plicitly acknowledges the authority of the oral law. In the daily prayers, fol. 11, is found a long passage from the oral law, beginning,
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"which are the places where the offerings were slaughtered," &c. On fol. 12, we find the thirteen Rabbinical rules for expounding the law, beginning,
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"Rabbi Ishmael says," &c. At the end of the daily prayers
we find a whole treatise of the oral law, called, (Hebrew characters)
"the ethics of the fathers," the beginning of which treatise
asserts the transmission of the oral law. In the morning
service for Pentecost, there is a most comprehensive declaration
of the authority and constituent parts of the oral law. "He,
the Omnipotent, whose reverence is purity, with his mighty
word he instructed his chosen, and clearly explained the law,
with the word, speech, commandment, and admonition, in the
Talmud, the Agadah, the Mishna, and the Testament, with the
statutes, the commandment, and the complete covenant," &c.,
p. 89. In this prayer, as used, translated, and published by the
Jews themselves, the divine authority of the oral law is explicitly
asserted, and the Talmud, Agadah, and Mishna, are
pointed out as the sources where it is to be found. For these
two reasons, then, we conclude that the Judaism of the Jewish
Prayer-book is identical with the Judaism of the oral law, and
that every Jew who publicly joins in those prayers does, with
his lips at least, confess its divine authority.
Having explained what we mean by Judaism, we now go on to another preliminary topic. Some one may ask, what is the use of discussing these two systems? May they not both be safe ways of salvation for those that profess them? To this we must, according to the plain declarations of these systems themselves, reply in the negative. The New Testament denounces the oral law as subversive of the law of God. "Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? He answered and said unto them Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for commandments the doctrines of men." (Mark vii. 5-7.) The oral law is still more exclusive. It excludes from everlasting life all who deny its authority, and explicitly informs us that Christians are comprehended in anathema,—
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