them." (Deut. vii. 1, 2.) Here the command is precise, and is as much violated by extending it to those to whom God has not extended it, as by refusing to execute it on those whom He has here designated as the just victims of his wrath.
2dly, The oral law is wrong in this general application, for it contradicts the written law—God expressly distinguishes between these and the other nations—"When thou comest nigh unto a city to fight against it, then proclaim peace unto it. And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. . . . Thus shalt thou do unto all the cities which are very far from thee, which are not of the cities of these nations. But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth, but thou shalt utterly destroy them; the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the Lord thy God hath commanded thee." (Deut. xx. 10, 18.) In the first case God commands mercy—in the second, extermination. And if, as in the first case, he commands merciful dealing even to a nation at war with Israel, much more does he command it towards those, with whom Israel is not at war.
3dly, The written law not only gives a general rule, but lays down exceptions founded on certain principles. "Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land." (Deut. xxiii. 7.) Now the Egyptians were idolaters, yet God commands the Israelites not to abhor them, and gives a reason which will now apply to most nations of the earth—"Because thou wast a stranger in his land." Suppose, then, that a Rabbinist were to see an Egyptian drowning, is he to show him mercy? To say, No, will contradict the written law; and to say, Yes, will overthrow the monstrous fabric of Rabbinic legislation respecting idolaters.
4thly, The general practice of the Israelites, as described in the subsequent books of the Old Testament, directly contradicts the oral law. We have seen already that the Prophet Daniel did not hold the doctrine, that no mercy was to be shown to an idolater. When he knew of the judgment that was about to descend on Nebuchadnezzar, he was deeply distressed. "He was astonied for one hour, and his thoughts troubled him;" and instead of leaving the idolater to perish, he endeavoured to find means to ward off the calamity The prophet Elisha was of the same mind: when the idolatrous leper came to him for help, he administered it, and, contrary to the Talmudic command, he administered it gratuitously; and Gehazi, for acting in conformity to Talmudic ordinance,
