Page:The old paths, or The Talmud tested by Scripture.djvu/195

taken in the most favourable point of view, proves only that Israel is not under the influence of the stars; but this exception proves to demonstration that the oral law teaches, that all other nations are under that influence. According to this doctrine, all the Gentiles, and of course Christians among the number, are given up to unchanging and unchangeable fate. They are good and bad, rich and poor, happy and unhappy, according to the sidereal influence at their nativity, and consequently are utterly irresponsible for their actions. A Gentile thief, or murderer, or adulterer, is not so, because he yielded to temptation, or to evil dispositions, but because he happened to be born under the influence of the Moon, or of Mars, or of Venus. This is the religion of the oral law, on the most favourable view of the case, and consequently God is represented first as a partial governor, who gives constitutional advantages to one favourite nation, which He withholds from all others; and then, secondly, as an unjust judge, who punishes the Gentiles for doing what the irresistible influence of the stars compelled them to do. This doctrine is of itself sufficient to prove that the oral law is not of God, and that as a religion it stands upon a line with the heathen and Mahometan systems of fate, and is consequently infinitely below Christianity. The New Testament recognises no system of favouritism, but represents God as a just judge, "who will render to every man according to his deeds" (Rom. ii. 6); and all men as responsible for the evil which they commit. "There is no respect of persons with God. For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law." (Ibid, 11, 12.) This is a view worthy of the Divine character, whereas the astrological system of the oral law, which represents God as giving up all nations to the influence of the stars, and then punishing them for following that influence which He himself ordained, is nothing short of blasphemy, and is much more akin to heathenism than to the doctrine of Moses and the prophets. But, secondly, this passage of the Talmud contains two statements directly contradicting each other. Rabbi Chanina says, Israel is under the influence of the stars—the others say, Israel is not under the influence of the stars; whichever statement we receive as true, the other is necessarily false, and therefore the oral law contains falsehood, and therefore is unworthy of credit. Thirdly, the story which is here given of Abraham has falsehood on the face of it, and after all does not disprove, but rather confirms the doctrine that Israel, as well as the other nations, is under the influence of the stars; for as Rashi tells us, Abraham and Sarah escaped from their sidereal destiny only by changing their names. Rashi's words are—