DISCOURSE IX.

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

EXODUS, XVI. 15.

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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."

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 Free Masonry 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 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,

Whether

for they knew not what it was." 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. 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

* Vide POLI. synops. criticorum, in loc.

The derivation of the word manna is variously given by learned men. PHILO JUDEUS 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 rendered, 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 surprize 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."

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

stranger than all are likely to fall into who pretend to decide upon matters which they do not understand. "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. 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:

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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.*

* "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 weight

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

ier nature; like feathers descending in a void with a force and velocity equal to that of much more substantial and massy bodies."

SEED.

* Psal. Ixxviii. 24, 25. See also its true name in Nehemiah ix: 15.

"Les orientaux appellent la manne qui tomba aux Hebreux dans le Desert, la Dragee 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. 11, and Dios. lib. 2. cap. 101.