Page:The old paths, or The Talmud tested by Scripture.djvu/453

 in the course of its progress it gets so many additions, and undergoes so many changes as at last to be scarcely recognisable. This circumstance makes all oral tradition uncertain and unsatisfactory, but is particularly suspicious when it appears, not only opposed to the Scripture character of God, but also favourable to the evil propensities of man. If it had exacted a more scrupulous regard to truth and a willing submission to hardship and inconvenience for the sake of truth, then, as opposing the principles of self-interest, it would have been less suspicious; but when it actually tells men that to do what may save them from worldly trouble or personal disadvantage is a Divine institution, one cannot help suspecting that it is an invention of men, who found it convenient occasionally to escape from the obligation of an oath. But after all, the great arbiter must be the written Word of God. The rabbies say, That it has been learned from Moses by oral tradition, that the words, "He shall not profane his word," mean that a man shall not himself profane his word in a way of levity, but that he shall go to a wise man and get absolution; let us then read the whole verse from which those words are taken:—

"If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceedeth out of his mouth." Now let any man of common sense and honesty say, whether if it had been God's intention to forbid all absolution from oaths, He could have employed words more to the purpose than these; or whether the plain simple grammatical meaning is not directly opposed to the rabbinic doctrine? God says, If a man swear, he shall not profane his word. The rabbies say, he may profane his word. To prevent all mistake, God further adds, "He shall do according to all that proceeds out of his mouth." The rabbies say, he need not do what proceeds out of his mouth; and yet they have the face to tell us, that their doctrine is from Moses, and is the traditional interpretation of words which signify the very reverse of what they say. It is only wonderful that they should have referred to this verse at all, and the fact can only be accounted for by the supposition that this verse was too plain to be got over, and therefore they thought it best to take the bull by the horns, by selecting this very verse as the basis of their interpretation. That this verse in its grammatical construction is directly opposed to the oral law no one can doubt, for it forbids what the rabbies allow, and commands what the rabbies forbid. But the opposition is not found in this verse