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them, he proceeded, in compliance with the divine sentence, utterly to extirpate them. Thus from the first step to the last, they appear to have pursued the chosen people of God with a deep and unwearied malignity, originally unprovoked, and never to be satisfied, so that, humanly speaking, they drew their own fate upon themselves. Their conduct being foretold, and their final punishment being authorized by God, can scarcely be matter of surprise; when we consider the peculiar relation in which Jehovah stood to the Jews, as their tutelary God, and even their natural Sovereign. And Dr Chandler well remarks concerning this order of God, "If he foresaw that the safety of "his people materially depended upon it, the order was wisely "and justly given; and if they were ripe for that vengeance, "with which they had been threatened above four hundred years before, and which had been so long mercifully delayed by the patience of Almighty God, I presume, it was no injustice in "him, who best knows the proper seasons of his own conduct, " and is the best judge of the means and instruments to execute "his own purposes, to put the sword of justice into Saul's hand, "and command him to cut off those whom he thought fit to "make examples of, for the numerous vices, oppressions, and cruelties, of which he knew them to be guilty. Samuel terms "them, those sinners the Amalekites, to denote, that even at that "time they were a very wicked people that they themselves "were ripe for the judgments of the Almighty, and that they were punished for their own sins, though mention is made of "the evil conduct of their ancestors; and it had been long pre"dicted that Amalek should be destroyed."

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The observations here adduced, with regard to the treatment both of the Canaanites and Amalekites, may, it is hoped, diminish somewhat that appearance of contrariety to the benignity of the divine attributes, which at first sight they bear; and tend to develope the connexion of these transactions with the entire scheme of that dispensation of which they form a part. But the true refutation of the objection derived from these events, is undoubtedly founded on that principle stated in pp. 26 and 27, and defended by Butler and Cumberland in the annexed note. Even the absolute dominion of the Supreme God over the lives and properties of all human beings, and his power to transfer that dominion to whomsoever his infinite wisdom

shall judge meet, by a clear promulgation of his sovereign will; rendering actions performed in obedience to that will, not only innocent, but instances of obedience and piety; which without such an authority, must have originated from unjustifiable motives, and therefore have been deservedly condemned as criminal. To expect that the supreme Governor of the world should, in every instance, disclose to beings such as we are, not only that a particular mode of conduct is certainly commanded, but also all the reasons why it is commanded, is surely most irrational and presumptuous; though, wherever he has thought fit to communicate the reasons of his dispensations, we are bound to trace them with caution, to contemplate them with humility, and to acquiesce in them with gratitude.

It is further objected, that the destruction of the Canaanites by the sword of the Jews, would afford precedent for continued persecution and butchery, under the pretext of religious zeal; and encourage the Jews to invade, pillage, and exterminate all their weaker neighbours, under the pretence of supporting the dignity, and extending the worship of Jehovah. In answer to this, let it be remembered, that the same divine authority which granted the chosen nation the land of Canaan, fixed limits to their conquest, positively restrained them, as well during their approach to the promised land, as after their settlement in it, from attacking the neighbouring nations. The circumstance of the inhabitants being idolaters did not justify them in invading any country. They were allowed only to take possession of such territories as Jehovah expressly assigned to them. Thus, in their march towards the promised land, they were strictly commanded to take good heed to themselves with respect to the children of Esau. "Meddle not with them," saith the Lord, " for I will not give you of their land, no, not so much as a foot "breadth; because I have given Mount Seir unto Esau for a possession."* With equal strictness were they prohibited from dispossessing the children of Moab and the children of Ammon; yet these three nations were involved in gross idolatry. Indeed the whole constitution of the Jews, religious and political, was admirably calculated to check all spirit of invasion and conquest, though it prepared them effectually for self-defence. The whole

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*Deut. ii. 5, and 19.

nation was so busied in agriculture, as to have neither time nor inclination for war. Prohibited from multiplying horses, and obliged to assemble three times a year at the place which the Lord should choose, distant conquests and tedious wars were utterly impossible. So that there was no danger the Jews should conceive they had the smallest right to inflict on other nations punishments for idolatry, similar to those which they were made the instruments of inflicting on the Canaanites; and the entire tenor of their history proves that such an idea never entered their thoughts. This objection therefore is refuted by the direct letter of the Mosaic Law, and the whole history of the Jewish dispensation.

Still it may be suspected, that to employ the chosen people of God to be the instruments of divine vengeance on a whole nation, however atrocious their guilt, had a tendency to train the people thus employed to deeds of blood, to harden their hearts, and deprave their character. It may be admitted, this objection would have considerable weight, if no care had been taken to guard against this effect: but nothing is more conspicuous than the wise and effectual precautions of the Jewish Lawgiver for this purpose. It has been shown, that the tenor of the command given to punish the Canaanites, taught the Jews to regard with abhorrence, not so much the persons of idolaters, as the crime of idolatry; while every thing connected with such false worship, animate and inanimate alike, was devoted to destruction. It has been shown that the thirst of plunder, and the indulgence of licentious desires, were completely checked and defeated in the Jewish soldiery by the very conditions on which alone they were enabled to subdue the condemned nations; and that the feelings of national hostility and personal animosity, were controlled and mitigated, by solemnly enjoining the exercise of as great severity in punishing idolatry among the Jews themselves, as they were compelled to exercise against the condemned nations of Canaan. And it is evident from the event, that it was with reluctance, and only by compulsion, they exercised these severities, because, as soon as the impulse of divine control was withdrawn, they ceased to exercise any such severity; and, on the contrary, treated with culpable lenity, and regarded with a

* Vide supra.

dangerous complacency, the remnants of these impious nations, whose total extermination they had been warned was necessary to guard against the contagion of their vices and idolatries. It has also appeared,* from an examination into the established principles and direct precepts of the Jewish Law, that it was calculated to inspire a spirit of universal and active benevolence even to enemies, as far as the peculiar situation of the chosen people would allow; and that it tended to soften and humanize the soul, by cherishing sentiments of sympathy and tenderness, even to the brute creation.

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The laws of wart of the Jews towards all nations (the Canaanites and Amalekites excepted) were, for that period of the world, peculiarly humane. No enemy was to be attacked till peace had been offered. On conquest, only the males who had borne arms, were permitted to be put to death, and even of these they might make prisoners: women and children were protected female captives were guarded from abuse and treated with tenderness and respect all unnecessary waste and havoc were strictly forbidden. Strangers and slaves were objects of peculiar attention in the Mosaic Law, and their interests and rights guarded with the most tender humanity. "Thou shalt "not oppress a stranger," says the Law, "for ye know the "heart of a stranger, seeing ye were strangers in the land of "Egypt. Ye shall not afflict any widow or fatherless child. "If thou afflict them in any wise, and they cry at all unto me,

* Vide Vol. I. Part II. Lect. II. III. and IV.

Concerning these laws of war, consult Josephus's Antiq. Book IV. sect. xlii. and contra Apion, Book II. sect. xxx. In concurrence with the most respectable rabbies, and the general tradition of the Jews, he interprets Deut. xx. 13. only to imply a permission, not a command, "Thou mayest kill (not thou shalt kill) the "males, that is, the adult males;" or as Josephus interprets it, "those who had "borne arms against them," which at that time included all the adult males. Compare 2 Kings, vi. 22. which, however interpreted, shows an instance of mercy to prisoners by express divine authority. Selden, de Jure Gentium apud Hebræos, Lib. VI. cap. xvi. Vol. I. p. 673, quotes various authorities to show the Jews were authorized to spare all prisoners who would become proselytes (even of the seven nations,) as there would then be no danger of learning abominations from them; Deut. xx. 18; and he proves it was an ancient tradition among the Jews, that in besieging a city, an interval was to be left, to give the besieged an opportunity of escaping. For the treatment of female captives, consult Philo de Charitate, p. 547. And on the Laws of War, vide Jew's Letters to Voltaire, Vol. II. Letter III.; and Leland's Answer to Morgan, ch. iv.

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"saith the Lord, I will surely hear their cry; and my wrath
"shall wax hot, and I will smite you with the sword; and your
"wives shall be widows, and your children fatherless. If thou
“meet thine enemy's ox or his ass going astray, thou shalt
surely bring it back to him again. If thou see the ass of him
"that hateth thee lying under his burden, and wouldest forbear
"to help him, thou shalt surely help with him."* Thus also
the most sacred ordinances of religion, were stated to have a
reference to the comforts of the poor, and the ease even of in-
ferior animals. When the land was to rest each Sabbatic year,
the Lawgiver assigns as a reason, "Ye shall let it rest; that the
poor of thy people may eat and what they leave, the beasts
"of the field shall eat." Thus also as to the Sabbath day:
"Six days thou shalt do thy work, and on the seventh day thou
“shalt rest; that thine ox and thine ass may rest, and the son
"of thy handmaid, and the stranger, may be refreshed,”‡
"Thou shalt not muzzle the ox that treadeth out the corn. If
"a bird's nest chance to be before thee, and the dam sitting upon
"her young, thou shalt not take the dam with the
young: thou
"shalt in any wise let the dam go, that it may be well with thee,
"and that thou mayest prolong thy days." These were pre-
cepts inculcating humanity to the most helpless of inferior ani-
mals, with an anxiety and solemnity unparalleled, I do not
hesitate to say, in any code of laws ancient or modern. And
shall we notwithstanding all this, stigmatise the Jewish system
as sanguinary and cruel: because under an express divine com-
mand, and for the important purposes of establishing in one
chosen people the worship of the true God, and the principles
of pure morality, and above all, for the purpose of preparing
for the gospel scheme, it commanded the extermination of one
impious, polluted, and cruel nation; thus inculcating the horror
of idolatry on the Jews who were to be treated with similar
severity for similar crimes; thus also proving the superiority of
Jehovah over the idols of Canaan, and the terrors of the divine
wrath against the vices pursued with such signal vengeance, in
the only way at once intelligible and impressive, amidst a people
dull and worldly minded, seldom extending their views beyond

*Exod. xxiii. 9. xxii. 22–24. xxiii, 4, 5.
Exod. xxiii. 12.
§ Deut. xxv. 4.

Exod. xxiii. 11.

Ib. xxii. 6

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