Page:The old paths, or The Talmud tested by Scripture.djvu/36

 commanded them, saying, At the end of every seven years, in the solemnity of the year of release in the Feast of Tabernacles, when all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men ''and women'', and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law." (Deut. xxxi. 10-12.) Here a most beautiful order is observed, and required of women as well as men; hearing—learning—fearing—keeping the words of the law—God wills that that women should fear him and keep his commandments as well as the men; and therefore he wills that they should make use of the same means, that they should hear, and learn all the words of the law. The traditionists have, therefore, in this case plainly made void the law of God. God commands women as well as men to learn the law; the Rabbies say they are exempt from this duty. God commands that the woman should be taught. It is plain, therefore, that the oral law, which contradicts the written law, cannot be from God. The command of God is so plain that it is unnecessary to enter deeply into the second Rabbinical reason for the prohibition to teach women the law. It is evident that God did not think that the poverty of their understanding was any obstacle to their learning his will. Indeed it has pleased Him to show that He is no respecter of persons with regard to male or female, more than with regard to rich or poor. He has not only given them his law, but conferred on women as well as men the gift of prophecy, so that the names of Deborah, Hannah, and Huldah, must ever be remembered amongst the inspired messengers of God. The Rabbies seem to have forgotten that "the fear of the Lord is the beginning of wisdom," and that this fear may be implanted by God just as easily in the heart of a woman as of a Rabbi. But without inquiring further into their reasons or their motives, suffice it to say, that the oral law in thus robbing women of their right and inheritance in the law of God, and in degrading them to the same category with children and slaves, is opposed to the plain commands of the written law. But not so the New Testament. It exactly agrees with the Old in considering woman as a rational and responsible being, and a candidate for everlasting life. It, therefore, gives one general rule for the education of children, male and female. "Ye fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord." (Ephes. vi. 4.) It does indeed prescribe modesty and subjection to the women in the mode or learning, but in so doing it plainly points out their duty to become acquainted with the will of God. "Let the woman learn in silence with all subjection. But I suffer not a