yet, if they do not, they do not believe in the Jewish religion, for the re-establishment of that Great Council is the consummation of Judaism: and if they do not believe in this religion, can they consider themselves honest men in professing it?
But we must proceed to consider on what authority the rabbies make these claims to such extensive jurisdiction. One would expect to find some distinct command of God, expressly addressed to the council; but no, their only authority is the words of Jethro to Moses, "Every great matter they shall bring to thee;" a plain confession that there is in the whole Bible nothing to warrant their pretensions, or they never would have taken refuge in words so totally irrelevant. Indeed, we are rather surprised that they appealed to the Bible at all, for such an appeal is fatal to all their pretensions. Just let us examine some of the particulars detailed above, by the light of God's word. The first pretension is, that "A king is not to be appointed except by the decision of the Great Council of Seventy-one." Now is this true? Is it possible to show that any one of the Kings of Israel was appointed by the Sanhedrin? Not one; but it is possible to prove of many that they were appointed without any reference whatever to any such council. Take, for instance, Saul, the first king of Israel; what had the Sanhedrin to do with his election to the kingly office? Nothing at all. So far as man was concerned, Samuel, and Samuel alone, was the instrument of his election. When the people wished a king, they did not go to the Sanhedrin, but to Samuel. He dissuaded them, "Nevertheless, the people refused to obey the voice of Samuel." Would they have ventured to do so if he had been president of so dreadful a council as the Sanhedrin? When Saul was anointed, it was not by the Sanhedrin, nor by their command. No man was present but the king elect and the prophet. "Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the Lord hath anointed thee to be captain over his inheritance?" (1 Sam. x. 1.) And when Saul was solemnly confirmed before the people, Samuel was still the sole agent. "Samuel called the people together unto the Lord to Mizpeh, and said, Now therefore present yourselves before the Lord by your tribes and by your thousands; and Saul the son of Kish was taken." (xi. 17-21.) It cannot be pretended that the Sanhedrin had anything whatever to do with the matter. But let us try another instance. Let us look at the election of David; was he chosen by the voice of the Sanhedrin? Just as little as Saul. Samuel was again the sole agent. "The Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? Fill thine horn with oil and go; I will send thee to Jesse, the Bethlehemite; for I have provided me a king
