Page:The old paths, or The Talmud tested by Scripture.djvu/457

 *fanation of God's name; and, so far as they can, stamp dishonour upon the religion of Israel. Those, who disapprove the idea of a rabbi's absolving from a solemn oath, and think that oaths are not to be tampered with, are bound not only to protest against this particular abuse, but to reject the whole oral law. The rabbies declare that this doctrine is not an ordinance of the scribes, but an oral tradition from Moses; if then it be false, the rabbies are again convicted of passing off an invention of their own as an ordinance of God, and are therefore wholly unworthy of credit. The oral law depends altogether upon the validity of the testimony, and if the witnesses can be proved, in any one instance, to have spoken falsehood, the credit of the whole is destroyed. Now this is eminently the case, for not only have they said what is false, but have endeavoured to establish a principle subversive of all reverence for truth. It would be difficult for any man, who was known as one in the habit of getting dispensation from oaths, to find belief or credit in the world, and he would scarcely be admitted as a valid witness in a court of justice; but the man who propounds dispensation from oaths as a religious doctrine, and teaches it systematically as agreeable to the will of God, is a more suspicious person still, and such are the authors of the oral law. The former might be regarded as a deluded person, who only broke his oaths when he got dispensation, but the latter would be considered an artful underminer of principle, and a wilful despiser of truth; his testimony would, therefore, have no weight. Now, it is upon the testimony of such persons that the authority of the oral law entirely depends. It is confessed, that until the Mishna and Gemara were compiled, there was no written record of its contents, but that it was propagated from mouth to mouth. If, therefore, it appear that those who transmitted it were men whose love for truth was equivocal, we cannot be sure that they did not transmit a forgery. The doctrine, which we have just considered, shows that they did not love truth, and that they have actually libelled the memory of Moses, the servant of God, by asserting that he taught them how to get absolution from oaths. It is for the Jews to consider whether they will still be deluded by such incompetent witnesses, and still, even silently, uphold a doctrine so dishonouring to their religion.