neither is there respect of persons with him." (Ephes. vi. 9.) It also plainly teaches that the relation which exists between believing masters and servants is, before God, that of brethren. "And they that have believing masters, let them not despise them, because they are brethren; but rather do them service because they are faithful and beloved, partakers of the benefit." (1 Tim. vi. 2.) Yea, the New Testament lays down a general principle, the very opposite of that, that "women, and slaves, and children are exempt from the study of the law." It says, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus." (Gal. iii. 28.) It does not dispense men from their relative duties, nor deprive any of their legitimate privileges, but teaches that for all, Jew or Greek, bond or free, male or female, there is but one way of salvation. Very different is the doctrine of the oral law. We have seen that it makes a grand distinction between male and female, bond and free, we need not, therefore, be surprised if it make the line of demarcation broader still between Jew and Greek.
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Hebrew characters)
"A Gentile who employs himself in the law is guilty of death. He is not to employ himself except in the seven commandments that belong to the Gentiles. And thus a Gentile who keeps a Sabbath, though it be on one of the week days—if he make it to himself as a Sabbath, he is guilty of death. It is not necessary to add, if he appoint for himself a festival. The general rule is that they are not permitted to innovate in religion, or to make commandments for themselves out of their own heads. Either let a Gentile become a proselyte of righteousness, and take upon him the whole law: or let him remain in his own law, and neither add nor diminish. But if he employs himself in the law, or keeps a Sabbath, or makes any innovation, he is to be beaten and punished, and informed that he is for this guilty of death—but he is not to be killed." (Hilchoth Melachim, c. x. 9.) This law is taken from the Talmudical treatise Sanhedrin,[1]
- ↑ Fol. 59, col. 1.
