their office, and to take it upon themselves, the express declaration of God is absolutely necessary. And if the rabbies could prove, which they cannot, that they are the lawful teachers of Israel, it would necessarily follow that the Mosaic law has been changed, and then one of the chief dogmas of modern Judaism, the immutability of the Mosaic law, is entirely overthrown. When Moses gave the law the priests were the religious teachers of Israel. Since the dominion of the oral law, not the priests, but the rabbies have been the teachers. Here then is an important, yea, an organic change in the Mosaic constitution. This change then is either unlawful or lawful. If it be unlawful, then the rabbies have no right to be the teachers of Israel. If it be lawful, then to change and alter the Mosaic law is lawful, and then modern Judaism, which teaches that there can be no change, is false. This is the only alternative which modern Jews can adopt,—they must either maintain the immutability of the law at the expense of the rabbinic office, or they must assert the legitimacy of the rabbinic office at the expense of the law. In either case the oral law is convicted of teaching falsehood; and in neither case can the modern Jews make a boast of loyalty to the law of Moses. They charge Christians with disregarding and transgressing the Mosaic law, but let them point out, even in the practice of Gentile Christians, any one apparent transgression more heinous than the expulsion of the family of Levi from the office to which Moses appointed them. The fact is notorious. This family is every where neglected and in obscurity, struggling with the cares and business of the world, instead of occupying the station given to them by Moses. Let all the lovers of modern Judaism consider this fact, and then ask themselves how they can pretend to be keeping the law of Moses? Let them remember that they have themselves made a change in the law by appointing rabbies instead of the priests, and that, if they defend this change, they teach the very same doctrine which they blame in Gentile Christians, namely, the mutability and abrogation of the Mosaic law. Of course we do not mean to dictate to Israel in this matter. If they are conscientiously persuaded that the institutions of Moses have been abrogated, they can then consistently maintain the appointment of rabbies, but let them give up their common, though mistaken, argument against Christianity. But if they believe what they so commonly profess, that the law of Moses is not, and cannot be abrogated, then let them act consistently, renounce the oral law, and restore the family of Levi to the office from which modern Judaism has excluded them for so many centuries. To follow the oral law, and at the same time to obey the written law of Moses in this matter, is plainly impossible. The oral law is for the rabbies and the Chachamim—the words of Moses are for the family of Levi.