of Masonry, redeem its credit with the prejudiced, and establish it with the candid! And may the society, in every part of the world, be influential in diffusing the light of wisdom, aiding the strength of reason, and displaying the beauty of virtue; in lessening the aggregate of human misery and vice, and in extending the bounties of charity and the blessings of peace!

DISCOURSE IX.'

"And when the children of Israel saw it they said one to another, it is manna, for they wist not what it was. And Moses said unto them, this is the bread which the Lord hath given you to eat.”— EXODUS, xvi., 15.

THE children of Israel, in their travels through the deserts of Arabia towards the land of Canaan, murmured against Moses and against the Lord because the scanty stores they brought from Egypt were nearly exhausted, and they were ignorant of the means for a new recruit. In particular they wanted bread. They were gratified by a miraculous providential supply. Bread was granted them, bread from Heaven! mysterious in its origin and character, but highly agreeable in its relish, salutary in its nature and nutritive in its qualities.

There are circumstances, connected with its bestowment and reception, deserving our particular notice; and the subject will lead to some reflections applicable to the society on whose account we assemble. With this view I propose the following method.

1. To consider what notice was taken by the Israelites of the provision and refreshment, divinely furnished them;

2. Shew what it really was; and

3. Apply the subject to the present occasion, by inquiring what is said of Freemasonry by those who know not what it is, and by describing its real nature and character.

We are, first, then, to consider what notice was taken by the Israelites of the provision and refreshment furnished

'Delivered at the consecration of St. Paul's Lodge in Groton, August, 9, 1797.

them by a special divine providence in the deserts of Arabia.

No sooner did they see it than they cried out one to another "it is manna, it is manna, for they knew not what it was." Whether this was an exclamation of surprise, a question of curiosity, or an expression of contempt, we shall not decide. Critics and commentators seem at a loss how to understand it. One says it is this and another that, for they know not what it is.2 However, it is plain enough that manna, let it mean what it will, was not the proper definition nor description of the admirable provision. And so Moses informed them by telling them, "this is the bread which the Lord hath given you to eat." Notwithstanding, they persisted in giving their own opinion of it, though they were unacquainted both with its name and nature. What a strange contradiction! But not stranger than all are likely to fall into who pretend to decide upon matters which they do not understand. 66 They said one to another it is manna;" and manna it has been called ever since. It is no easy matter to alter names. When people misjudge at first, it is very difficult to rectify their opinion. Ignorance is blind and perverse; prejudice is positive and obstinate. What is misconceived and misapplied seldom afterwards retrieves its real estimation. Men are apt to judge at large, reflect at random and condemn at a venture; without waiting for a patient examination or satisfactory evidence. Now, nothing can be more contrary both to equity and sound reason than such precipitate judgments.

* Vide Poli. synops. criticorum, in loc.

men.

The derivation of the word manna is variously given by learned Philo Judæus and Josephus make it to signify, What is this? and so do the lxx. and R. Solomon, R. Menachem, and others. Accordingly it is thus translated in Matthew's, the Geneva, and Doway versions. It is so rendred, also, by the celebrated Dr. Geddes. But Coverdale renders it "this is man's;" our translation "it is manna," and others, "it is a portion." The declaration that "they knew not what it was, and the reply of Moses, would lead one to suppose that the phrase before was a question. Our only surprise is that it should afterwards pass into a descriptive name. Thus we use a very vulgar phrase in speaking of something of which we have forgotten the name, and say, the what do you call it."

4

66

* Compare Deut. viii., 3, where Moses expressly asserts their entire ignorance of it.

Those who build opinions upon conjectures must often be in the wrong. They may make gross blunders, and do great injustice. The apostle Jude gives such a rebuke: "These, says he, speak evil of the things they know not." It has been the practice of vulgar ignorance to abuse what it could not comprehend; and to assert that there must be faults, where it had not the sagacity to discover excellence."

II. But I proceed to inquire what this wonderful provision really was, about which they were so ignorant.

That there should no doubt remain in the minds of those to whom it was sent, Moses informed them that it was the bread which the Lord had given them to eat. In like manner David calls it "the corn of heaven," and "angels' food." The Scripture describes particularly its appearance and properties, and mentions its coming down with the dew; alike the gift of refreshment from above. And it retains still its fame in the East, being called" celestial sweetmeat." Nor can there be any propriety in denying to the gift its real character and intrinsic value, because its appearance was not prepossessing. It is sufficient that its origin was divine, and its uses excellent. If this could not recommend it, we may expect that the best things and richest blessings will be treated with neglect or spurned with contempt.

That it possessed remarkably palatable and nutritive qualities is evident both from the divine design of its bestowment, and from its use. The author of the book of Wisdom says that it so accommodated itself to every one's taste as to prove agreeable to all. His words are, "thou feddest thine own people with angels' food, and didst send them from heaven bread prepared without their labor; able to content every man's delight, and agreeing

5 Trifles light as air," often tried in the balance and found wanting, sink as deeply in unfurnished minds, and make as much impression there, as difficulties of a weightier nature; like feathers descending in a void with a force and velocity equal to that of much more substantial and massy bodies."—SEED.

6 Psal. lxxviii., 24. 25. See also its true name in Nehemiah ix., 15. 7" Les orientaux appellent la manne qui tomba aux Hebreux dans le Desert, la Dragée ou Confiture de la Toute Puissance, ce que les Arabes signifient par Haluat al Kodrat, et les Turcs par Kodret Kalvasi." Herbelot, Biblioth. Orientale. The Greeks called it aeromeli, aerial honey. Athen., 1. ii, and Dios. lib. 2, cap. 101.