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to that dignity, and would not have produced such a one as was inferior to many others, nor have given him that office: and that in case he had judged it fit to bestow it on Aaron, he would have permitted the multitude to bestow it, and not have left it to be bestowed by his own brother.

Now although Moses had long foreseen this calumny of Corah's, and had seen that the people were irritated, yet was he not alarmed at it. But being of good courage, because he had given them good advice about their affairs; and knowing that his brother had been made partaker of the priesthood at the command of God, and not by his own favour to him, he came to the assembly; and, as for the multitude, he said not a word to them, but spake as loud to Corah as he could; and being very eloquent, and having this natural talent among others, that he could greatly move the multitude with his discourses; he said, "O Corah, both thou, and all those with thee, (pointing to the two hundred and fifty men,) seem to be worthy of this honour. Nor do I pretend, but that this whole company may be worthy of the like dignity; although they may not be so rich, or so great, as you are. Nor have I given this office to my brother, because he excelled others in riches; for thou exceedest* us both in the greatness of thy wealth: nor indeed because he was of an eminent family; for God, by giving us the same common ancestor, has made our families equal: nay, nor was it out of brotherly affection, which another might yet have justly done. For certainly, unless I had bestowed this honour out of regard to God, and to his laws, I had not passed by myself, and given it to another; as having a closer intimacy with myself, than I have with him. For, surely, it would not be a wise thing for me to expose myself to the dangers of offending, and to bestow the happy employment on this account upon another. But I am above such practices: nor would God have overlooked this matter, and seen himself thus despised: nor would he have suffered you to be ignorant of what you were to do, in order to please him. But he hath himself chosen one that is to perform that sacred office to him; and thereby freed us from that care. So that it was not a thing that I pretended to give; but only according to the determination of God: I therefore propose it still to be contended for by such as please to put in for it; only desiring that he who has already been preferred, and has already obtained it, may be allowed now also to offer himself a candidate. He prefers your peace, and your living without sedition, to this honourable employment; although, in truth, it was with your approba

* Reland here observes, that although our Bibles say little or nothing of these riches of Corah, yet both the Jews and Ma

tion that he obtained it. For though God were the donor, yet do we not offend when we think fit to accept of it with your good-will. Yet would it have been an instance of impiety, not to have taken that honourable employment when he offered it: nay, it had been exceedingly unreasonable, when God had thought fit any one should have it for all time to come, and have made it secure and firm to him, to have refused it. However, he himself will judge again, who it shall be whom he would have to offer sacrifices to him, and to have the direction of matters of religion. For it is absurd that Corah, who is ambitious of this honour, should deprive God of the power of giving it to whom he pleases. Put an end, therefore, to your sedition and disturbance on this account, and to-morrow morning let every one who desires the priesthood bring a censer from home, and come hither with incense and fire.† And do thou, O Corah, leave the judgment to God; and await to see on what side he will give his determination upon this occasion. But do not thou make thyself greater than God. Do thou also come, that this contest about this honourable employment may receive determination. And I suppose we may admit Aaron, without offence, to offer himself to this scrutiny; since he is of the same lincage with thyself; and has done nothing in his priesthood that can be liable to exception. Come ye therefore together, and offer your incense in public before all the people; and when you offer it, he whose sacrifice God shall accept shall be ordained to the priesthood, and shall be clear of the present calumny on Aaron, as if I had granted him that favour because he was my brother.

CHAP. III.

OF THE DESTRUCTION OF THOSE WHO FOMENTED THE SEDITION; AND

OF THE DIVINE APPROVAL OF AARON'S PRIESTHOOD.

WHEN Moses had said this the multitude left off the turbulent behaviour they had indulged, and the suspicion they had entertained of Moses; and commended what he had said: for those proposals were good, and were so esteemed of the people. At that time therefore they dissolved the assembly. But on the next day they came to the congregation, in order to be present at the sacrifice, and at the determination that was to be made between the candidates for the priesthood. Now this congregation proved a turbulent one, and the multitude were in great suspense in expectation of what was to be done. And some of them would have been pleased if Moses had been convicted of evil practices: but the wiser sort desired that they hometans, as well as Josephus, are full of it. † Num. xiv. 6, 7.

might be delivered from the present disorder and disturbance; for they were afraid that if this sedition went on, the good order of their settlement would be destroyed. But the whole body of people do naturally delight in clamours against their governors; and, by changing their opinions upon the harangues of every speaker, disturb the public tranquillity. And now Moses sent messengers for Abiram and Dathan; and ordered them to come to the assembly, and wait there for the holy offices that were to be performed. But they anBut they answered the messengers, that they would not obey his summons; nay, would not overlook Moses's behaviour, who was growing too great for them by evil practices. Now when Moses heard this answer, he desired the heads of the people to follow him, and he went to the faction of Dathan, not fearing to go to these insolent people; so they made no opposition, but went along with him. But Dathan and his associates, when they understood that Moses, and the principal of the people, were coming to them, came out with their wives and children, and stood before their tents; and looked to see what Moses would do. They had also their servants at hand to defend them, in case Moses should use force.

those very men, whose being is owing to my labours; come thou, as it is reasonable to hope thou wilt: thou, I say, who showedst me that fire at mount Sinai, and madest me to hear its voice, and to see the several wonders which that place afforded; thou, who commandedst me to go to Egypt, and declare thy will to this people; thou, who disturbedst the happy estate of the Egyptians, and gavest us the opportunity of flying from our slavery under them, and madest the dominion of Pharaoh inferior to my dominion; thou, who didst make the sea dry land for us, when we knew not whither to go, and didst overwhelm the Egyptians with those destructive waves which had been divided for us; thou, who didst bestow upon us the security of weapons when we were naked; thou, who didst make the corrupted fountains to flow so as to be fit for drinking; and didst furnish us with water that came out of the rocks, when we were in the greatest want of it; thou, who didst preserve our lives with quails, which was food from the sea, when the fruits of the ground failed us; thou, who didst send us such food from heaven, as had never been seen before; thou, who didst suggest to us the knowledge of thy laws, and appoint us a form of government: Come But he came near, and lifted up his hands to thou, O Lord of the whole world, and that as such heaven, and cried out with a loud voice, in order a judge and a witness to me as cannot be bribed; to be heard by the whole multitude; and said, and show how I have never admitted of any gift "O Lord of the creatures that are in the heaven, against justice from any of the Hebrews; and in the earth, and in the sea: for thou art the most have never condemned a poor man, that ought to authentic witness to what I have done, that it has have been acquitted, on account of one that was all been done by thy appointment; and that it rich; and have never attempted to hurt this comwas thou that affordedst us assistance when we monwealth: I am now here present, and am susattempted any thing, and showed mercy to the pected of a thing the remotest from my intentions; Hebrews in all their distresses. Do thou come as if I had given the priesthood to Aaron, not at now, and hear all I say; for no action nor thought thy command; but out of my own favour to him. escapes thy knowledge; so that thou wilt not dis- Do thou at this time demonstrate, that all things dain to speak what is true, for my vindication; are administered by thy providence, and that nowithout any regard to the ungrateful imputations thing happens by chance, but is governed by thy of these men. As for what was done before I was will, and thereby attains its end; as also demonborn, thou knowest best: as not learning them by strate that thou takest care of those that have report, but seeing them, and being present with done good to the Hebrews. Demonstrate this, I them when they were done. But for what has say, by the punishment of Abiram and Dathan, been done of late, and which these men, although who condemn thee as an insensible being, and they know them well enough, unjustly pretend to one overcome by my contrivances. This wilt thou suspect, be thou my witness. When I lived a pri- do by inflicting such an open punishment on those vate quiet life, I left those good things, which by men, who so madly fly in the face of thy glory, as my own diligence, and by thy counsel, I enjoyed will take them out of the world, not in an ordinawith Raguel, my father-in-law; and I gave my-ry manner, but so that it may appear that they do self up to this people, and underwent many miseries on their account. I also bore great labours; at first, in order to obtain liberty for them, and now in order to their preservation; and have always showed myself ready to assist them in every distress. Now, therefore, since I am suspected by

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not die as other men go out of the world; let that ground on which they tread open about them, with their families and goods. This will be a demonstration of thy power to all men ; and this method of their sufferings will be an instruction of wisdom for those that entertain profound sentiments of

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thee. By this means I shall be found a good servant, in the precepts thou hast given by me. But if the calumnies they have raised against me be true, mayest thou preserve these men from every evil accident, and bring all that destruction on me, which I have imprecated upon them. And when thou hast inflicted punishment on those that have endeavoured to deal unjustly with this people, bestow upon them concord and peace. Save this multitude that follow thy commandments, and preserve them free from harm: and let them not partake of the punishment of those that have sinned. For thou knowest thyself, it is not just that for the wickedness of those men, the whole body of the Israelites should suffer punishment.",

When Moses had said this with tears in his eyes, the ground was moved on a sudden; and the agitation that set it in motion was like that which the wind produces in waves of the sea. The people were all affrighted, and the ground that was about their tents sunk down at that terrible sound, and carried whatsoever was dear to the seditious into itself; who so entirely perished, that there was not the least appearance that any men had ever been seen there: the earth that had opened itself about them closing again, and becoming entire as it was before: insomuch, that such as saw it afterward did not perceive that any such accident had happened. Thus did these men perish, and became a demonstration of the power of God. And truly, any one would lament them, not only on account of this calamity that befell them, which yet deserves our commiseration; but also because their kindred were pleased with their sufferings; for they forgot the relation they bare to them; and at the sight of this sad accident, approved of the judgment given against them: and because they looked upon the people about Dathan as pestilent men, they thought they perished as such, and did not grieve for them.

Moses now called for those that contended about the priesthood, that trial might be made who should be priest, and that he whose sacrifice God was best pleased with, might be ordained to that function. So the two hundred and fifty men approached, who, indeed, were honoured by the people, not only on account of their ancestors, but also on account of their own power, in which they excelled the others. Aaron and Corah also came forth; and they all offered incense, in those censers which they brought with them, before the

*Numb. xvi. 33.

It appears here, from the Samaritan Pentateuch, and in effect from the Psalmist, as also from the Apostolical Constitutions, from Clement's first Epistle to the Corinthians, from Igna

tabernacle. Hereupon, so great a fire shone out, as no one ever saw in any that is made by the hand of man; neither in those eruptions out of the earth, that are caused by subterraneous burnings; nor in such fires as arise of their own accord in the woods, when the agitation is caused by the trees rubbing one against another; but this fire was very bright, and had a terrible flame, such as is kindled at the command of God; by whose irruption on them, all the company, and Corah himself, weret destroyed so entirely, that their very bodies left no remains. Aaron alone was preserved, and not at all hurt by the fire; because it was God that sent the fire to burn those only who ought to be burned. Hereupon Moses, after these men were destroyed, was desirous that the memory of this judgment might be delivered down to posterity, and that future ages might be acquainted with it; and he commanded Eleazar, the son of Aaron, to put their censers near the brazen altar, that they might be a memorial to posterity of what these men suffered, for supposing that the power of God might be eluded. And thus Aaron was no longer esteemed to have the priesthood by the favour of Moses, but by the public judgment of God, and he and his children peaceably enjoyed that honour afterwards.

CHAP. IV.

OF WHAT HAPPENED TO THE HEBREWS DURING THIRTY-EIGHT YEARS IN THE WILDERNESS.

THE sedition, however, was so far from ceasing upon this destruction, that it grew much stronger, and became more intolerable. And the occasion of its growing worse was of that nature, as made it likely the calamity would last for a long time. For the men believing already that nothing is done without the providence of God, would have it, that these things came thus to pass not without God's favour to Moses. They therefore laid the blame upon him, that God was so angry; and that this happened not so much because of the wickedness of those that were punished, as because Moses procured the punishment: and that these men had been destroyed without any sin of theirs, only because they were zealous about the divine worship: as also that he who had been the cause of this diminution of the people, by destroying so many men, and those the most excellent of them all; besides his escaping any punishment himself,

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had now given the priesthood to his brother so firmly, that nobody could any longer dispute it with him; for no one else could now put in for it, since he must have seen those that first did so, to have miserably perished. Nay, besides this, the kindred of those that were destroyed, made great entreaties to the multitude to abate the arrogance of Moses, because it would be safest for them so to do.

Moses, upon his hearing that the people were tumultuous, was afraid they would attempt some other innovation; and that some great and sad calamity would be the consequence. So he called the multitude to a congregation, and patiently heard what apology they made for themselves, without opposing them; and, lest he should embitter the multitude, he only desired the heads of the tribes to bring their rods,* with the names of their tribes inscribed upon them; and he should receive the priesthood in whose rod God should give a sign. This was agreed to; so the rest brought their rods, as did Aaron also; who had written the tribe of Levi on his rod. These rods Moses laid up in the tabernacle of God. On the next day he brought out the rods, which were known from one another by those who brought them; they having distinctly noted them, as had the multitude also; and as to the rest, in the same form Moses had received them, in that they saw them still but they also saw buds and branches grown out of Aaron's rod, with ripe almonds upon them; the rod having been cut out of that tree. The people were so amazed at this strange sight, that though Moses and Aaron were before under some degree of hatred, they now laid that hatred aside, and began to admire the judgment of God concerning them. So that hereafter they applauded what God had decreed, and permitted Aaron to enjoy the priesthood peaceably. And thus God ordained him priest three several times, and he retained that honour without farther disturbance. And hereby this sedition of the Hebrews, which had lasted a great while, was at length composed.

And now Moses, because the tribe of Levi was made free from war and warlike expeditions, and was set apart for the divine worship; lest they should want, and seek after the necessaries of life, and so neglect the temple, commanded the Hebrews, according to the will of God, that when they should gain the possession of the land of Canaan, they should assign forty-eight good

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* Concerning these twelve rods of the twelve tribes of Israel, see St. Clement's account, much larger than that of our Bible. 1 Epist. § 43.

cities to the Levites, and permit them to enjoy their suburbs, as far as the limit of two thousand cubits would extend from the walls of the city. And besides this, he appointed that the people should pay the tithe of their annual fruits of the earth, both to the Levites, and to the priests. And this is what that tribe receives of the multitude. But I think it necessary to set down what is paid by all, peculiarly to the priests.

Accordingly he commanded the Levites to yield up to the priests thirteen of their fortyeight cities; and to set apart for them the tenth part of the tithe which they every year receive of the people; as also that it was but just to offer to God the first fruits of the entire product of the ground; and that they should offer the first-born of those four-footed beasts that are appointed for sacrifices, if it be a male, to the priests, to be slain, that they and their entire families may eat them in the holy city; but that the owners of those first-born, which are not appointed for sacrifices, in the laws of our country, should bring a shekel and a half in their stead; but for the firstborn of a man, five shekels: that they should also have the first-fruits out of the shearing of the sheep; and that when any baked bread-corn, and made loaves of it, they should give somewhat of what they baked to them. Moreover, when any have made a sacred vow; I mean those that are called Nazarites,† that suffer their hair to grow long, and use no wine: when they consecrate their hair, and offer it for a sacrifice, they are to allot that hair to the priests, to be thrown into the fire. Such, also, as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine the sum, as they think fit. And if any slay a beast at home for a private festival, but not for a religious one, they are obliged to bring the maw, and the cheek, or breast, and the right shoulder of the sacrifice, to the priests. With these Moses contrived that the priests should be plentifully maintained; besides what they had out of these offerings for sins, which the people gave them, as I have set it down in the foregoing book. He also ordered, that out of every thing allotted for the priests, their servants, their sons, their daughters, and their wives,

† Grotius observes, that the Greeks, as well as the Jews, sometimes consecrated the hair of their heads to the Gods. On Numb. vi. 18.

should partake as well as themselves: excepting what came to them out of the sacrifices that were offered for sins. For of those none of the family of the priests might eat; and in the temple also; and the same day they were offered.

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When Moses had made these constitutions, after the sedition was over, he removed together with the whole army, and came to the borders of Idumea. He then sent ambassadors to the king of the Idumeans, and desired him to give him a passage through his country: and agreed to send him what hostages he should desire, to secure him from any injury. He desired also, that he would allow his army liberty to buy provisions: and if he insisted upon it, he would pay down a price for the very water they should drink. But the king was not pleased with this embassage from Moses, nor did he allow a passage for the army, but brought his people armed to meet Moses, and to hinder them in case they should endeavour to force their passage. Upon which Moses consulted God by the Oracle; who would not have him begin the war first; and so he withdrew his forces, and travelled round about through the wilderness.

that they were clean. This he enjoined them to do also, when the tribes should come into their own land.

Now when this purification, which their leader made, upon the mourning for his sister, as it had now been described, was over, he caused the army to remove, and to march through the wilderness, and through Arabia. And when he came to a place which the Arabians esteem their metropolis, which was formerly called Arce, but has now the name of Petra: at this place, which was encompassed with high mountains, Aaron went up one of them, in the sight of the whole army; Moses having before told him that he was to die. For this place was over against them. He there put off his pontifical garments, and delivered them to Eleazar his son, to whom the high-priesthood belonged, because he was the elder brother; and died§ while the multitude looked upon him. He died in the same year wherein he lost his sister; having lived in all an hundred and twenty-three years. He died on the first day of that lunar month, which is called by the Athenians, Hecatombæon; by the Macedonians, Lous; but by the Hebrews, Abba.

CHAP. V.

THE DIVISION OF THEIR LAND BY LOT TO TWO TRIBES AND A HALF
OF THE HEBREWS.

Then it was that Miriam, the sister of Moses, came to her* end; having completed her† fortieth year since she left Egypt; on the first day of the lunar month Xanthicus. They then made a public OF THE CONQUEST OF SIHON AND OG, KINGS OF THE AMORITES; AND funeral for her, at a great expense. She was buried upon a certain mountain, which they call Sin. And when they had mourned for her thirty days, Moses purified the people after this manner: He brought a heifer, that had never been used to the plough, or to husbandry; that was complete in all its parts, and entirely of a red colour; at a little distance from the camp, into a place perfectly clean. This heifer was slain by the high-priest, and her blood sprinkled with his finger seven times before the tabernacle of God. After this, the entire heifer was burnt in that state, together with its skin and entrails, and they threw cedar-wood, and hyssop, and scarlet wool, into the midst of the fire. Then a clean man gathered all her ashes together, and laid them in a place perfectly clean. When, therefore, any persons were defiled by a dead body, they put a little of these ashes into spring water, with hyssop; and dipping part of these ashes in it, they sprinkled them with it, both on the third day, and on the seventh; and after

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THE people mourned for Aaron thirty days: and when this mourning was over, Moses removed the army from that place, and came to the river Arnon; which issuing out of the mountains of Arabia, and running through all that wilderness, fell into the lake Asphaltites, and became the limit between the land of the Moabites, and the land of the Amorites. This land is fruitful, and sufficient to maintain a great number of men, with the good things it produces. Moses, therefore, sent messengers to Sihon, the king of this country, desiring that he would grant his army a passage, upon what security he should please to require: he promised that he should be no ways injured; neither as to that country which Sihon governed, nor as to its inhabitants: and that he would buy his provisions at such a price as should be to their advantage; even though he should desire to sell them their very water. But Sihon refused his

Latin copies say, it was on the tenth; and so say the Jewish
calendars also, as Dr. Bernard assures us. It is said her sepul-
chre is still extant near Petra, the old capital of Arabia Petræ,
at this day; as also that of Aaron, not far off.
§ Numb. xx. 28.

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