Just denunciation of the religious imposture and usurpation of Moses, by noble-minded Israelites.[54]
2031. “Corah, an Hebrew of great wealth and influence, and famous for his eloquence, becoming jealous of the dignity to which Moses had attained, raised a clamour against him among the Levites who were of the same tribe, by suggesting to them, in an occasional harangue, ‘That it redounded to their dishonour thus tamely to suffer Moses, under pretence of the divine command, to retain unlimited authority, vest the priesthood in his brother Aaron without their suffrages, and bestow places of honour and profit at pleasure.’ He added, ‘that these measures were the more oppressive and grievous as founded on the arts of sophistry and insinuation; that those who are conscious of deserving posts of dignity endeavour to obtain them not by force, but mild persuasion; that it was the interest of a state to check the ambition of such aspiring individuals, before they acquired an influence that might prove destructive.’ He demanded by what authority Moses had conferred the priesthood on Aaron and his sons, enforcing his own title as superior to theirs, both by descent and property.”
2032. In consequence of this, Moses addresses the following prayer, which certainly is as remote from the sentiments which the precepts of Christ would call for, as any which can be imagined:
2033. “Testify thy wonted kindness to the Hebrews by inflicting condign punishment on Dathan and Abiram, for suggesting that thy purposes are opposed by my arts. Visit these detractors from thy glory with exemplary vengeance. Let the earth on which they tread swallow them up, with their families and substance, to the manifestation of thy power, and as an example to posterity not to think unworthily of the Majesty of heaven.”
2034. Mr. Mahan urges that those who sacrificed their lives for a cause must have had good reason for their course. What are we, then, to think of Zimri the Hebrew, who used the following language to Moses, and was, as well as those who concurred with him in opinion, murdered in consequence, not after trial, but by Lynch law, as will appear from the sequel?[55]
2035. “‘Moses, you are at liberty to contend for the use and observance of your own laws, which have obtained a sanction and authority by long custom alone, or you would have been brought to merited disgrace and punishment, and found, to your cost, that the Hebrews were not to be deluded by your arts. I will never subject myself to your tyrannical decrees, assured that, under a pretext of regard to religion and law, you seek to enslave us, and establish a supreme authority over us, by denying us those liberties to which all free-born men have an undoubted right. Was there a more grievous oppression during the whole course of an Egyptian bondage than the power you usurped of punishing every man by laws of your own formation? You particularly deserve punishment for abrogating and annulling those customs, laws, and privileges which are authorized and established by the common consent of nations, and preferring the suggestions of your fancy to rules so generally followed and rationally founded. Conscious that I have done nothing wrong, I now frankly declare, in this assembly, that I have married a strange woman. This I confess with an honest boldness, and would do the same in the face of the world. I also worship the gods whom thou hast forbidden to be worshipped, as I do not hold myself bound to submit to your arbitrary sway either in matters of law or religion, but must assert the liberty of investigating the truth for myself, and directing my own personal concerns.’
2036. “Zimri, in this speech, delivered the general sentiment of the whole faction, while the multitude silently waited the issue of his presumptuous conduct, for they apprehended much confusion would ensue.”
2037. But one of Moses’s partisans did not allow this noble asserter of the rights of human nature to survive this bold stand long, as will appear from the rest of the narrative, which thus proceeds:
2038. “His contumacy and flagrantly insolent behaviour to Moses raised the resentment of one Phineas to the highest degree. He was a youth eminent for the dignity of his family, his singular prowess, and his personal virtues. Eleazar the high-priest being his father, he was nearly allied to the great lawgiver. Sensible that to suffer such indignity to pass with impunity would bring both the religion and the laws of the Hebrews into contempt, he determined to make an example of the ringleader of the faction, as his exalted rank would cause that example to have a greater influence on the minds of the people. His resolution being equal to his zeal, he repaired, without delay, to the tent of Zimri, and at one stroke slew both him and Cobi his wife. This resolute act excited an emulation among those of his contemporaries who still maintained a regard for the honour of their country, to avenge themselves on those who had done it violation; inasmuch that they fell most furiously upon the faction, and put great numbers of them to the sword.”