Earlier text: PIONEERS IN THE CAUSE.DEAR SISTER E: I have been shown that you need a thorough conversion. You have accepted the truth, but have not received the blessings that the truth brings, because you have not experienced its transforming power. You are in danger of losing both worlds, unless you have a more thorough work of grace in your heart, and unless your will is brought into conformity to the mind and will of Christ. You are not now on the right track to obtain that330 peace and happiness which the true, humble, cross-bearing believer is sure to receive. You have the stamp of your father’s character. You have a selfish disposition; you do not realize this, but it is true. Your principal thoughts are for yourself, to please yourself, to do those things which will be most agreeable to yourself, without reference to the happiness of those around you. You are making a mistake in searching for happiness. If you find it, it will be in the performance of duty and the forgetfulness of self. While your thoughts are so much upon yourself, you cannot be happy. You neglect to cheerfully engage in the work which God has left you to do. You overlook the common, simple duties lying directly in your pathway, and your mind wanders off to some greater work, which you imagine will be more congenial to your taste, and which will supply the lack in your life, the barrenness in your soul. You will surely be disappointed here. The work which God has left you to do, is to take up the common, every-day duties which are right around you, and do the plain, homely duties of life cheerfully, not mechanically, but having your heart in what you do, performing with your heart as well as with your hands, the simple duties which lie before you. You do not study to make others happy; your eyes are not open, trying to discern what little things you can do, what little attentions in the daily courtesies of life you can show to your parents and the members of the household. You have felt too much that it was a virtue to shut yourself away from the family, and brood over your unhappy thoughts and unhappy experience, gathering thorns, and taking satisfaction in wounding yourself with them. You indulge in a dreamy habit, which must be broken up. You leave duties undone. Work which you ought to do to relieve others, you neglect for the pleasure of indulging your own unhappy musings. You do not know yourself. Up to duty! Arouse yourself, and take up your neglected duty. Redeem the past by future faithfulness. Take hold of the work before you; and, in the faithful performance of duty, you will forget yourself,331 and will not have time to muse and become gloomy, and feel disagreeable and unhappy. You have almost everything to learn in the Christian experience. You are not improving as fast as you might, and as you must, if you ever obtain eternal life. You are now forming a character for Heaven, or one which will debar you from Heaven. You have had your mind and thoughts so engrossed in yourself that you have not realized what you must do in order to become a true follower of the meek and lowly Jesus. You have neglected your home duties. You have been a cloud and a shadow in the family, when it was your privilege to shed light and be a blessing to the dear ones around you. You have been pettish, fretful, and unhappy, when there was, in reality, nothing to make you so. You have not been awake to see what you might do to lift the burdens from your mother, and to bless your parents in every way possible. You have looked to your parents and sisters to help you to be happy, and to minister to you, to do for you, while your thoughts have been centered upon yourself. You have not had the grace of God in your heart, while you have deceived yourself in thinking that you were really advanced in the knowledge of the divine will. You have been ready to engage in conversation with those not of our faith, when it was impossible for you to present an intelligent reason of our faith before them. In this you do not rightly represent the truth, and do much more injury to the cause of truth than you do good. If you should talk less in vindication of our faith, and study your Bible more, and let your deportment be of that character which would testify that the influence of the truth was good upon your heart and life, you would do far more good than by mere talk, while you lack faithfulness in so many things. If you are careful to follow the example of our self-denying, self-sacrificing Redeemer, who was ever seeking to do good and to bless others, but not to find ease and pleasure and enjoyment for himself, you will then bless others with your influence. In our mingling in society, in families, or in whatever relations of life we are placed,332 either limited or extended, there are many ways wherein we may acknowledge our Lord, and many ways wherein we may deny him. We may deny him in our words, by speaking evil of others, by foolish talking, jesting and joking, by idle or unkind words, or by prevaricating, speaking contrary to truth. In our words we may confess that Christ is not in us. In our character we may deny him by loving our ease, by shunning the duties and burdens of life which some one must bear if we do not, and by loving sinful pleasure. We may also deny Christ by pride of dress and conformity to the world, or by uncourteous behavior. We may deny him by loving our own opinions, and by seeking to maintain and justify self. We may also deny him in allowing the mind to run in the channel of love-sick sentimentalism, and to brood over our supposed hard lot and trials. No one can truly confess Christ before the world, unless the mind and spirit of Christ live in him. It is impossible to communicate that which we have not. The conversation and the deportment should be a real and visible expression of grace and truth within. If the heart is sanctified, submissive, and humble, the fruits will be seen outwardly, and will be a most effectual confession of Christ. Words and profession are not enough. You, my sister, must have something more than this. You are deceiving yourself. Your spirit, your character, and your actions do not show a spirit of meekness, self-denial, and charity. Words and profession may express much humility and love, but if the conduct is not regulated daily by the grace of God, you are not a partaker of the heavenly gift, you have not forsaken all for Christ, you have not surrendered your own will and pleasure to become his disciple. You commit sin and deny your Saviour by dwelling on gloomy things, by gathering trials to yourself, and by borrowing troubles. You bring the troubles of to-morrow into to-day, and imbitter your own heart, and bring burdens and a cloud upon those around you, by manufacturing trials. The precious probationary time that God has given you in which to do good and become rich in333 good works, you are very unwise to employ in thinking unhappy thoughts, and in airy castle-building. You suffer your imagination to run upon subjects that will bring you no relief or happiness. Your day-dreaming stands directly in the way of your obtaining a sound, healthy, intelligent experience in the things of God, and a moral fitness for the better life. The truth of God received into the heart is able to make you wise unto salvation. In believing and obeying it, you will receive grace sufficient for the duties and trials of to-day. Grace for to-morrow you do not need. You should feel that you have only to do with to-day. Overcome for to-day; deny self for to-day; watch and pray for to-day; obtain victories in God for to-day. Our circumstances and surroundings, the changes daily transpiring around us, and the written word of God which discerns and proves all things,—these are sufficient to teach us our duty, and just what we ought to do, day by day. Instead of suffering your mind to run in a channel of thought from which you will derive no benefit, you should be searching the Scriptures daily and doing those duties in daily life which may now be irksome to you, but which must be done by some one. The beauties of nature have a tongue that speaks to our senses without ceasing. The open heart can be impressed with the love and glory of God as seen in the works of his hand. The listening ear can hear and understand the communications of God through the works of nature. There is a lesson in the sunbeam, and in the various objects in nature that God has presented to our view. The green fields, the lofty trees, the buds and flowers, the passing cloud, the falling rain, the babbling brook, the sun, moon, and stars in the heavens, all invite our attention and meditation, and bid us become acquainted with God, who made them all. The lessons to be learned from the various objects of the natural world are these: They are obedient to the will of their Creator; they never deny God, never refuse obedience to any intimation of his will. Fallen beings alone refuse to yield full obedience to their Maker. Their words and334 works are at variance with God and opposed to the principles of his government. Your thoughts are not elevated. There is enough in the natural world to lead you to love and adore your Creator. There is food for thought without shutting yourself away to feed on disappointed hopes and perverted imaginings. Do not be ready to talk with unbelievers, and to enter into argument with those who oppose the truth; for you are not furnished with Scripture knowledge to do this. You have neglected to study your Bible. You can best recommend the truth by the meekness of your life and the faithful discharge of your daily duties. If you are conscientiously strict to do your part, and are faithful and earnest to see what you can and should do for those for whom you labor, you will then better represent the truth. The best way in which you can recommend the truth is, not by argument, not by talk, but by living it daily, by leading a consistent, modest, humble life as a disciple of Christ. It is a sad thing to be discontented with our surroundings, or with the circumstances which have placed us where our duties seem humble and unimportant. Private and humble duties are distasteful to you; you are restless, uneasy, and dissatisfied. All this springs from selfishness. You think more of yourself than others think of you. You love yourself better than you love your parents, sisters, and brother, and better than you love God. You desire more congenial labor, for which you think you will be better fitted. You are not willing to work and wait in the humble sphere of action where God has placed you, until he proves and tests you, and you demonstrate your ability and fitness for a higher position. “Blessed are the meek; for they shall inherit the earth.” The spirit of meekness is not a spirit of discontent, but it is directly the opposite. Those professed Christians who are constantly whining and complaining, and who seem to think happiness and a cheerful countenance a sin, have not the genuine article of religion. Those who look upon nature’s beautiful scenery as they would upon a dead picture, who335 choose to look upon dead leaves rather than to gather the beautiful living flowers, who take a mournful pleasure in all that is melancholy in the language spoken to them by the natural world, who see no beauty in valleys clothed with living green and grand mountain heights clothed with verdure, who close their senses to the joyful voice which speaks to them in nature, and which is sweet and musical to the listening ear,—these are not in Christ. They are not walking in the light, but are gathering to themselves darkness and gloom, when they could just as well have brightness, and the blessing of the Sun of Righteousness arising in their hearts with healing in his beams. My young sister, you are living an imaginary life. You cannot detect or realize a blessing in anything. You imagine troubles and trials which do not exist; you exaggerate little annoyances into grievous trials. This is not the meekness which Christ blessed. It is an unsanctified, rebellious, unfilial discontent. Meekness is a precious grace, willing to suffer silently, willing to endure trials. Meekness is patient, and labors to be happy under all circumstances. Meekness is always thankful, and makes its own songs of happiness, making melody in the heart to God. Meekness will suffer disappointment and wrong, and will not retaliate. Meekness is not to be silent and sulky. A morose temper is the opposite of meekness; for this only wounds and gives pain to others, and takes no pleasure to itself. You have but just entered the school of Christ. You have almost everything yet to learn. You do not now dress extravagantly, but you have pride of appearance. You desire to dress with less simplicity. You think considerably more of dress than you should. Christ invites you, “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls; for my yoke is easy, and my burden is light.” Submit your neck to the yoke which Christ imposes, and you will find in this submission the very happiness that you have tried to gain to yourself in your own way, by following your own course. You may be cheerful if you will bring even your thoughts into subjection to the will of Christ. You should make no delay, but closely search your own heart and die to self daily. You may inquire, How can I master my own actions, and control my inward emotions? Many who profess not the love of God do control their spirit to a considerable extent, without the aid of the special grace of God. They cultivate self-control. This is indeed a rebuke to those who know that from God they may obtain strength and grace, and yet do not exhibit the graces of the Spirit. Christ is our model. He was meek and lowly. Learn of him, and imitate his example. The Son of God was faultless. We must aim at this perfection, and overcome as he overcame, if we would have a seat at his right hand. You have peculiarities of character which need to be sternly disciplined and resolutely controlled, before you can with any safety enter the marriage relation. Therefore, marriage should be put from your mind until you overcome the defects in your character, for you would not make a happy wife. You have neglected to educate yourself for systematic household labor. You have not seen the necessity of acquiring habits of industry. The habit of enjoying useful labor, once formed, will never be lost. You are then prepared to be placed in any circumstance in life, and you will be fitted for the position. You will learn to love activity. If you enjoy useful labor, your mind will be occupied with your employment, and you will not find time to indulge in dreamy fancies. Knowledge of useful labor will impart to your restless and dissatisfied mind energy, efficiency, and a becoming, modest dignity, which will command respect. You know but very little of yourself, you know not the deceptions of your own heart. The heart is deceitful above all things and desperately wicked. Search your heart carefully, and take time for meditation and prayer. Unless you see the defects in your character, and with genuine sincerity correct your errors, you cannot be a disciple of Christ. You love to think and talk about young men. You337 interpret their civilities as a special regard for yourself. You flatter yourself that you are more highly esteemed than you really are. Your conversation should be upon subjects that will profit, that will refine and elevate. You are not, my dear child, cultivating habits of frankness and sincerity. Your heart is not right. Your influence is not good upon the young, for you have not the mind of Christ; yet you flatter yourself that you have made great advancement in the Christian life. A reformation must commence in your father’s family. You bear the stamp of your father’s character. You should endeavor to shun his errors and his extremes. If you are truly a disciple of Christ, you will see important work to do at your home. Every family may be a perpetual school. The elder sisters can exert a strong influence upon the younger members of the family. The younger, witnessing the example of the older, will be led more by the principle of imitation than by oft-repeated precepts. The eldest daughter should ever feel it a Christian duty devolving upon her to aid the mother in bearing her many toilsome burdens. Hours are worse than lost that are spent in bed, in sleep or in gloomy musings, while the shoulders of some in the family are bowed to carry the heavy, toilsome load. The elder daughters may assist in the education of the younger members of the family. Here is an excellent opportunity for you, kindly, diligently, and having the fear of the Lord before you, to teach those less advanced than yourself. You may gain the affections of those you try to help. You may here have one of the best of schools in which to exercise the Christian graces. You do not love children. In fact, you do not love anything which requires steady, earnest, persevering effort. You do not love steady application. You love change and variety, and are constantly seeking to find something that will please yourself and give you happiness. You need self-education, and you can obtain this better now than at any future time. You have almost every change to make in your life, and may God help you to take hold of the work without delay. Only the pure, the good,338 and the holy will dwell with Christ when he cometh into his kingdom. You cannot obtain Heaven without earnest, persevering effort. As viewed in the light of Heaven, your life hitherto has been aimless, and nearly useless. You now have opportunity to redeem the time, and to wash your robe of character in the blood of the Lamb. God will help you, if you feel your need of his help. Your righteousness is of no value with God. It is only through the merits of Christ that you will be victor at last. And if you can be among those who shall be saved with an everlasting salvation, Heaven will be cheap enough. TESTIMONY FOR THE CHURCH.
KORAH, Dathan, and Abiram rebelled against Moses and Aaron, and so against the Lord. The Lord had placed special responsibilities upon Moses and Aaron in selecting them for the priesthood, and in conferring upon them the dignity and authority of leading the congregation of Israel. Moses was afflicted by the continual rebellion of the Hebrews. As God’s appointed, visible leader, he had been connected with the Israelites through seasons of peril; and had borne with their discontent, their jealousies, and their murmurings, without retaliation, and without seeking to be released from his trying position. When the Hebrews were brought into scenes of danger, or where their appetite was restricted, instead of trusting in God, who had done wondrous things for them, they murmured against Moses. The Son of God, although invisible to the congregation, was the leader of the Israelites. His presence went before them, and conducted all their travels, while Moses was their visible leader, receiving his directions from the Angel, who was Christ. In the absence of Moses, the congregation demanded of Aaron to make them gods to go before them and lead them back into Egypt. This was an insult to their chief leader, the Son of the infinite God. Only a few weeks before, they had stood trembling with awe and terror (339)340 before the mount, listening to the words of the Lord, “Thou shalt have no other gods before me.” The glory which sanctified the mount when the voice was heard which shook the mountain to its foundation, still hovered over it in sight of the congregation; but the Hebrews turned away their eyes and asked for other gods. Moses, their visible leader, was in converse with God in the mount. They forgot the promise and the warning of God, “Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions; for my name is in him.” The Hebrews were cruelly unbelieving and basely ungrateful in their impious request, “Make us gods, which shall go before us.” If Moses was absent, the presence of the Lord remained; they were not forsaken. The manna continued to fall, and they were fed by a divine hand morning and evening. The cloudy pillar by day and the pillar of fire by night signified the presence of God, which was a living memorial before them. The divine presence was not dependent upon the presence of Moses. But at the very time that he was pleading with the Lord in the mount in their behalf, they were rushing into shameful errors, into transgression of the law so recently given in grandeur. Here we see the weakness of Aaron. Had he stood with true moral courage, and in boldness rebuked the leaders in this shameful request, his timely words would have saved that terrible apostasy. But his desire to be popular with the congregation, and his fear of incurring their displeasure, led him to cowardly sacrifice the allegiance of the Hebrews in that decisive moment. He raised an altar, made a graven image, and proclaimed a day in which to consecrate that image as an object of worship, and to proclaim before all Israel, These be the gods which led you out of Egypt. While the top of the mount is still illuminated with the glory of God, he calmly witnesses the merriment and dancing to this senseless image; and Moses is sent down from the mount341 by the Lord to rebuke the people. But Moses would not consent to leave the mount until his pleadings in behalf of Israel were heard, and his request that God would pardon them was granted. THE TABLES OF THE LAW BROKEN.
Moses came from the mount with the precious record in his hands, a pledge of God to man on condition of obedience. Moses was the meekest man upon the earth; but when he viewed the apostasy of Israel, he was angry and jealous for the glory of God. In his indignation he cast to the ground the precious pledge of God, which was more dear to him than life. He saw the law broken by the Hebrews, and in his zeal for God, to deface the idol that they were worshiping, he sacrificed the tables of stone. Aaron stood by, calmly, patiently bearing the severe censure of Moses. All this might have been prevented by a word from Aaron at the right time. True, noble decision for the right in the hour of Israel’s peril, would have balanced their minds in the right direction. Does God condemn Moses? No, no; the great goodness of God pardons the rashness and zeal of Moses, because it was all on account of his fidelity, and his disappointment and grief at the sight of his eyes in the evidence of Israel’s apostasy. The man who might have saved the Hebrews in the hour of their peril is calm. He does not show indignation because of the sins of the people, neither does he reproach himself and manifest remorse under the sense of his wrongs; but he seeks to justify his course in a grievous sin. He makes the people accountable for his weakness in yielding to their request. He was unwilling to bear the murmuring of Israel, and to stand under the pressure of their clamors and unreasonable wishes, as Moses had done. He entered into the spirit and feelings of the people without remonstrance, and then sought to make them responsible. The congregation of Israel thought Aaron a much more pleasant leader than Moses. He was not so unyielding. They thought that Moses showed a very bad342 spirit, and their sympathies were with Aaron, whom Moses so severely censured. But God pardoned the indiscretion of honest zeal in Moses, while he held Aaron accountable for his sinful weakness and lack of integrity under a pressure of circumstances. In order to save himself, Aaron sacrificed thousands of the Israelites. The Hebrews felt the punishment of God for this act of apostasy; but in a short time they were again full of discontent and rebellion. When the armies of Israel prospered, they took all the glory to themselves; but when they were tested and proved by hunger or warfare, they charged all their hardships to Moses. The power of God which was manifested in a remarkable manner in their deliverance from Egypt, and seen from time to time all through their journeyings, should have inspired them with faith, and forever closed their mouths from one expression of ingratitude. But the least apprehension of want, the least fear of danger from any cause, overbalanced the benefits in their favor, and caused them to overlook the blessings received in their times of greatest danger. The experience they passed through in the matter of worshiping the golden calf, should have made so deep an impression upon their minds as never to be effaced. But although the marks of God’s displeasure were fresh before them in their broken ranks and missing numbers because of their repeated offenses against the Angel who was leading them, they did not take these lessons to heart, and by faithful obedience redeem their past failure; and again they were overcome by the temptations of Satan. The best efforts of the meekest man upon the earth could not quell their insubordination. The unselfish interest of Moses was rewarded with jealousy, suspicion, and calumny. His humble shepherd’s life was far more peaceful and happy than his present position as pastor of that vast congregation of turbulent spirits. Their unreasonable jealousies were more difficult to manage than the fierce wolves of the wilderness. But Moses dared not343 choose his own course, and do as best pleased himself. He had left the shepherd’s crook at God’s command, and in its place had received a rod of power. He dared not lay down this scepter, and resign his position, till God should dismiss him. It is Satan’s work to tempt minds. He will insinuate his wily suggestions, and stir up doubting, questioning, unbelief, and distrust of the words and acts of the one who stands under responsibilities, and who is seeking to carry out the mind of God in his labors. It is the special purpose of Satan to pour upon and around the servants of God’s choice, troubles, perplexities, and opposition, so that they will be hindered in their work, and, if possible, discouraged. Jealousies, strife, and evil-surmising will counteract, in a great measure, the very best efforts that God’s servants, appointed to a special work, may be able to put forth. Satan’s plan is to drive them from the post of duty by working through agents. All whom he can excite to distrust and suspicion he will use as his instruments. The position of Moses in carrying the burdens that he bore for the Israel of God was not appreciated. There is in the nature of man, when not under the direct influence of the Spirit of God, a disposition to envy, jealousy, and cruel distrust, which, if not subdued, will lead to a desire to undermine and tear down others, while selfish spirits will seek to build themselves up upon their ruins. KORAH, DATHAN, AND ABIRAM.
By God’s appointment, these men had been intrusted with special honors. They had been of that number who, with the seventy elders, went up with Moses into the mount, and beheld the glory of God. They saw the glorious light which covered the divine form of Christ. The bottom of this cloud was in appearance like the “paved work of a sapphire stone, and as it were the body of heaven in its clearness.” These men were in the presence of the glory of the Lord, and did eat and drink without being destroyed by the purity and unsurpassed glory that was reflected upon them. But a344 change had come. A temptation, slight at first, had been harbored; and as it was encouraged, it had strengthened, until the imagination was controlled by the power of Satan. These men upon the most frivolous pretense ventured upon their work of disaffection. At first they hinted and expressed doubts, which took so readily with many minds that they ventured still further. And being more and more confirmed in their suspicions by a word from one and another, each expressing what he thought of certain things which had come under his notice, these deluded souls really came to believe that they had a zeal for the Lord in the matter, and that they would not be excusable unless they carried out to the full their purpose of making Moses see and feel the preposterous position he occupied toward Israel. A little leaven of distrust, and of dissension, envy, and jealousy, was leavening the camp of Israel. Korah, Dathan, and Abiram first commenced their cruel work upon the men to whom God had intrusted sacred responsibilities. They were successful in alienating two hundred and fifty princes who were famous in the congregation, men of renown. With these strong and influential men on their side, they felt sure of making a radical change in the order of things. They thought they could transform the government of Israel, and greatly improve it from its present administration. Korah was not satisfied with his position. He was connected with the service of the tabernacle, yet he desired to be exalted to the priesthood. God had established Moses as chief governor, and the priesthood was given to Aaron and his sons. Korah determined to compel Moses to change the order of things, that he might be raised to the dignity of the priesthood. To be more sure of accomplishing his purpose, he drew Dathan and Abiram, descendants of Reuben, into his rebellion. These reasoned that, being descendants of the eldest son of Jacob, the chief authority, which Moses usurped, belonged to them; and, with Korah, they were resolved to obtain the office of the priesthood. These three became very zealous in an evil work, and influenced two345 hundred and fifty men of renown, who were also determined to have a share in the priesthood and the government, to join them. God had honored the Levites to do service in the tabernacle, because they took no part in making and worshiping the golden calf, and because of their faithfulness in executing the order of God upon the idolaters. To the Levites was also assigned the office of erecting the tabernacle, and encamping around about it, while the hosts of Israel pitched their tents at a distance from it. And when they journeyed, the Levites took down the tabernacle, and bore it, and the ark, and all the sacred articles of furniture. Because God thus honored the Levites, they became ambitious for still higher office, that they might obtain greater influence with the congregation. “And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord?” FLATTERY AND FALSE SYMPATHY.
There is nothing which will please the people better than to be praised and flattered when they are in darkness and wrong, and deserve reproof. Korah gained the ears of the people, and next their sympathies, by representing Moses as an overbearing leader. He said that he was too harsh, too exacting, too dictatorial, and that he reproved the people as though they were sinners when they were a holy people, sanctified to the Lord, and the Lord was among them. Korah rehearsed the incidents in their experience in their travels through the wilderness, where they had been brought into strait places, and where many of them had died because of murmuring and disobedience, and with their perverted senses they thought they saw very clearly that all their trouble might have been saved if Moses had pursued a different course. He was too unyielding, too exacting, and they decided that all their disasters in the wilderness were346 chargeable to him. Korah, the leading spirit, professed great wisdom in discerning the true reason for their trials and afflictions. In this work of disaffection there was greater harmony and union of views and feelings among these discordant elements than had ever been known to exist before. Korah’s success in gaining the larger part of the congregation of Israel on his side, led him to feel confident that he was wise and correct in judgment, and that Moses was indeed usurping authority that threatened the prosperity and salvation of Israel. He claimed that God had opened the matter to him, and laid upon him the burden of changing the government of Israel just before it was too late. He stated that the congregation were not at fault; they were righteous. This great cry about the murmuring of the congregation bringing upon them the wrath of God, was all a mistake. The people only wanted to have their rights; they wanted individual independence. As a sense of the self-sacrificing patience of Moses would force itself upon their memories, and as his disinterested efforts in their behalf while they were in the bondage of slavery would come before them, their consciences would be somewhat disturbed. Some were not wholly with Korah in his views of Moses, and sought to speak in his behalf. Korah, Dathan, and Abiram must assign some reason before the people why Moses had from the first shown so great an interest for the congregation of Israel. Their selfish minds, which have been debased as Satan’s instruments, suggest that they have at last found out the object of the apparent interest of Moses. He had designed to keep them wandering in the wilderness until they all, or nearly all, should perish, and he should come into possession of their property. Korah, Dathan, and Abiram, and the two hundred and fifty princes who had joined them, first became jealous, then envious, and next rebellious. They had talked in regard to the position of Moses as ruler of the people, until they imagined that it was a very enviable position, which any of them could fill as well as he.347 And they gave themselves up to discontent until they really deceived themselves, and thought that Moses and Aaron had placed themselves in the position which they occupied in Israel. They said that Moses and Aaron exalted themselves above the congregation of the Lord in taking upon them the priesthood and the government, and that this office should not be conferred on their house alone. They said that it was sufficient for them if they were on a level with their brethren; for they were no more holy than the people, who were equally favored with God’s peculiar presence and protection. As Moses listened to the words of Korah, he was filled with anguish, and fell upon his face before the people. “And he spake unto Korah and unto all his company, saying, Even to-morrow the Lord will show who are his, and who is holy; and will cause him to come near unto him; even him whom he hath chosen will he cause to come near unto him. This do; take you censers, Korah, and all his company; and put fire therein, and put incense in them before the Lord to-morrow; and it shall be that the man whom the Lord doth choose, he shall be holy. Ye take too much upon you, ye sons of Levi. And Moses said unto Korah, Hear, I pray you, ye sons of Levi. Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them? And he hath brought thee near to him, and all thy brethren the sons of Levi with thee; and seek ye the priesthood also? For which cause both thou and all thy company are gathered together against the Lord; and what is Aaron, that ye murmur against him?” Moses told them that Aaron had assumed no office of himself; that God had placed him in the sacred office. Dathan and Abiram said, “Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou348 make thyself altogether a prince over us? Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards; wilt thou put out the eyes of these men? We will not come up.” They accused Moses of being the cause of their not entering the promised land. They said that God had not dealt with them thus. He had not said that they should die in the wilderness, and they would never believe that he had said so; it was Moses who had said this, not the Lord; and it was all arranged by Moses never to bring them to the land of Canaan. They spoke of his leading them from a land that flowed with milk and honey. In their blind rebellion they forgot their sufferings in Egypt, and the desolating plagues brought upon the land. And they now accuse Moses of bringing them from a good land to kill them in the wilderness that he might be made rich with their possessions. They inquire of Moses, in an insolent manner, if he thought that none of all the host of Israel were wise enough to understand his motives, and discover his imposture; or if he thought they would all submit to have him lead them about like blind men as he pleased, sometimes toward Canaan, then back again toward the Red Sea and Egypt. These words they spoke before the congregation, and they utterly refused any longer to acknowledge the authority of Moses and Aaron. Moses was greatly moved at these unjust accusations. He appealed to God before the people whether he had ever acted arbitrarily, and implored him to be his judge. The people in general were disaffected, and influenced by the misrepresentations of Korah. “And Moses said unto Korah, Be thou and all thy company before the Lord, thou, and they, and Aaron, to-morrow; and take every man his censer, and put incense in them, and bring ye before the Lord every man his censer, two hundred and fifty censers; thou also, and Aaron, each of you his censer. And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron.” Korah and his company, who in their self-confidence aspired to the priesthood, even took the censers and stood in the door of the tabernacle with Moses. Korah had cherished his envy and rebellion until he was self-deceived; and he really thought that the congregation were a very righteous people; and that Moses was a tyrannical ruler, continually dwelling upon the necessity of the congregation’s being holy, when there was no need of it, for they were holy. These rebellious ones had flattered the people in general to believe that they were right, and that all their troubles arose from Moses, their ruler, who was continually reminding them of their sins. The people thought that if Korah could lead them, and encourage them by dwelling upon their righteous acts, instead of reminding them of their failures, they would have a very peaceful, prosperous journey, and he would without doubt lead them, not back and forward in the wilderness, but into the promised land. They said that it was Moses who had told them that they could not go into the land, and that the Lord had not thus said.