a vesture shalt thou change them, and they shall be changed; but thou art the same, and thy years shall have no end." (Ps. cii. 25-27.) In both these passages, unchangeableness, entire freedom from all vicissitude and succession, is presented to our view as the prominent feature in the character of Deity. Whereas, the God whom the rabbies describe, is a being subject to the same alterations as ourselves, and liable to change, in its worst form, that is, to that change of will which ensues on disappointed expectations. They say, that their God destroyed his temple and sent his children into captivity, and that now he is very sorry for it, and vents the bitterness of his grief in lamentations compared to the roaring of a lion. Such a deity is no more like the God of Abraham, Isaac, and Jacob, than Jeroboam's calves. He may not be a graven image, but he is nevertheless an idol, not indeed of gold or silver, but of the imagination. Nothing can be more different than the Being described by the rabbies, and that God declared in Moses and the Prophets. And yet on this very point, where the oral law errs so grievously, Christianity maintains the truth. The New Testament declares unto us the same Being revealed in the Old. It says, "Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." (James i. 17.)
But the rabbies falsely ascribe to God not only variableness, but imperfect knowledge also. They say, that He spends a fourth part of the day in the study of the law. Now either God knows the law, or he does not. If he does know the law, then study is useless; and if he does not, then his knowledge is imperfect, and either supposition is altogether unworthy of the Deity. Indeed it is very difficult to argue against a doctrine so monstrous, or to show the full absurdity where the subject is so grave and sacred. But we put it to the good sense of every Israelite, and ask him whether he can believe that the God of knowledge studies in his own law? Is not such an assertion a blasphemous falsehood, and does it not show that those who made it were themselves utterly devoid of all true knowledge of God? Some persons endeavour to excuse this blasphemy by saying that the words are not to be taken literally, and that the rabbies employed oriental figures. But this will not save the credit of the oral law; for if we admit the figure, we cannot excuse the blasphemy contained in the assertion, that God studies the law one fourth of every day. No man that has any reverence for his Creator would venture to use such language, not even in the way of a parable. It proves in every case that those rabbies were totally devoid of that reverence which is due to God, and therefore most unfit teachers of religion. But, further, if these passages be figurative, what is the real sense? What is meant by studying in the law,
