To take these lines as subsequent to the institution of Deuteronomy and expressive of the judgment of the Prophet upon the failure of the reformation under Josiah to reach the depth of a real repentance,(261) is unnecessary. The young Jeremiah had already tested his people and in his earliest Oracles reached conclusions as hopeless as that here. At least he had already been called to test the people; and in next section we shall see how he continued to fulfil his duty after the discovery of Deuteronomy, and onwards through the attempts at reformation which it inspired. 3. Jeremiah and Deuteronomy. (Chs. VII, VIII. 8, XI.) We are not told when or why Jeremiah left Anathoth for Jerusalem. His early poem denouncing the citizens(262) reveals a close observation of their morals but no trace of the reforms begun by Josiah soon after 621 B.C. Some therefore hold that he had settled in the City before that year.(263) Anathoth, however, lay so near Jerusalem that even from his boyhood Jeremiah must have been familiar with the life and trade of the capital; and as his name is not mentioned in connection with the discovery of the Law-Book on which the reforms were based, and neither he nor his biographer speaks of that discovery, it is probable that as yet he had not entered upon residence in the Temple-precincts. A natural occasion for the migration of his family and himself would be upon Josiah’s disestablishment of the rural sanctuaries and provision for their priests beside the priests of the Temple.(264) In any case we find Jeremiah henceforth in Jerusalem, delivering his Words in the gateways or courts of the Temple to all classes of the citizens as well as to the country-folk, who under the new laws of worship thronged more than ever the City and her great Shrine. There is general agreement that _the Book of the Law_ discovered by the Temple-priests in 621-20 was our Book of Deuteronomy in whole or in part—more probably in part, for Deuteronomy has been compiled from at least two editions of the same original, and the compilation may not have been made till some time later. Many of its laws, including some peculiar to itself, have been woven out of more than one form, and there are two Introductions to the Book, each hortatory and historical and each covering to some extent the same ground as the other. We cannot tell how much of this compilation was contained in the discovered Book of the Law. But this Book included certainly _first_ the laws of worship peculiar to Deuteronomy, because the reforms which it inspired carried out these laws, and probably _second_ some of the denunciations which precede or follow the laws, for such would explain the consternation of the King when the Book was read to him.(265)