Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends. . . . Therefore, take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt-offering, and my servant Job shall pray for you, for him will I accept." (Job xlii. 7, 8.) It was not known to Elisha. When Naaman said, "Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? For thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto the Lord." (2 Kings v. 17.) Elisha made no objection. He did not tell him that he had only seven commandments to attend to. Neither had Isaiah any idea that, when Judaism triumphed, the whole world was to be compelled to adhere to the seven commandments, for he plainly predicts the contrary. "And the Lord shall be known to Egypt, and the Egyptians shall know the Lord in that day, and shall do sacrifice and oblation: yea, they shall vow a vow unto the Lord and perform it." (Isaiah xix. 21.) Here again, then, the oral law contradicts the Word of God.
But the law of God points out to us an eleventh commandment, in the distinction between clean and unclean animals. The Lord commanded Noah to take of the former by sevens and of the latter by pairs. (Gen. vii. 2.) And when Noah came forth from the ark "he builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar." (Gen. viii. 2.) It is plain, from the command, that a greater number of clean than unclean animals was required. Noah's conduct shows that the rite of sacrifice was the cause of the requirement. We have a twelfth commandment in the appointment of a priesthood. "Melchizedek was the priest of the Most High God," (Gen. xiv. 10,) which he most certainly could not have been, if he had not been Divinely appointed. From the law itself, then, we have made out twelve distinct commandments. Eight would have been sufficient to overthrow the oral tradition. But we appeal to the common sense of every Talmudist. We ask him to look over the meagre list of the seven commandments, in which neither love to God nor man is included, and to tell us whether it be at all probable that "the God of the spirits of all flesh" would leave all mankind, excepting the small company of Rabbinists, without any better rule for time, and any better guide to eternity? Is it possible that the God of love and mercy should leave the minority of his reasonable creatures in doubt as to his love, and tell them that he requires no love from them? Yet this is what the oral law says. The Gentiles are, according to it, left without any direction as to the worship of God, and are pronounced guilty of death if they study the law. Nay, they are
