not ask counsel of the Lord, for in the second Temple the Urim and Thummim, and the ark of the covenant, were wanting; the miraculous power, therefore, did not exist, and for this very reason the sentence of the priests, during the whole period of the second Temple, was only fallible, like that of other men, and, therefore, not binding, and consequently of no force as an argument against the Messiahship of the Lord Jesus Christ. The above passage, therefore, from the 17th of Deuteronomy, is of no use to the Rabbinical Jews, it does not prove the infallibility of the priests in the second Temple, and is still less applicable for sanctioning the traditions of the oral law, and the extravagant claims of the Rabbies. Having given this passage the consideration it deserves, we now return to the laws which the Rabbies have made in favour of themselves, and for their own honour. We consider that the two passages of the oral law already quoted, prove that the New Testament gives a fair delineation of their character. When men, without any warrant from God’s Word, claim for themselves the same degree of reverence which is due to God, it must be admitted that they are vainglorious and wicked in no ordinary degree. But it is possible to descend to particulars:—For instance, our Lord says, that these men “loved greetings in the market-places, and to be called of men, Rabbi, Rabbi.” Now one of the laws, still extant, forbids a man, when speaking of his Rabbi, to call him by name:— אסור לו לתלמיד לקרות לרבו בשמו ואפילו שלא בפניו , “It is forbidden to a disciple to call his Rabbi by name, even when he is not in his presence.” Another law, still extant, prescribes the formula of greeting or salutation:— ולא יתן שלום לרבו או יחזיר לו שלום כדרך שנותנים לריעים ומחזירים זה לזה אלא שוחה לפניו ואומר לו ביראה וכבוד שלום עליך רבי ׃