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are mainly in the following passages, Ex. xxiii. 23—33; xxxiv. 11. Deut. vii. 16—25; ix. 3; xxxi. 3—5. In these verses, the Israelites are commanded to "destroy the Canaanites" "drive out," "consume." "utterly overthrow," "put out," "dispossess them," &c. Did these commands enjoin the unconditional and universal destruction of the individuals, or merely of the body politic? The word hārām, to destroy, signifies national, as well as individual destruction; the destruction of political existence, equally with personal; of governmental organization, equally with the lives of the subjects. Besides, if we interpret the words destroy, consume, overthrow, &c., to mean personal destruction, what meaning shall we give to the expressions, "drive out before thee;" "cast out before thee;" "expel," "put out," "dispossess," &c., which are used in the same passages? "I will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee." Ex. xxiii. 27. Here "all their enemies" were to turn their backs, and "all the people" to be "destroyed." Does this mean that God would let all their enemies escape, but kill all their friends, or that he would first kill "all the people" and then make them "turn their backs," an army of runaway corpses? If these commands required the destruction of all the individuals, the Mosaic law was at war with itself, for directions as to the treatment of native residents, form a large part of it. See Lev. xix. 34; xxv. 35. 36; xx. 22. Ex. xxiii. 9; xxii. 21. Deut. i. 16, 17; x. 17, 19. xxvii. 19. We find, also that provision was made for them in the cities of refuge, Num. xxxv. 15.—the gleanings of the harvest and vintage were theirs, Lev. xix. 9, 10; xxiii. 22;—the blessings of the Sabbath, Ex. xx. 10;—the privilege of offering sacrifices secured. Lev. xxii. 18; and stated religious instruction provided for them. Deut. xxxi. 9, 12. Now does this same law require the individual extermination of those whose lives and interests it thus protects? These laws were given to the Israelites, long before they entered Canaan; and they must have inferred from them, that a multitude of the inhabitants of the land were to continue in it, under their government. Again Joshua was selected as the leader of Israel to execute God's threatenings upon Canaan. He had no discretionary power. God's commands were his official instructions. Going beyond them would have been usurpation; refusing to carry them out rebellion and treason. Saul was rejected from being king for disobeying God's commands in a single instance. Now, if
