CHAP. I.

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

TH

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 should 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

Numb. xiv. 45.

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, 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.

TH

HAT 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.

*About an. 1512.

Evil example is peculiarly influential, because it strikes in with the corrupt propensities of human nature.

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

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. B.

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 procure to have that dignity transferred by the multitude to himself. And thus did he, out of a malignant design, but with plausible words, discourse to those of his own tribe. And when these words did gradually spread to more of the people, and the hearers still added to what tended to the scandals that were cast upon Aaron, the whole army was full of them. Now of those that conspired with Corah, there were two hundred and fifty of the principal men, who were eager to have the priesthood taken from Moses's brother, and to bring him to disgrace. Nay, the multitude themselves were provoked to be seditious, and attempted to stone Moses: and gathered themselves together after an indecent manner, with confusion and disorder. And now they all were in a tumultuous manner, raising a clamour before the tabernacle of God, to prosecute the tyrant, and to relieve the multitude from their slavery under him, who, under colour of the Divine commands, laid violent injunctions upon them. For that had it been God who chose one that was to perform the office of a priest, he would have raised a worthy person to that dignity, and would not have produced such an 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

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

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 approbation 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 Jews and Mahometans, as well as Josephus, are full of it.

one should have it for all time to come, and had 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 lineage 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 SE

DITION; AND OF THE DIVINE APPROVAL OF AARON'S

PRIESTHOOD.

W

THEN 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 sus* Numb. xiv. 6, 7.

pense 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 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 tranquility. 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 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.

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But he came near, and lifted up his hands to heaven, and cried out with a loud voice, in order to be heard by the whole multitude; and said, "O Lord of the creatures that are in the heaven, in the earth, and in the sea: for thou art the most authentic witness to what I have done, that it has all been done by thy appointment; and that it was thou that affordest us assistance when we attempted any thing, and shewed mercy to the Hebrews in all their distresses. Do thou come now, and hear all I say; for no action nor thought escapes thy knowledge; so that thou wilt not disdain to speak what is true, for my vindication; without any regard to the ungrateful imputations of these men. As for what was done before I was born, thou knowest best: as not learning them by report, but seeing them, and being present with them when they were done. But for what has been done of late, and which these men, although they

know them well enough, unjustly pretend to suspect, be thou my witness. When I lived a private quiet life, I left those good things, which by my own diligence, and by thy counsel, I enjoyed with Raguel, my father-in-law; and I gave myself 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 shewed myself ready to assist them in every distress. Now, therefore, since I am suspected by those very men, whose being is owing to my labours; come thou, as it is reasonable to hope thou wilt: thou, I say, who shewedst 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 gavedst 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 thou, O Lord of the whole world, and that as such a judge and a witness to me as cannot be bribed; and show how I have never admitted of any gift against justice from any of the Hebrews; and have never condemned a poor man, that ought to have been acquitted on occount of one that was rich; and have never attempted to hurt this commonwealth: I am now here present, and am suspected of a thing the remotest from my intentions; as if I had given the priesthood to Aaron, not at thy command; but out of my

own favour to him. Do thou at this time demonstrate, that all things are administered by thy providence, and that nothing happens by chance, but is governed by thy will, and thereby attains its end; as also demonstrate that thou takest care of those that have done good to the Hebrews. Demonstrate this, I say, by the punishment of Abiram and Dathan, who condemn thee as an insensible being, and one overcome by my contrivances. This wilt thou do by inflicting such an open punishment on those men, who so madly fly in the face of thy glory, as will take them out of the world, not in an ordinary manner, but so that it may appear that they do 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 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