Among the surprises which Jeremiah’s own Oracles have for the student is the discovery of how little they dwell upon the transcendent and infinite aspects of the Divine Nature. On these Jeremiah adds almost nothing to what his predecessors or contemporaries revealed. Return to his original visions and contrast them with those, for example, of Isaiah and Ezekiel. Isaiah’s vision was of the Lord upon a Throne, high and lifted up, surrounded by Seraphim crying to one another, _Holy, Holy, Holy is the Lord of Hosts! the whole earth is full of His Glory!_ And their voices rocked the Temple and filled it with smoke. Here are a Presence, Awful Majesty, Infinite Holiness and Glory, blinding the seer and crushing his heart contrite. Or take the inaugural vision of Ezekiel—the storm-wind out of the North, the vast cloud, the fire infolding itself, the brightness round about and out of the midst thereof as the colour of amber; the rush and whirl of life that followed, wheels and wings and rings full of eyes; and over this the likeness of a firmament of the colour of the terrible ice and the sound of wings like the noise of many waters, as the Voice of the Almighty and above the firmament a Throne and on the Throne the Appearance of a Man, the Appearance of the likeness of the Glory of the Lord. _And I, when I saw it, fell upon my face._ In the inaugural visions of Jeremiah there is none of this Awfulness—only _What art thou seeing Jeremiah? the branch of an almond tree ... a caldron boiling._ That was characteristic of his encounters and intercourse with the Deity throughout. They were constant and close, but in them all we are aware only of a Voice and an Argument. There is no Throne, no Appearance, no Majesty, no overwhelming sense of Holiness and Glory, no rush of wings nor floods of colour or of song.(748) Jeremiah takes for granted what other prophets have said of God. But the Deity whose Power and Glory they revealed is his Familiar. The Lord talks with Jeremiah as a man with his fellow. For this there were several reasons, and first the particular quality of the Prophet’s imagination. His native powers of vision were not such as soar, or at any rate easily soar, to the sublime. He was a lyric poet and his revelations of God are subjective and given to us by glimpses in scattered verses, which, however intimate and exquisite, have not the adoring wonder of his prophetic peers.