Page:The old paths, or The Talmud tested by Scripture.djvu/28

thee; and thou shalt observe to do according to all that they inform thee; according to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not decline from the sentence which they shall show thee to the right hand nor to the left." Here, say the traditionists, is a plain and unequivocal command. No doubt, God here plainly declares what is to be done in a difficult case. He commands the Israelites to go to the place which the Lord God chose, that is, to the place where was found the ark of the covenant; and to inquire, not of the Rabbies, but of the priests, the Levites, and the judge (Hebrew characters). But this passage, instead of proving that "the fear of the Rabbi is as the fear of God," proves the contrary. It supposes first, that the Rabbies and learned men may differ in judgment, that there may be a controversy, and consequently, that one party may be in the wrong. It, therefore, effectually overthrows Rabbinical infallibility. It shows that these learned men are, after all, only poor fallible creatures like ourselves, and that, therefore, we are not to fear them as we would fear God, nor reverence their dictates, as the Word of God. It shows secondly, that in a case of difficulty, the Israelites were not to appeal to the Rabbies, but to the priests (Hebrew characters), and to the judge (Hebrew characters), and even to them only in the place which the Lord should choose. There is not one word said about the Rabbies or the wise men, and, therefore, this passage completely annihilates all their lofty pretensions. For centuries the place which the Lord chose has been desolate, and there has been no priest standing to minister before the Lord. The Jews have thus lost all possibility of appeal. They have neither ministering priest nor judge, and the Mosaic law nowhere recognises the pretensions of the Rabbies. But some Jew may say, that though this passage does not prove the authority of the Rabbies, it does at least warrant the Jews in persisting to reject the claims of the Lord Jesus, for that he was condemned by the priests, and in Jerusalem, the place which the Lord chose. We confess that this objection is plausible; but can easily prove that it is nothing more. In order to this, we ask the Jews, whether the above command to abide by the sentence of the priests is in every case, and without any exception, binding? To this question there are two answers possible—Yes and No. If they say No, then they admit that the priests might sometimes be in the wrong, and we would, of course, take advantage of this admission to show that they erred in their judgment on Jesus of Nazareth. They will then, most probably, say, Yes; the sentence of the priests, the Levites, and the judges, is in every case binding, and Israel is commanded not to deviate from it, either to the right hand or to the left, upon pain of capital punishment. We beg of them then to turn to the 26th chapter of the Prophet Jeremiah, and to consider the case there