at all, and others left their sacrifices in an imperfect condition: nay, many were not able even at first so much as to enter into the temple, but went their ways in this state, as preferring a submission to the laws of Moses before the fulfilling of their own inclinations, even when they had no fear upon them that any body could convict them, but only out of a reverence to their own conscience; so that this legislation, which appeared to be divine, made this man to be esteemed as one superior to his own human nature. Nay, farther, a little before the beginning of this war, when Claudius was emperor of the Romans, and Ishmael was our high-priest; and when so great a famine* was come upon us, that one tenth deal of wheat was sold for four drachma, and when no less than seventy corif of flour was brought into the temple, at the feast of unleavened bread, not one of the priests was so hardy as to eat one crumb of it, even while so great a distress was on the land, and this out of a dread of the law, and of that wrath which God retains against acts of wickedness, even when no one can accuse the actors; whence we are not to wonder at what was then done, while this very day the writings left by Moses have so great force, that even those who hate us, confess that he who established this settlement was God, and that it was by the means of Moses, and of his virtue.

* This great famine, as Dr. Hudson observes, in the days of Claudius, is again mentioned in the Antiquities, XX. 4, and Acts xi. 28, as also by Tacitus, Phlegon, Dio, and Africanus.

+ These cori are thirty-one Sicilian, or forty-one Athenian medimní,

BOOK IV.

Containing an Interval of Thirty-eight Years.

FROM THE REJECTION OF THAT GENERATION, TO THE DEATH OF MOSES.

CHAP. I.

OF THE ENGAGEMENT WHICH TOOK PLACE BETWEEN THE HEBREWS AND THE CANAANITES, WITHOUT THE CONSENT OF MOSES.

THE residence of the Hebrews in the wilderness was so disagreeable to them, and they were so uneasy at it, that although God had forbidden them to meddle with the Canaanites, yet could they not be persuaded to be obedient to the words of Moses, and to be quiet; but supposing they could be able to beat their enemies, even without his approbation, they accused him; and suspected that he made it his business to keep them in a distressed condition, that they might always stand in need of his assistance. Accordingly they resolved to fight with the Canaanites, and said, that God gave them his assistance, not out of regard to their leader's intercessions, but because he took care of their entire nation, on account of their forefathers; whose affairs he took under his own conduct: as also that it was on account of their own virtue, that he had formerly procured them their liberty, and would assist them, now they were willing to take pains for it. They also said, that they were of themselves of abilities sufficient for the conquest of their enemies, although

Moses should have a mind to alienate God from them; and that however it was for their advantage to be their own masters, and not so far to rejoice in their deliverance from the indignities they endured under the Egyptians, as to bear the tyranny of Moses, and to suffer themselves to be deluded, and live according to his pleasure: as though God did only foretel what concerned them, out of his kindness to him; and as though they were not all the posterity of Abraham, and that God made him alone the author of all their knowledge, and they must still learn it from him. They said it would be prudent to oppose his arrogant pretences, and to put their confidence in God; and to resolve to take possession of that land which he had promised them, and not to give ear to him, who, on this account, and under the pretence of divine authority, forbade them so to do. Considering, therefore, the distressed state they were in at present, and that in those desert places they were still to expect things would be worse with them, they resolved to fight with the Canaanites: as submitting only to God, their supreme commander, and not waiting for any assistance from their legislator.

When they had come to this resolution, they went against their enemies; but those enemies were not dismayed either at the attack itself, or at the great multitude that made it but received them with such courage, that many of the Hebrews were slain, and the remainder of the army, upon the disorder of their troops, were pursued, and fled after a shameful manner* to their camp. Whereupon this unexpected misfortune made them quite despond, and they hoped for nothing that was good, as gathering from it, that this affliction came from the wrath of God, because they rashly went out to war without his approbation.

When Moses saw how deeply they were affected with this defeat, and when he was afraid lest the enemies should grow insolent upon this victory, and should attack them in order to gain still greater glory, he resolved that it was proper to withdraw the army into the wilderness, to a farther distance from the Canaanites. So the multitude gave themselves up again to his conduct; for they were sensible that, without his care,

"Numb. xiv. 45.

their affairs could not be in a good condition: and he caused the host to remove, and he went farther into the wilderness; as intending there to let them rest, and not to permit them to fight the Canaanites before God should afford them a more favourable opportunity.

CHAP. II.

OF THE SEDITION OF CORAH AND OF THE MULTITUDE AGAINST MOSES AND AARON, CONCERNING THE PRIESTHOOD.

THAT which is usually the case with great armies, and especially upon ill success, to be hard to be pleased, and governed with difficulty, did now befal the Jews: for, being in number six hundred thousand, and by reason of their great multitude not readily subject to their governors, even in prosperity, they at this time were more than usually angry, both against each other, and against their leader, because of the distress they were in, and the calamities they then endured: on which account such a sedition overtook them as we have not the like example either among the Greeks or the Barbarians; by means of this they were in danger of being all destroyed, but were notwithstanding saved by Moses, who would not remember that he had been almost stoned to death by them. Nor did God neglect to prevent their ruin; but notwithstanding the indignities they offered their legislator, and the laws, and their disobedience to the commandments which he had sent them by Moses, he delivered them from those terrible calamities which, without his providential care, had been brought upon them by this sedition so I will first explain the cause whence this sedition arose, and then will give an account of the sedition itself, as also of what settlements Moses made for their government after it was over.

Corah,† a Hebrew of principal account, both by his family

About an. 1512.

+ Evil example is peculiarly influential, because it strikes in with the corrupt propensities of human nature. When it is set in opposition to good pursuits, it is generally most prevalent. This easily accounts for the success of the conspiracy of Corah.

VOL. I.

B.

C c

and by his wealth, one that was also able to speak well, and that could easily persuade the people by his speeches, saw that Moses was in an exceeding great dignity, and was uneasy at it, and envied him on that account: he was of the same tribe with Moses, and of kin to him. He was particularly grieved because he thought he better deserved that honourable post, as being more opulent, and not inferior to him in his birth: so he raised a clamour against him among the Levites, who were of the same tribe, and especially among his kindred, saying, that it was a very sad thing that they should overlook Moses, while he hunted after, and paved the way to glory for himself, and by ill arts should obtain it under pretence of God's command; while, contrary to the laws, he had given the priesthood to Aaron, not by the common suffrage of the multitude, but by his own vote, as bestowing dignities in a tyrannical way upon whom he pleased. He added, that that concealed way of imposing on them was harder to be borne, than if it had been done by an open force upon them, because he did not only take away their power without their consent, but even while they were unapprized of his contrivances against them; for whosoever is conscious to himself that he deserves any dignity, aims to get it by persuasion, and not by an arrogant method of violence. But those that believe it impossible to obtain those honours justly, make a shew of goodness, and do not introduce force; but by cunning tricks grow wickedly powerful. That it was proper for the multitude to punish such men, even while they think themselves concealed in their designs, and not suffer them to gain strength, till they have them for their open enemies. "What account," said he, " is Moses able to give why he has bestowed the priesthood on Aaron and his sons? For if God determined to bestow that honour on one of the tribe of Levi, I am more worthy of it than he is; as being equal to Moses, by my family, and superior to him both in riches and in age. But if God had determined to bestow it on the eldest tribe, that of Reubel might have it more justly; and then Dathan and Abiram, and On, the son of Peleth would have it.For these are the oldest men of that tribe, and potent on account of their great wealth also.

Now Corah, when he said this, wished to appear careful of the public welfare; but in reality, he was endeavouring to pro