Page:The old paths, or The Talmud tested by Scripture.djvu/469

 is only commanded to Abraham, is asserted to have been found in Noah. God commanded to Abraham to walk with him, and to be perfect; but he declares of the uncircumcised Noah, that he was perfect, and did walk with him. In this respect, therefore, even if the rabbinic interpretation of the words were correct, circumcision has no superiority over uncircumcision. The next proof, namely, "That by the merit of circumcision a covenant was made with Abraham, respecting the giving of the land," is equally inconclusive. Long before the covenant of circumcision God had promised the land to Abraham, and that repeatedly; and not only had promised it, but had actually made a covenant with him respecting the gift, as we read, "In the same day, the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates." (Gen. xvi. 18.) This covenant was made before the birth of Ishmael; and when Ishmael was born, Abraham was eighty-six years of age; consequently, it was at least fourteen years before circumcision, so that the assertion that the covenant respecting the land was made on account of the merit of circumcision is altogether false. God made the covenant, not because Abraham deserved it, but according to his own grace and mercy, when Abraham had no bodily mark to distinguish him from the surrounding nations. Here again, then, the oral law asserts what is false. But the rabbies were not contented with Scripture proof; they felt that the letter of Scripture was against them, and therefore had recourse to their own invention, and have devised the fable that "Circumcision delivers from the judgment of hell, for that Abraham sits at the door of hell, and does not suffer any one that is circumcised to be cast into it." That this is a regular and wilful falsehood, no one that has reason, and takes the Scripture to guide it, can possibly doubt. It implies that many who are circumcised deserve the punishment of hell, and are led to the very door, but that Abraham interferes, and delivers them from their just punishment. If they did not deserve it, and were not liable to it, there could be no necessity for Abraham's sitting in so unpleasant a situation. The guilt of these persons is, therefore, fully admitted, and yet the wise men say, that out of regard to the mere external token of the covenant, God gives up his attribute of justice, and acquits those who deserve punishment. But it implies further, that God does not deal thus to the Gentiles—that to them he exercises all justice, and shows no mercy. Abraham looks on with unconcern when a Gentile is brought to the place of the damned, feels no compassion and exercises none, and the Divine Being himself is made a party in this injustice, and want of compassion. Religion is