collection of these commentaries, and to reduce them into one body. But death prevented Rabb Afhe. from completing his defign. However, his fucceffor Maremar, and his colleague Mar, the fon of Rabh Afhe, continued the work, and after feventy-three years labour, about the year of our Lord 500, it was brought to the state in which we now have it; and being compiled for the ufe of the Jews in Babylon, and from the lectures of the Heads of the Academies there, it took the name of the Babylonish Talmud. It is alfo fometimes called 7 7 7 (Talmud divne madinha) The Talmud of the Children of the Eaft. The Babylonish Talmud contains a Gemara only to 35 tracts: the whole order of feeds, except Beracoth, being without a commentary; as is Shekalim in the order of Solemn Feafts: Edajoth and Avoth in the order of Damages, Middoth and Kinnim in the order of holy things, and the whole order of Purifications except Nidda. In forming this compilation, Rabh Ashe proposed to himself these four things. 1. To explain the Mishna, and to fet down the different fenfes of the text where it would bear them, and the words would favour fuch different fenfes; together with the arguments of every Doctor by which he defended his own opinion, and a declaration at last where the truth lay, "2. To give sentence upon every controverted cafe, either concerning a particular text, or its meaning, or the confequences which were drawn from it, or which lean upon it. "3. To produce the Decrees and Conclufions which had been made by thefe Doctors from time to time, fince the publishing of the Mishna, and the foundations they went upon, with the arguments they used to prove them. 4. To bring myftical explications of fuch things as agreed with the fenfe of every chapter that was to be illustrated.” §4. Of the ftyle of the Talmud. by nɔɔbn (Hali, The Hebrew of the Mifhna is, for the most part, pure and easy, but the ftyle is concife, elliptical, and admits of different interpretations. The Gemara, however, of either Talmud, particularly of that of Jerufalem, is compofed in a very impure and barbarous style, abounding in words of foreign derivation and of many different languages. And an additional difficulty arifes from the method in which objections are propofed or queftions answered. With this method it is neceffary to become well acquainted before any one proceeds to read the Talmud. And the book of all others beft calculated to give this information is the coth Olam) or Journies of Eternity, together with the 12 (Mahaggemara) or Entrance to the Gemara, edited in one volume by Conft. L'Empereur in 1634, or by Bafhuyfen in 1714; to which the latter editor has added an пn (Maphteach haggemara) A key to the Gemara, and on nad (Suggioth hattalmud) The paths of the Talmud. This book, together with Buxtorf's Rabbinical Lexicon, and that by R. David Cohen de Lara, called 777 (Ir David) The City of David, explaining the foreign words that occur in the Talmud, are abfolutely indifpenfible by thofe who wish to read any of the Gemara. There is likewife fome useful information on this head in the 1ft vol. of Millii Catalecta Rabbinica, under the title of Formula Talmudica. voa $5. Of the utility of the Talmud. The high eftimation in which the Jews hold the Talmud abfolutely ex Kk 2 ceeds ceeds all bounds, and has frequently led them to indulge in praifes of it, which the most favourable judge cannot avoid cenfuring as blafphemous, On these it is not intended to dwell: the following, however, are a few of the exaggerated encomiums in which their writers fo frequently allow themselves when treating of the Talmud. "Do not imagine," fays one of them," that the foundation of our religion is the Written Law, but rather that it is established upon the Oral Law for the covenant was made between God and the Ifraelites according to the Oral Law: as it is written (Exod. xxxiv. 27.) For after the tenor of these words I have made a covenant with thee and with Ifrael." And they confider this Oral Law with its expofitions as far more valuable than the Scriptures: for they compare "the text of the Bible to water, the Mishna to wine, and the Talmud (i. e. the Gemara) to fpiced wine." And the study of this book is to be preferred to that of all others. "Nothing is fuperior to the most holy Talmud." And a common maxim to be found in the Rabbinical writings is, My fon, hearken to the words of the Scribes more than to the words of the law.' And again : "Know that the words of the Scribes are more lovely than, the words of the Prophets." And in order more forcibly to recommend the study of the Talmud, they have the folly and the wickedness to declare, that, "As there are 12 hours in the day, God ftudieth three in the Law and the reft in the Talmud." And fuch is the reverence that they have for these traditions of their elders, that one of their most celebrated commentators has faid, "Thou shalt not turn afide from the words of the wife men even if they fhould fay of the right hand that it is the left, and of the left hand that it is the right." "He who diffenteth from his teacher is as if he diffented from the Divine Majefty but he who believeth the words of the Wife, is as if he believed on God." : And as, on the one hand, these traditions and commentaries have been fo highly extolled and immoderately prized by the Jews, fo, on the other, have they been as much depreciated, and without reafon contemned by Chriftians. The bigotry of fome Popes induced them at various times to iffue out their edicts, condemning the Talmud to the flames. Gregory the 9th is faid to have burnt twenty cart-loads of Hebrew books and Paul the 4th, according to the calculation of the Roman inquifition, committed to the fire twelve thoufand copies of the Talmud. In the beginning of the 16th century, a controverfy arofe, on the sub ject of the value of Hebrew writings, between Pfeffercom, a converted Jew, and the famous Reuchlin. The former propofed, that all the Hebrew books that could be procured fhould be burnt, with the exception of the Bible; and he endeavoured to perfuade the Emperor Maximilian of the neceflity of that measure. Reuchlin, on the other hand, maintained that much useful knowledge was comprized in many of these writings, and, among others, in the volumes of the Talmud: and that, although they contained much of abfurdity, and many fuperftitious and fabulous le gends, ftill they were valuable, inafmuch as they afforded confiderable information on many points of the Chriftian religion, and many argu ments wherewith to confute the Jews, and that confequently they ought to be preserved. This controverfy was carried on, with much acrimony, on both fides, for five years, and a full account of it will be found in Sleidan, under the year 1520. At length Leo the 10th decided in favour of Reuchlin, and condemned his adverfaries. And And this opinion of Reuchlin was fanctioned by the approbation of many learned men, both of his own time, and of fucceeding ages. And he feems to have fteered with just discrimination between the two extremes above mentioned. That many abfurdities are contained in the Talmud, is evident to any one who opens it: but no one can deny that much advantage is to be derived from it by Chriftians, who is acquainted with the labours of the indefatigable Lightfoot, Meufchen, Carpzovius, and Schoettgenius. These writers, particularly the firft, have elucidated many paffages, both in the Old and New Teftaments, which refer to Jewish cultoms and traditions, and have explained many difficulties which occur in the genealogies, in the topography of the holy land, in the temple service, and many other fimilar points. On this fubject, however, the opinion of Buxtorf (himself an hoft) in bis Epiftle Dedicatory to his Lexicon Talmudicum, may be held decifive. "Sunt enim in Talmud adhuc multa quoque Theologica fana, quamvis plurimis inutilibus corticibus, ut Majemon alicubi loquitur, involuta: funt in eo multa fida Antiquitatis Judaicæ collapfæ veluti rudera & veftigia, ad convincendam pofterorum Judæorum perfidiam, ad illuftrandam utriufque Teftamenti hiftoriam, ad recte explicandos ritus, leges, confuetudines populi Hebræi prifci, plurimum conducentia. Sunt in eo multa Juridica, Medica, Phyfica, Ethica, Politica, Aftronomica, & aliarum fcientiarum præclara documenta, quæ iftius gentis & temporis hiftoriam mirifice commendant. Sunt in eo illuftria ex antiquitate proverbia, infignes fententiæ, acuta apophthegmata, fcitè prudenterque dicta innumera, quæ lec torem vel meliorem vel fapientiorem, vel doctiorem reddere poffunt, &.ceu rutilantes gemmæ non minus Hebræam linguam exornant, quam omnes Latii & Græciæ flofculi fuas linguas condecorant. Sunt in eo multæ vocum myriades, quæ, vel voces in Scripturæ Sacræ ufu raras, illuftrant, & native explicant, vel totius linguæ Hebrææ & Chaldææ ufum infigniter complent & perficiunt, qui alioqui in defectu maximo mutilus & mancus jaceret. Sunt denique in eo quamplurima ad infinita Novi Teftamenti loca quoad voces, phrafes & hiftoriam infigniter illuftranda, maximum momentum habentia," § 6. Of the Editions of the Mishna and Talmud. As it is not the intention of this paper to enumerate in order the various editions either of the Mithna or Talmud, it may perhaps be fufficient to point out one or two of those moft worthy of notice. The Mishna has frequently been printed feparate from the Gemara, fometimes with, though more generally without points, and. sometimes accompanied with a commentary. The edition of Amsterdam, 1646, is in duodecimo. It is edited by Menaffeh ben Ifrael, and contains only the text of the Mifhna. It has the vowel points fubjoined, and is very neatly, but not very correctly printed. There is another pocket edition, published at Amfterdam in 1697, without points, and with a fhort comment by Kafnaki. A very beautiful edition is that of Venice, in 1606. It is in folio, very elegantly printed, and contains the commentaries of Maimonides and Bartenora. But the most elegant and most useful of all the editions of the Mischna is that by Surenhufius. It was publifhed at Amfterdam in 6 volumes folio: the firft in 1698, the laft in 1703. It contains the text of the Mifchna, without points, a Latin tranflation of the text, and of the commentaries of Maimonides and Bartenora, together with copious notes, and many illustrative plates. To each volume is prefixed an elegant elegant frontispiece, and the whole work is a very handsome monument of his labour, modefty, and erudition. Many tracts of the Mishna have at different times been publifhed by learned men, a catalogue of which, though not complete, may be feen in Leufden's Philologus Hebræo Mixtus, and in Wotton's Shabbath and Eruvin. The Jerufalem Talmud confifts of one volume in folio: it was printed by Bomberg, the celebrated Hebrew printer, at Venice, 1517, and afterwards at Cracow in 1609. The Babylonian Talmud has frequently been printed. The beft edition is that of Venice, by Bomberg, 1520, in 12 volumes folio. The edition by Frobenius, at Bafle, in 1581, is incomplete, all those paffages which are directed against Christianity being cut out by the cenfors. It has one advantage, however, over the Venice edition, as the Scriptural references of the quotations in the Talmud are noted in the margin. The laft edition of this Talmud is that of Frankfort on the Mayne. APPENDIX. It fhould have been obferved under Part I. that there are four other short tracts, which were not received by the ancient Jews into the body of the Talmud, but have been added to it, together with mas Pirke Avoth, The Chapters of the Fathers, by thofe of later times. 1. Maffecheth Sophrim, The Tract of the Scribes. In what manner, on what parchment, and with what niceties, the book of the Law is to be written. In what manner, and by how many in the fynagogue it is to be read. Of the excellency of the study of the Law, c. 21. מסכת שמחות Evel rabte, The great mourning, called alio אבל רבתי .2 Maffecheth femachoth, The treatife of (forbidden) joys. Of mourning: ceremonies with which the dead are to be mourned of pollution from the corpfe, c. 14. : 3. Callah, The Bride. Of the acquifition of the Bride: of her marriage ornaments of the confummation of the marriage, and other circumftances relative to the bride, c. 1. 4. Maffecheth derech eretz, The tract of the way of the earth, i. e. on moral conduct, called by them the way of the earth. This confifts of the larger tract, and the lesser tract. The former has c. 10. the latter c. 6. At the end of this tract is fubjoined a chapter, called piw pro Perek Schalom, The chapter of peace. The learned reader will readily perceive, that in the compilation of this paper much obligation has been had to Maimonides' Preface to the Order of Seeds; to Buxtorf's Recenfio Operis Talmudici; to Wotton's Mifcellaneous Traditions of the Scribes and Pharifees; to Voifin's Prolegomena ; to Raymund Martini Pugio Fidei ; to Leufdens Philologus Hebræo-Mixtus, and to Prideaux's Connection of the Old and New Testament. BRIEF ACCOUNT OF THE SCOTCH EPISCOPAL CHURCH. TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE. GENTLEMEN, THE Bishops and Clergy of the Scotch Epifcopal Church are much obliged to Cornelius; in compliance with whofe friendly reque have fent you the following brief but faithful account of that Church. The The prefent Scotch Epifcopal Church is the remains of that Church of the fame defcription, which was deprived of a legal establishment at the revolution in the year 1668. Her fortunes from that period are detailed in a work written on the fubject by one of her clergy, the Rev. Mr. John Skinner, at Linfurt. This work, the title of which is, An Ecclefiaftical Hiftory of the Church of Scotland, is recommended by the venerable minifter of Nayland, in his life of Bishop Horne, as proper to be read by those who wish to become acquainted with the hiftory of the Scotch Epifcopal Church. There it is fhown that the Epifcopacy which the Church of England derives in a direct line from the apoftles, was happily communicated to the Scotch Epifcopal Church, at the restoration of Charles II. when the perfons who were nominated to the vacant fees in Scotland, were confecrated by English Bithops. The blefling of epifcopacy thus obtained, was enjoyed in Scotland, with the fupport of a legal eftablishment till the revolution, when the fate which this primitive mode of church government experienced, is well known. Every true epifcopalian will admit, that the Scotch Bishops who were deprived at the revolution, had not received their epifcopal authority from any earthly power whatever. From this principle it follows that, when by that act they were stripped of their temporalities and the honours annexed thereto, they ftill continued as much bishops as they were before. Hence, the prefent bifhops of Scotland who have received their spiritual powers by regular fucceffion from the bithops deprived at the revolution, muft be true bifhops. As fuch, indeed, they were recognized by the Parliament of Great Britain, when a bill was a few years ago paffed in favour of the Scotch Epifcopalians. And by all the English Bishops, who have ever had occafion individually to deliver their fentiments on the head, the epifcopal character of the Scotch Bifhops has been owned. The Scotch Epifcopal Church ufes, in the exercife of public worship, the liturgy of the Church of England in every thing except in the communionoffice. Inftead of the communion-office of the Church of England, the has adopted that which was compofed for herself in the time of that bleffed martyr Charles I. On the differences between the two offices, I fhall not venture to pronounce. But, as far as I know, the most competent judges in matters of this kind have generally given the preference to the Scotch communion-office, on account of its nearer conformity to the forms made ufe of in the Primitive Church, at the celebration of the Christian facrifice. Against the English communion-office, however, the Scotch Epifcopalians have no objections which would hinder them in any part of England or Ireland from joining in the use of it. The 39 Articles of the Church of England, the Scotch Epifcopal Church receives as they are truly explained by the Bishop of Lincoln and Mr. Daubeny. And with her bishops and clergy, the works of the judicious Hooker, of Mr. Leflie, of Bifhop Taylor, of Bishop Horne, of Mr. Jones, and of the worthy Guide to the Church, are in high estimation. From thence may be inferred what their religious and political fentiments are. His Majefty, whom God long preserve, has no subjects more faithfully attached to his royal perfon and equitable government, than the Scotch Epifcopalians. During the last ten eventful years, while the meetinghoufes of moft diffenters from the established Kirk have refounded with the |