Page:The old paths, or The Talmud tested by Scripture.djvu/452

 absolution from oaths. ''This matter has no foundation whatever in the written law'', but it has been learned from Moses, our master, by oral tradition, that the Scripture, 'He shall not profane his word,' (Numbers xxx. 3, in the English Bible 2,) means, that a man shall not himself profane his word in a way of levity and with a contemptuous mind, according as it is written, 'Neither shalt thou profane the name of thy God' (Levit. xix. 12); but if a man repent and change his mind, a wise man is to absolve him." (Hilchoth Sh'vuoth, c. vi. 1, 2.) Here it is plainly taught, that if a man has reason to fear any personal inconvenience, or even if he changes his mind, he may escape from the most solemn obligation that can be laid upon the consciences of men; and that, after appealing to God in confirmation of his declaration to do or to leave undone some particular action, one or more of his fellow-sinners can remit his duty to his Creator, and give him a license to do the very contrary of that which he had promised before and unto God, that he would do. Now let every Israelite reader first consult his own reason, and reflect whether this doctrine is agreeable to the character of God, as set forth in the Scripture. The God of the Bible is a God of eternal and immutable truth. One of his peculiar characteristics, that he keepeth covenant and mercy. A man, therefore, who breaks his word, and still more so, a man who breaks an oath, is unlike God. Is it probable, then, that God would give a religion with a special provision for making men unlike himself? Again, God is a God of knowledge, and therefore knows that the children of men are in a great degree the children of habit; he knows also that by habit the evil propensities are strengthened, and that there is in men a strong propensity to shrink from their word, if it cause any trouble or damage: is it likely, then, that God would give a law directly tending to strengthen that evil propensity by forming a habit of breaking one's word, even under the solemn circumstances of an oath? Reason decides that such a law cannot proceed from the God of Israel. Has it then any support in the written Word of God? It would be strange, indeed, if the Word of God should contain anything contrary to reason. As revealing the nature of Him who is incomprehensible, it may contain things above our reason: but that in giving laws for man it should give him license to do what his reason tells him is directly opposed to the character of God, is altogether incredible. The rabbies, themselves, however, do not endeavour to justify the doctrine by a reference to Scripture. They say in plain terms, "This matter has no foundation whatever in the written law," and thus acknowledge that it is altogether a matter of tradition, the argument against it, therefore, becomes doubly strong. Every one knows, that a story loses nothing by passing through many mouths, but that