[Endnote 29]. (1) "If men could lose their natural rights so as to be
absolutely unable for the future to oppose the will of the sovereign" (2)
Two common soldiers undertook to change the Roman dominion, and did change
it. (Tacitus, Hist. i:7.)

[Endnote 30]. (1) See Numbers xi. 28. In this passage it is written that
two men prophesied in the camp, and that Joshua wished to punish them. (2)
This he would not have done, if it had been lawful for anyone to deliver the
Divine oracles to the people without the consent of Moses. (3) But Moses
thought good to pardon the two men, and rebuked Joshua for exhorting him to
use his royal prerogative, at a time when he was so weary of reigning, that
he preferred death to holding undivided sway (Numb. xi:14). (4) For he made
answer to Joshua, "Enviest thou for my sake? (5) Would God that all the
Lord's people were prophets, and that the Lord would put His spirit upon
them." (6) That is to say, would God that the right of taking counsel of God
were general, and the power were in the hands of the people. (7) Thus Joshua
was not mistaken as to the right, but only as to the time for using it, for
which he was rebuked by Moses, in the same way as Abishai was rebuked by
David for counselling that Shimei, who had undoubtedly been guilty of
treason, should be put to death. (8) See 2 Sam. xix:22, 23.

[Endnote 31]. (1) See Numbers xxvii:21. (2) The translators of the Bible
have rendered incorrectly verses 19 and 23 of this chapter. (3) The passage
does not mean that Moses gave precepts or advice to Joshua, but that he made
or established him chief of the Hebrews. (4) The phrase is very freguent in
Scripture (see Exodus, xviii:23; 1 Sam. xiii:15; Joshua i:9; 1 Sam.
xxv:80).

[Endnote 32] (1) "There was no judge over each of the captains save
God." (2) The Rabbis and some Christians equally foolish pretend that the