Page:The old paths, or The Talmud tested by Scripture.djvu/254

 not know enough of the oral law to help them to keep the Sabbath, much less to observe the six hundred and thirteen commandments; can it be said, then, that they possess a religion with which they are not even acquainted? If the knowledge and practice of the oral law be necessary to constitute a true Jew, ninety-nine out of every hundred must give up their claims to the Jewish name. But then what is to become of the Jewesses, who are not even obligated to learn? Every rabbi will be willing to confess that the women at least are ignorant of the oral law. Can they then have a portion in the world to come? If the knowledge and practice of the oral law be necessary to salvation, they cannot. But if they can be saved without it, then it follows that God has given a law, the knowledge of which is not necessary to salvation. Let every Jew ask himself this question, Am I acquainted with all the precepts of the oral law? If not, can I be saved without this knowledge? If I cannot, then the Jewish religion is one which makes it impossible for the poor to be saved. If I can, then the Jewish religion is of no real use, for I can be saved even without knowing it. Such a religion cannot be from God. His religion is necessary to be known by every man, woman, and child in the world, and the knowledge of it is just as easy to be acquired by the poor and unlearned as by the rich and studious. Let then the poor and the unlearned consider the folly of professing a religion, with which they can never hope to become acquainted, and let them return to the religion of Moses and the prophets, which, by the help of the God of Israel, every one can understand, at least so far as is necessary to salvation. The Bible, like everything that has God for its author, has beauties discoverable by the eye of the poor, at the same time that it has perfections to exercise the observation and skill of the most learned. And this holy book is the heritage of Israel, which the oral law can never be. The oral law may be the heritage and religion of the rabbies who know it, but it has no more to do with the religion of those who know it not, than the laws of the Chinese. The great majority of the Jewish people might just as well call themselves followers of Confucius. No man can be said to believe in doctrines which he does not know, and can never hope to know: and this is the case with nine-tenths of the oral law.