these were the good angels, with whom a holy man might hold converse, but we are also told that he understood "the language of demons." What was the object of this? Rashi answers again—
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"For the purpose of adjuring them: and hence it follows that amulets may be made in order to effect cures." From this it appears that the Talmud allows a man to have converse with evil spirits, and that this precedent establishes the lawfulness of amulets. And this is the religion of the oral law, these the doctrines and practices of the men who rejected Jesus of Nazareth! Here is real heathenism, not one shade of which appears in the New Testament. Oh! how different is this from the doctrine of Moses and the prophets. The oral law sends sick men to seek help in amulets and charms, but not to the God of Israel. Now what difference is there between this and the conduct of Ahaziah, when he fell down through the lattice in his upper chamber in Samaria, and was sick? "He sent messengers, and said unto them, Go inquire of Beelzebub the god of Ekron, whether I shall recover of this disease. But the angel of the Lord said to Elijah the Tishbite, Arise, go up to meet the messengers of the King of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to inquire of Beelzebub, the god of Ekron?" (2 Kings i. 2, 3.) And so it may still be said to Israel, Is it not because there is not a God in Israel, that ye go to amulets and charms in order to get cured of your diseases? Moses points to God as the great physician; he says, "Wherefore it shall come to pass, if ye hearken to these judgments, and keep and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers. And the Lord will take away from thee all sickness." (Deut. vi. 12-15.) God himself says—
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"I am the Lord that healeth thee." (Exod. xv. 26.) But the oral law leads men away from God, and tells them to go to an approved man and to get an approved amulet, and for this allows to learn the language of demons, and to compel them by adjuration to be subservient. Where, in all the Old Testament, is there any thing like this? When the widow's son was sick, Elijah did not give her an amulet to make him well, and yet, if there were such things, it might be supposed that he knew of them, and knew how to make them; in short, that he was an approved man and could make an approved amulet; but Elijah's trust was not in such heathen nonsense, but in the
