the Egyptian magicians. Yet neither Mr. Farmer is, nor was our author, aware of the very first distinction necessary to be formed on that subject: viz. that in what ever was yielded by water-creatures that breed in the water-whatever water-animals Moses produced, the Egyptians did the same but, the very first creature produced by Moses that was peculiar to the air, they could not imitate. Why were their powers cramped when an inhabitant of air was to be produced? The answer to this question is necessary to be understood, before any further investigation can be proceeded on. And here we see the necessity for a competent acquaintance with Natural History in the elucidation of Scripture.

These were the ringleaders in various instances of mischief: although the history speaks generally of the whole people; and there can be no doubt, but that the punishments fell most heavily on these, though they are not distinguished from the mass at large. In short, it is evident, that the general language of many parts of Scripture must not be taken universally, but means a great number, or the greater number, without including every individual. It is even possible, that not every individual lived wholly on manna, during the full period of forty years; for though Moses, speaking of the body generally, says, they had not eaten bread; yet the priests who ate the shew-bread must be excepted; in like manner, the sons of Aaron, whose intoxication by wine led them to fatal improprieties, must be excluded from the general expression "Ye have not drank wine, or strong drink." And, indeed, it is not easy to say what should prevent the introduction of bread or of wine, when it is evident from the story, that the people were stationed on the edge of Canaan, and close to the towns.

Natural History, too, will be as little satisfied with Dr. G.'s confusion of the clouds that attended the Israelites He supposes, that the cloud which enveloped them and the Egyptians, at the passage of the Red Sea, was the same which afterwards was stationary at the tabernacle of the congregation. But, on consideration, it may possibly be thought, that there were two clouds; one natural, brought by the wind, and the other described as a pillar of fire and cloud; dark on one side, light on the other. For, indeed, Josephus is evidently supported by the Mosaic narration, when he alludes to the agency of "storms and wind," and says, that" showers of rain came down from the sky. The writer to the Hebrews expresses the same thing, when he speaks of "ALL Israel being baptized to Moses, in the cloud."-How could they be thus baptized if the cloud did not shed its contents upon them? i. e. in the "showers of rain" of Josephus. Now the very idea of a watery cloud is perfectly distinct from that of a cloud proper totian learning and Biblical research, shall be the abode of a pillar of fire and of resplendence. A glory, a radiance, could not be stationary, at rest, in a misty congeries of vapour and fog, which we know is the composition of a cloud that discharges torrents of rain.

We must also, in considering events in the Jewish camp, establish a stronger distinction than has been thought necessary, between the "mixed multitude" and the true Israelites and must make much greater allowances for the influence of this heterogeneous (and great) body of people on the sons of Jacob, than is customary.

In submitting these thoughts we have discharged a duty due, as we think, to Sacred Writ and to the principles of our Holy Religion. Our inference is, that whatever pleasure we may have derived from the labours of the writer before us, yet he would have done wisely had he paid more attention to the assistance of science, or had he accepted the services to be obtained from an intimate acquaintance with the state of places and things alluded to in the history on which he was treating. Whoever, with the eyes of a naturalist and a geographer, a philosopher and an historian-sanctified by Chris

examine and elucidate the Books of Moses, will do much towards banishing atheism and infidelity; and toward" putting to silence the ignorance of foolish men.'

We shall now extract a passage or two from this work, by which our readers will judge of the author's manner; we would willingly extract more, but our limits forbid. The historical part shall furnish these, as it has been the subject of our preceding observations.,

In the second chapter of the book of Numbers, the writer describes the division of the twelve tribes into four camps, the number

the more readily have formed a scheme to contest with Aaron his exclusive right to the High Priesthood. Dathan, Abiram, and

the firstborn of the sous of Jacob; and may therefore have conceived themselves better entitled than Moses to pre-eminence in temporal power.

of each tribe, and the total number in each camp. He fixes the position each was to take round the tabernacle, and the order of their march and he directs, that the taber-On, were the chiefs of the tribe of Reuben, nacle, with the camp of the Levites, should set forward between the second and third camps. But in the tenth chapter occurs what seems at first a direct contradiction to this; for it is said, that after the first camp had set forward,t" then the tabernacle was taken down, and the sons of Gershon and the sons of Merari set forward bearing the tabernacle, and afterwards the second camp, or standard of the children of Reuben." But this apparent contradiction is reconciled a few verses after, when we find, that though the less sacred parts of the tabernacle, the outside tent and its apparatus, set out between the first and second camp; yet the sanctuary, or Holy of Holies, with its furniture, the ark and the altar, did not set out till after the second camp, as the direction required. And the reason of the separation is assigned, that those who bore the outside tabernacle might set it up, and thus prepare for the reception of the sanctuary against it came. Would a forger or compiler, who lived when these marches had wholly ceased, and the Israelites had fixed in the land of their inheritance, have thought of such a circumstance as this?

On similar principles Dr. G. reconciles the history of the advice given to Moses by Jethro (who proposes it, subject to the Divine approbation), with the command given for the same thing by God; also, the sending out of the spies, which was proposed by the people, with the order for this step as directed by the Lord himself. No man who had wit enough to forge the Pentateuch, could have had folly enough to expose himself to such

obvious means of detection:- means which are level to the capacity of ordina ry minds, to the understanding of childhood itself.

One of the principal instances in which we confess our obligations to Dr. G. is the history of the rebellion and punishment of Korah and his associates, which he states at length.

Korah was one of the chiefs of the family of Kohath, which it appears was specially employed to carry the ark, and the Holy of Holies, though not permitted to look into them. They were therefore, amongst the Levites, the next in sacredness of function to Aaron and his sons, and may therefore

A coincidence of a still more remarkable nature seems to me to occur, in comparing the narrative of the signal punishment inflicted on these rebels, with subsequent passages; which I will state in the very manner in which it struck my own mind, that it may more truly appear, whether it be, overstrained and fanciful, or natural and just. On reading the direct narrative of this punishment, I conceived that Korah, Dathan, and Abiram, and all their families, were destroyed. 'It relates, that Korah, Dathan, and Abiram, took men, and rose up before Moses, with certain of the children of Israel; and they gathered themselves together against Moses, and against Aaron, and said unto them." Here they all seemed equally implicated in one common crime. In relating their punishment, it is said, "The Lord spake unto Moses, saying, speak unto the congregation, get ye up from about the tabernacle of Korah, Dathan, and Abiram; and Moses rose up and went unto Dathan and Abiram; and he spake unto the congregation, saying, depart I pray you from the tents of these wicked men, and touch nothing of theirs, lest you be consumed in all their sins so they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side." Afterwards we are told, that the

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ground clave asunder that was under them, and the earth opened her mouth and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods; they and all that appertained to them, went down alive into the pit; and the earth closed upon them, and there came out a fire from the Lord; and consumed the 250 men that offered incense." On a cursory perusal of this narrative, I was quite certain that the tents, and families of all three, had been all equally destroyed. In the book of Numbers, when the names of the different families are reckoned up, on mentioning the names of Dathan and Abiram, it is said,t "This is that Dathan and Abiram who were famous in the congregation, who strove against Moses and against Aaron, in the com pany of Korah, when they strove against the Lord; and the earth opened her mouth and swallowed them up, together with Korah, when that company died, what time

* Vide Numb. the entire sixteenth chapter, and compare xxvi. 9, 11. ↑ Numb. xxvi. 9.

the fire devoured 250 men, and they became did not remain in his tent, but was at a cona sign." But I was extremely surprized to siderable distance from it, the tabernacle be find it added: "Notwithstanding, the chil-ing in the centre of the camp; the tents of dren of Korah died not:" this seemed a di- the Levites surrounding it on every side, and rect contradiction. I returned to the original outside them the tents of the other tribes: narrative, and on examination, thought I he had therefore no opportunity of collecting found that though it did not assert the preser- his children about him; he only had all the vation of the family of Korah, it plainly left men of his family who supported his rebelroom for implying it. Dathan and Abiram lion, along with him at the door of the tashewed their rebellion in resisting the autho-bernacle. Now it is not said, nor is it a rity of Moses as temporal judge, refusing to natural supposition, that the wives and chilcome, when called on, to attend his sun-dren of Korah and his followers should in mons: "For Moses sent to call Dathan their absence assemble of themselves, and and Abiram, the sons of Eliab, which said, stand at the door of their tents, in the same we will not come up." Korah's rebellion manner as Dathan and Abiram caused their consisted in his laying clain to the High families to do; hence they escaped from bePriesthood; and the direction given for ing so openly and contumaciously involved in bringing his claim to a test, was, that he the guilt of this rebellion, and hence they and all his company should take their censers, escaped its punishment. The tents of Dathan and put fire in them, and lay incense thereon, and Abiram, who both belonged to the tribe and stand in the door of the tabernacle of the of Reuben, were probably together; and the congregation with Moses and Aaron;" and earth opened her mouth, and swallowed it is said, that "Korah gathered all the con- them up. The tent of Korah, as belonging gregation against them, unto the door of the to the tribe of the Levites, must have been tabernacle of the congregation." Here then remote from theirs; it displayed no such a separation took place between these dif- open rebellion as those of Dathan and Abiferent parties. When indeed the Divine com- ram, it therefore escaped. But Moses and mand was given, that the congregation should the elders of Israel having quitted the door separate themselves from all three, speaking of the tabernacle, leaving there Korah and of them all collectively, because involved in his rebellious company; at the same instant one common crime, it is said, "Get ye up that the earth swallowed up the tents and from about the tabernacle of Korah, Dathan, families of Dathan and Abiram, a fire went and Abiram." Yet in delivering this direc- out from the Lord, and consumed the 250 tion, we find the separation continued: for men who offered up incense with Korah at Moses was at the time he received it, stand- their head. And when in the thirty-second ing at the door of the tabernacle, with Korah verse it is stated, that the earth swallowed and his company; and it is said, Moses them up, and their houses, and all the men rose up, and went unto Dathan and Abi- that appertained unto Korah, and all their ram," (undoubtedly leaving Korah where he goods, it can only mean Dathan and Abiram, was at the door of the tabernacle,)" and to whose tents only Moses is said to have the elders of Israel followed him, and he gone, and against whom only he has despake unto the congregation, saying, depart nounced this species of punishment. The I pray you, from the tents of those wicked word, “ appertaining to Korah," meaning men, and touch nothing of theirs, lest you only that they belonged to his party, and be consumed in their sins. So they got up supported his cause; for in the third verse from the tabernacle of Korah, Dathan, and after it is said, that the 250 men who offered Abiram, on every side." Here they are incense perished by a fire from the Lord, united, as the people were to separate them- amongst whom was Korah and all the men selves from all three, as joined in a common of his family. If indeed it had been said, cause; yet they are again spoken of as still that Moses went to the tents of Korah, and separate; for it is said, "Dathan aud Abi- Dathan, and Abiram, there would have ram came out and stood in the door of their been a contradiction; but he only went to tents, and their wives, and their sons, and those of Dathan and Abiram, and could their little children :" on this circumstance have no occasion to go to that of Korah, turns the explanation, which seems to ac- having just left him and all his company at count for the final difference of the event. the door of the tabernacle. Thus the narThus Dathan and Abiram collected their fa- rative, though it seems to approach to conmilies round them, as their abettors in this tradiction, yet when examined accurately, rebellion, and as determined to abide all its it not only escapes it, but enables us to disconsequences with themselves: but this is cover, how the children of Korah, and they not said of the family of Korah, and the only, came to survive the punishment, which nature of the case shews the reason: Korah involved their parents, and the entire families of Dathan and Abiram. Such a coincidence as this, so latent and indirect, is

Numb. xvi. 12.

surely a character of truth. such a narrative could scarcely have proceeded from any but the pen of an eye-witness; and what eyewitness can we suppose to have been its author, but that Moses, to whom the Jewish race have universally ascribed it, and therefore admitted it as the code of their law, the rule of their religion, and the only true record of their history?

We wish to add two particulars: 1. that this escape of the children of Korah completely vindicates the mention of his descendants in after ages, as it is also justified by such mention.

to it in many respects; while the prevalence of idolatry among other Orientals, rendered them altogether hostile to every tribe that professed greater purity than themselves. But we must forbear.-Discretion commands us to close this article.

similarity between some parts of the insti tutions of the ancient Hindoos, and those of Moses; that Dr. Priestley's work, inferring the contrary, never appeared satisfactory to us; while yet we perceive such solicitude in the Hebrew legislator to make and to mark strong lines of difference, that we are fully convinced his from all other. The fact we presume to intention was to distinguish his people be, that there were certain collateral branches in which the patriarchal religion of Noah descended, besides the Abrahamic family; these therefore, were not whol2. That it appears that there is a dis-ly unlike Judaism, but were conformed tinction to be observed between the tents -the personal tents (plural) of the families of Dathan and Abiram, to which Moses went, to warn the Israelites off, and the tabernacle - public-office-tent, (singular) of " Korab, Dathan, and Abiram." This latter, was a tent-a temporary office- till they should obtain. the entire sovereignty; it was common to all three, adjacent to the abodes of the families of Dathan and Abiram; but from which, the atode of Korah, being among the priests, was distant. This was the scene of the earthquake, which did not extend beyond the space occupied by Dathan and Abiram, and their immediate concerns. This remark, establishes the reasoning of Dr. G., while it elucidates the history of the transaction, and shews to what a height of treason the rebellion against the government had proceeded. Dr. G. by not distinguishing the tabernacle of Korah, Dathan, and Abiram," the rival of " the tabernacle of congregation" belonging to all Israel, the office-tent of Moses, has overlooked the true import of the passage.

It is not because we think less advantageously of the general course of reasoning adopted by our author in explanation of the theological and political institutions and state of the Hebrew nation, that we do not present extracts from those divisions of his work. We might, indeed, on those parts offer additional remarks, which appear to us necessary, on the character and manners of the na

tions which settled adjacent to the land of the Israelites, and with whom they had intercourse. But this is not a subject, the reasonings on which can be compressed. We shall only add, therefore, that there appears to be a striking

More Subjects than One; or, Cursory Views of various Objects principally connected with France and the French People: to which are added Essays, and miscellaneous Reflections on different Topics. By I. B. Davis, M. D. 2 vols. 8vo. pp. 690. Price 14s. London, Tipper, 1807.

THESE volumes should have been

submitted to the operation of a literary sieve, before they had been offered to the public. Some things in them are superfluous, being well known to an intelligent reader before he opens the book : they contain others, which it is a matter of indifference to him whether he know them or not; yet others he will be well pleased to know. The fact is, that what the writer describes from personal observation, we consider as deserving attention; remark on the scenes that passed unand had he given us more of immediate other writers, his work would have done der his notice, and less selection from him more credit, and the public more benefit. The miscellaneous nature of

the contents of these volumes will be inferred from their title. They do not individually invite criticism.

During the late slender interval of peace between England and France, which hope and humanity flattered themselves would be prolonged, Dr. Davis visited France, spent some time at Paris, then travelled