and there arise after them another council, which wishes to abrogate the former things, and to root out that ordinance, decree, or custom, it is not permitted, unless they excel the former in wisdom and in number." (Ibid. c. ii. 1, 2.) According to this doctrine the Sanhedrin in one generation may teach one doctrine, and in the next generation another Sanhedrin may abrogate all the legislative acts of the former, and teach another doctrine, and yet, though one of the two must necessarily be in the wrong, Israel is bound to obey both; and thus the law is made to sanction disobedience to itself. Nay, more, the will of God is made actually to depend upon the wit and the will of man. Instead of being eternal and unchangeable truth, it must vary with each succeeding generation, so that what was truth to a father, might be falsehood to his son; and every new Sanhedrin would, in fact, have the power to make a new law. How, then, can the Jews pretend that the Mosaic law is unchangeable? Here it is asserted, that the Jews are to receive, as the law of Moses, whatever the Sanhedrin may think right to teach—and that every new Sanhedrin may overturn the doctrines of their predecessors, and teach the very opposite; so that instead of being eternal, the law would be one of the most changeable things in the world, and might never last the same for even two generations. But how can any man possibly believe, that a command so preposterous should come from God, or that he would deliver over his people Israel, bound hand and foot, into the power of seventy-one persons, and require unconditional obedience, no matter whether these persons were in the right or in the wrong? Pretensions so extravagant justly excite suspicion, and entirely destroy the credit of those that make them. They betray an inordinate lust of power, and savour far more strongly of ambition than piety. It was no doubt very convenient for the members of the Sanhedrin to be able to reverse the decisions of their predecessors. On these terms, the law could never stand in the way of their own schemes. No matter how it had been explained or understood before, they had the power of giving a new interpretation to suit their own purpose. It is truly wonderful how the Jews can suffer themselves to be deluded by an imposture so exceedingly coarse. A child ought to be able to see, that God could never require a man to renounce his understanding, and to receive two direct contradictions as true.
The manifest absurdity of this doctrine is sufficient to prove that the passage cited from Deut. xvii. is misinterpreted and misapplied; and a little consideration will show that it does not refer to the Sanhedrin at all. In the first place there is no mention of that council, nor any thing that even implies a re-
