office. A more determined opposition to the institutions of Moses cannot be imagined. First, the Jewish people rejected the ordinance of Moses, and devised an order of teachers of their own, limited by certain conditions. Then God, in great mercy, made the fulfilment of those conditions impossible. He took away the prince, he drove them out of the land of Israel, to give them, as it were, an opportunity, yea, to compel them to return to his own appointment: but in vain. Although the Jews cannot fulfil the conditions of their own devising, and could fulfil God's appointment, they refuse the latter, and have invented something newer still, and that is, an order of religious teachers, who have not even the qualifications required by the oral law. Truly this is to transgress, for the mere sake of transgressing. How, then, can the Jews pretend to be disciples of Moses, or assert that the Mosaic law is unchangeable? Now, for near two thousand years they have lived in disobedience to one of Moses' simplest commandments, and have changed one of the essential institutions of the law. The most superficial reader of the writings of Moses must see, that a charge of prime importance was assigned to the family of Levi, not only as respected the ministration in the temple, but also with regard to the instruction of the people. God in His providence has deprived them of the former. The Jews themselves, by rejecting the commands of Moses, have taken away the latter office, and thus have destroyed not only the interior, but actually demolished the external form of the Mosaic edifice. It is, therefore, as we have said, a most difficult problem to account for the profession which modern Jews make of zeal for the law of Moses, and one which well deserves the consideration of the Jews themselves. Why should they profess to be disciples of Moses, when they openly trample upon his commands, and reject both the substance and the form of his religion? If they really believe that obedience to the law of Moses is necessary to salvation, they ought instantly to reinstate the family of Levi in their office. But if they prefer the new religion of the rabbies to the old religion of Moses, then they ought honestly to say so; and not go on halting between two opinions. And they ought to do this, not merely to avoid the charge of inconsistency before men, but to satisfy their own consciences before God. How can any man reasonably hope to be saved by a religion whose commands he constantly transgresses, and never intends to obey? And yet this is exactly the case with the Rabbinists with regard to the law of Moses. There have been attempts at reform amongst the Jews, but we have never heard of any who intended to restore the family of Levi to their office; and yet, without this, there is no return to the Mosaic institutions.
A disciple of the rabbies may perhaps think, that he can
