others are not concerned, he can have absolution, but we now come to consider the case of an oath, made to another person, respecting which the oral law teaches us as follows:—
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"If Reuben should adjure Simeon, and he answer Amen, or accept the oath; and afterwards Simeon should repent of his oath, and ask concerning it, he is not to be absolved except in the presence of Reuben who adjured him. In like manner, if Reuben should swear an oath not to receive any profit from Simeon, or that Simeon should receive no profit from him, and afterwards should repent and ask a wise man, he is not to be absolved except in the presence of Simeon, concerning whose profit he had vowed: yea, even though Simeon were an infant or a Gentile, he is not to be absolved except in his presence, in order that he, with respect to whom the vow was made, may know that the other has got absolution from his oath or vow, and that therefore he may receive from or confer profit upon him." (Hilchoth Sh'vuoth, c. vi. 7.) Now in considering this doctrine, we must not withhold that measure of approbation which is due to the rabbies. There is here a certain degree of honesty and plain dealing. The rabbies have determined that where one man swears to another, he is not to be absolved, except in the presence of that other, and are in so far vastly superior in morality to those who hold and teach, not only that all oaths may be absolved, but that they may be absolved secretly, so that he who is most affected by the dispensation, knows nothing about it. Bad as the oral law is, it does not descend to such a depth of hypocrisy and profaneness. Another trait which deserves notice is, that it does not teach that no faith is to be kept towards those who have got another religion, but expressly determines, that if a Jew swear to a Gentile, he is not to be absolved without that Gentile's knowledge. We readily admit that this is greatly superior to a doctrine of dispensation, taught and practised by some who call themselves Christians; but, having made this admission, and given the rabbies their due, We must also say, that the doctrine of absolution here taught is plainly contrary to reason and Scripture, and if extensively practised, would destroy all confidential intercourse or dealings
