people in their true position before God-such as God could recognise, as being before Him in this characterin order to see whether, receiving from God that which applied to this position, and expressing the sentiments inspired by such a position, it were possible to reach the conscience and win the heart of the people. Be it understood, that these sentiments were expressed according to the Spirit, and accompanied by the most direct and positive prophecies of that which God would bring upon the people. It is to be observed, also, that a great part of that which is written, was not addressed in the first instance to the people, but to God. This position of Jeremiah's, as the representative before God of the true interests of the people, or of the remnant, causes him to be looked at sometimes as though he were Jerusalem itself; and at other times, as a remnant separated from it and set apart for God. But these points will be better understood by examining the passages which bring them into notice. The period during which Jeremiah prophesied was of considerable length, and embraced the whole time of Israel's decline, from the year after that in which Josiah began to cleanse Jerusalem and all the land, until the final destruction of Jerusalem by the army of the Chaldeans; and even a little while after in Egypta period of more than forty years; a period throughout of distress and anguish. For although Josiah was a godly king, the reformation of the people was only an outward one, as we shall see. So that the anguish of one who saw with God, was so much the greater on account of this appearance of picty. "And the Lord was not turned away from His fierce anger, because of the sins of Manasseh." Nevertheless, the prophet distinguishes between the two periods, i.e., the reign of Josiah, and that of his successors.

Excepting in chaps. xxi-xxiv., there are no dates for the first twenty-four chapters. It is probable that they were mostly given under Josiah's reign. They contain moral arguments, the expression of the prophet's sorrow of heart, and solemn warnings of the coming invasion from the North. The four chapters I have specified, have no chronological order, and are probably composed

of prophecies given at different periods. They contain the judgment of the different branches of the house of David successively, as well as that of the false prophets, who deceived the people. They end by declaring the fate of the captives in Babylon, and of those that remained with Zedekiah in Jerusalem-the two very different from each other.

In chap. i., the prophet is established in his office, to which he had been appointed by the Lord even before his birth, that he should carry His word unto the nations. But Jeremiah's fears are immediately manifested. The Lord encourages him by the assurance of His presence. He puts His words in his mouth, and appoints him as prophet over the nations; to root out and to plant. Two visions are shown him, which contain the summary of the prophetic charge communicated to him, and announce that Jerusalem shall soon be stricken by the kingdoms of the North. Under these circumstances, Jeremiah is set before a rebellious people, who will strive against him. Nevertheless, he must declare everything; and as the Lord had before encouraged the prophet, He now adds to the encouragement, in order to enforce it, a threat in case of disobedience; namely, that if, through fear, he drew back from his commission, the Lord would become a greater cause of fear, and would break him to pieces before those of whom he was afraid. But if he fulfilled his appointed task the Lord would be with him. The verses 6-8, and 17, 18, show the great fearfulness of the prophet's spirit, which needed to be thus strengthened by the Lord.

Chap. ii. contains a most touching appeal to the people at Jerusalem. It requires no explanation, but deserves the heart's serious attention. It testifies in the most striking manner to the kindness and tender love of the Lord. Chap. iii. has the same character; but it contains details of Israel's and Judah's behaviour, and proclaims the restoration of Israel, and the blessing of the last days. For this judgment being executed on Israel, God can allow His heart to flow out in the testimony of grace. This necessarily gives a place also to Judah, as the two are to be united. The end of the chapter enlarges, in a

very affecting manner, on the spirit that Grace will produce in Israel when they are brought back, and on the manner in which the Lord will receive them. In verses 23-25, the prophet confesses the people's condition at the time in which he spoke. It is in this chapter that we have the solemn revelation, that as far as the people were concerned, the reformation under Josiah was but hypocrisy. Chap iv. resumes this subject, and applying it at that time to the people, tells them that if they return, it must be unto the Lord himself; that neither forms nor half-measures would be of any use. After the 4th verse, the prophet announces the certain judgment of God, which should come from the North, and fall upon Jerusalem in destruction.

In chap. v. the sin and the iniquity are shown to be universal. Rich and poor, all are alike, and "Shall not I visit for these things?" saith the Lord. Nevertheless, He will not destroy entirely. The source of evil, or at least, that which maintains it, is pointed out. The prophets prophesy falsely, and the priests bear rule by their means. Chap. vi. continues the testimony, but gives also the position of Jeremiah in the midst of all this evil. In verses 11-27, the judgment is plainly announced. The conduct of the false prophets is again marked. In both these chapters the coming of Nebuchadnezzar in judgment is evidently declared.

Chap. vii. begins a new prophecy, contemplating especially the temple, which, instead of being a protectionas the people, without conscience, would have it-was become a further demonstration of their iniquity. They were to remember Shiloh, for the house of God should likewise be overthrown. Judah should be cast off as Ephraim had been, and God would hear no intercession for His people. He required obedience and not sacrifice, and if the people came into His house while they were practising idolatry, they did but defile it. But (viii.) Israel had less understanding than the birds of heaven, which, at least, knew their appointed times; while Israel knew not the judgment of the Lord. In verses 10, 11, he repeats the accusation of chap. vi. 13, 14. From verse 18, to the 2nd verse of chap. ix., the prophet lays open

the depth of his grief. From verse 3, of chap. ix., he proclaims judgment. A judgment which shall also visit the nations around. And in view of these judgments, he exhorts every man not to glory in man, but in the knowledge of the Lord (23, 24). In chap. x. the idols and the vanities of the nations are put in contrast with the Lord. In verses 19-25, we have the affliction of the prophet, speaking of the desolation of Jerusalem as though he were himself the desolate city, and praying to God that His dealings might be only chastisement and not excision. The reader will do well to observe that the repetition of God's pleadings with Israel (although these pleadings, while varied in their character, need little remark to make them understood) is the most touching proof of the kindness of God, who multiplies His appeals to a rebellious and perverse people, "rising up early," as He expresses it, to protest unto them.

Chap. xi. suggests some observations. God addresses himself again to Issael on the ground of their responsibility; reminding them of the call to obedience, which had been addressed to them ever since their coming out of Egypt. God was about to bring on the people the evil with which He had threatened them. Jeremiah is not to intercede for them. Nevertheless, He still calls Israel His "beloved;" but being corrupted, what had she to do in His house? Whatever she might have been to Him, judgment was coming. At the end of the chapter, Jeremiah takes the place of the faithful remnant who have the testimony of God. His position continually reminds us of the psalms. We see the Spirit of Christ, which is often clearly expressed, but sometimes it appears to me, in expressions more mingled with Jeremiah's personal position, and thereby less deep and less akin to the sentiments of Christ; although the same in principle with the psalms. Jeremiah, on account of his faithfulness and his testimony, was exposed to the machinations of the wicked. The Lord reveals these things to him, and according to the righteousness which characterises the condition of the remnant, he calls for the vengeance of God. This was the means of deliverance for the remnant. He announces the judgment of

these wicked men by the word of the Lord. In the lxxxiii. psalm the same principles will be found, and the same wickedness in God's enemies; only there these enemies are Gentiles. But the range of thought is wider. Israel, and the knowledge of the Lord, are the object of the prayer in that psalm. Compare also chap. ix. and Ps. lxv. Here there is more intercession on Jeremiah's part; the psalm speaks of judgment. Compare also Ps. lxix. 6, 7, and Jeremiah xv. 15. The words of the psalm being from the mouth of Christ himself; the request is for others, and infinitely more touching. This comparison of passages will help in understanding the relationship between the position of Jeremiah and that of the remnant described in the psalm. We may also compare Ps. lxxiii. with the beginning of chap. xii. This last chapter forms a part of the same prophecy as the preceding one. Jeremiah pleads with God on the subject of these judgments, but in a humble and submissive manner, which God accepts by making him feel (a painful necessity) the evil of the people more deeply. At the same time He sustains the prophet's faith by the personal interest He manifests in him. God makes him understand that He has forsaken His inheritance; the state of things was therefore no longer to be wondered at. At the same time he reveals His purposes of blessing to his people, and even to the nations among whom they will be dispersed, if these nations would learn the ways of the Lord.

We see at the same time the unchangeable love of God for His people, and the bond of His faithfulness which cannot be broken. He calls the nations that surround the inheritance He had given to His people, His neighbours. We see also the setting aside of all that national system of which He had made Israel the centre, and which falls when Israel, the key-stone of the arch, is taken away, ver. 14. Afterwards, these nations are reestablished, as well as Israel, and blessed, if they acknowledge the God of Israel, the Lord Christ will re-unite the two things in His person. He will be the one man to whom the whole dominion is given, and Israel, as well as the various nations with their kings, shall be re-established, each in his own land and his own heritage, as before the time of Nebuchadnezzar; with the exception of Edom, Damascus, Hazor and Babylon herself; that