One simple and practical test is indeed suggested--the prophet of evil is more likely to be truly inspired than the prophet of good; but Jeremiah naturally does not claim that this is an invariable test. Nor can he have meant that you can always believe prophecies of evil without any hesitation, but that you are to put no faith in promises until they are fulfilled. Yet it is not difficult to discern the truth underlying Jeremiah's words. The prophet whose words are unpalatable to his hearers is more likely to have a true inspiration than the man who kindles their fancy with glowing pictures of an imminent millennium. The divine message to a congregation of country squires is more likely to be an exhortation to be just to their tenants than a sermon on the duty of the labourer to his betters. A true prophet addressing an audience of working men would perhaps deal with the abuses of trades unions rather than with the sins of capitalists. But this principle, which is necessarily of limited application, does not go far to solve the great question of authority in religion, on which Jeremiah gives us no further help. There is, however, one obvious moral. No system of external authority, whatever pains may be taken to secure authentic legitimacy, can altogether release the individual from the responsibility of private judgment. Unreserved faith in the idea of a Catholic Church is quite consistent with much hesitation between the Anglican, Roman, and Greek communions; and the most devoted Catholic may be called upon to choose between rival anti-popes. Ultimately the inspired teacher is only discerned by the inspired hearer; it is the answer of the conscience that authenticates the divine message. FOOTNOTES: [121] The close connection between xxvii. and xxviii. shows that the date in xxviii. 1, "the fourth year of Zedekiah," covers both chapters. "Jehoiakim" in xxvii. 1 is a misreading for "Zedekiah": see R.V. margin. [122] 1 Kings xxii. 11. [123] The rest of this verse has apparently been inserted from xxvii. 6 by a scribe. It is omitted by the LXX. [124] xxii. 15-25. CHAPTER X _CORRESPONDENCE WITH THE EXILES_ xxix. "Jehovah make thee like Zedekiah and Ahab, whom the king of Babylon roasted in the fire."--JER. xxix. 22.