but justice alone, shall influence the decision. Which, then, Judaism or Christianity, is most agreeable to the character of Him of whom the Psalmist says, "He cometh to judge the earth: with righteousness shall he judge the world, and the nations with equity?"
We are sure that the good sense of the Jewish nation must decide, that the impartial justice of the New Testament-representation is most in accordance with the spirit of the law and the prophets. Nay, we believe that every devout and thinking Israelite will feel that the Talmudic picture of God's judgment misrepresents the God of Israel as much as any graven image ever deified by heathen idolaters. To suppose that God would make a mock overture of mercy, or offer a mock trial to any of his creatures, is to strip him of the attributes of Deity, and to exhibit a blind and senseless bigot as the object of Israel's worship. A statement so abhorrent even from human reason, and so inconsistent with the Word of God, proves that its authors were not moved by the Spirit, and that the religion of which it forms a part cannot be divine. But here, as in many cases which we have already pointed out, the New Testament avoids the error of the Talmud, and teaches the doctrine conformable to the law, and in accordance with right reason. Let the advocates of the oral law explain the fact.
But this Talmudic representation of the day of judgment is not only opposed to reason and Scripture, but also seems to contradict other statements of the oral law. Here the Gentiles appear to be marked out for destruction; whereas, we are told elsewhere, that the pious of the nations of the world are to have a part in the world to come: and that obedience to the seven commandments of the sons of Noah, is all that is required from a Gentile. If this be true, what need is there of giving them the command to keep the Feast of Tabernacles? But, above all, if they are to be cast down into the lowest hell, as the Prayer-book says, how can they have a part of the blessings of the world to come? It is at the very least, the duty of those who advocate the oral law, to explain this matter to us Gentiles. We cannot persuade ourselves that a religion, which makes so little provision for the eternal welfare of the great bulk of the human race, can possibly proceed from Him who is the God of the spirits of all flesh, the Creator and Preserver of all mankind. Living daily by his bounty, and receiving all we have at his most gracious hands we believe that if he makes such provision for our bodies, He has made still more for our immortal spirits; and therefore, amongst other reasons, we believe in Christianity; for if it be not true, there is no spiritual provision for the Gentiles, and God has left the majority of his rational creatures without any proof of his paternal affection.
