among his sons." And so Samuel went and anointed him, without any intervention whatever of the Sanhedrin, or any one else. These two cases are sufficient to prove the falsehood of the rabbinic pretensions; but there is one more decisive still, and that is the case of Solomon. Adonijah had made himself king, and Bathsheba, by the advice of Nathan the prophet, took measures to make her son Solomon king. But to whom did Nathan advise her to go? Did he tell her to go to the Sanhedrin and to seek justice? No, but to go to David the king, and to him she accordingly went, and found him not in council, or surrounded by the members of the Sanhedrin, but with Abishag, the Shunammite, ministering to him; and David, without asking any advice, sware unto her, "Assuredly Solomon, thy Son, shall reign after me." The Sanhedrin had nothing whatever to do with the matter. The assertion, then, that "Nothing was appointed except by the authority of the Sanhedrin," is a gross falsehood, and very evidently made by ambitious men, grasping after power to which they had no right.
In like manner, we might appeal to history to show, that the tribe of Dan was judged, and that Saul, David, and the other kings of Israel, waged wars without once consulting the Sanhedrin; but there is one of these pretensions so directly opposed to the plain letter of the Mosaic law, that we prefer noticing it. The oral law says, that the waters of jealousy were not administered except by the authority of the Sanhedrin. But what says Moses? When the spirit of jealousy comes upon a man, does he tell him to bring his wife to the Sanhedrin? No, but to the priest. "Then shall the man bring his wife unto the priest," &c. (Numb. v. 15.) What then is the priest to do? Is he to go first to the Sanhedrin, and get its sanction? No; as soon as the man has brought his wife, and the offering of jealousy, the priest's business is to bring her before the Lord—"And the priest shall bring her near, and set her before the Lord,"—and is then to proceed with all the prescribed rites; and the whole ends with these plain words, "And the priest shall execute upon her all this law." There is not only no mention of the Sanhedrin, but immediate power is unequivocally given to the priest, yea, he is commanded to proceed without awaiting the decision of any other tribunal. Here again, then, the pretenders of rabbinic tradition are in direct opposition to the plain commands of Moses, and are therefore unfounded. It is unnecessary to enter into more of these particulars. The two which we have examined are contrary to truth; and two falsehoods are quite enough to shake the credit of any claims. The only possible way of establishing the authority of the Sanhedrin, in answer to this argument, is, to deny the authority of the Bible. There
